NOTE: Issues range from 1996–2006. Contact information in earlier issues could be outdated. For current information, please contact the Alaska Native Knowledge Network, 907-474-1902.
| All Categories |
VOLUME 9, ISSUE 1 |
|---|
Yup'ik Region: Cultural Accuracy in Curriculum by Esther A. Ilutsik:Apparently, the complications of language did not enter the minds of those academics whose goal it was to publish works that were only understood from the Western perspective. Language in itself is not only for communication, but to organize one's thinking, to direct reason and analyze nature (from Language, Experience and Illusion, by Prof. K.V.K. Nehru). I have been trying to understand how those ethnographers in the late 1800s were able to document traditional Yup'ik knowledge and have it recorded and published within such a short time frame, which seems like such an unrealistic endeavor, especially if one understands how hard it is to translate humor from the Yup'ik context into the Western context. The humor can easily be lost in translation because it is retained within the context of the culture, where " the fact of the matter is that the 'real world' is to a large extent unconsciously built up on the language habits of the group" (from Language, Experience and Illusion, by Prof. K.V.K. Nehru, who cites Whorf and his teacher Edward Sapir.) Likewise, we have the same problem with the historical context of the Western educational system (since the late 1800s) and the on-going efforts at "educating" the indigenous people utilizing the English language, even though the results have continued to disappoint those who utilize assessment tools that are generic to the Western-based culture. It is important therefore, that Native authors and educators take a more active role in documenting traditional knowledge and helping to prepare curriculum materials So I can begin to understand the frustrations that Elder Annie Blue shared as we reviewed examples of childrens' literature, much of it written by non-Natives. The information presented was too often an unrealistic and inaccurate portrayal of the Yup'ik people. The same problem continues today with professional educators who are asked to write curriculum addressing the cultural context. It is important therefore, that Native authors and educators take a more active role in documenting traditional knowledge and helping to prepare curriculum materials that reflect a strong understanding of cultural ties and most importantly the language and local knowledge base. Nita Reardon and Esther Ilutsik at the the first meeting of the Yup'ik Literary Review Board held Dillingham October 24-27, 2003 | |
|
VOLUME 9, ISSUE 2 |
|---|
Alaska RSI Regional Contacts:Regional Coordinators: Andy Hope—Southeast fnah@uaf.edu Teri Schneier, Olga Pestrikoff, Moses Dirks—Alutiiq/Unangaxˆ tschneider@kodiak.k12.ak.us John Angaiak—Yup’ik/Cup’ik john_angaiak@avcp.org Katie Bourdon, Iñupiaq Region ehp.pd@kawerak.org Athabascan Region pending at TCC Lead Teachers: Andy Hope—Southeast fnah@uaf.edu Teri Schneider/Olga Pestrikoff/ Moses Dirks—Alutiiq/Unangaxˆ tschneider@kodiak.k12.ak.us Esther Ilutsik—Yup'ik/Cup'ik fneai@uaf.edu Bernadette Yaayuk Alvanna- Stimpfle—Iñupiaq yalvanna@netscape.net Linda Green—Interior/Athabascan linda@mail.ankn.uaf.edu | |
|
Alaska Science Camps, Fairs & Experiments:The Alaska Native Knowledge Network announces: Alaska Science Camps, Fairs & Experiments: Available in mid-March. Meanwhile, the full version is available in a PDF download from our website at http://www.ankn.uaf.edu/Alaska_Science.pdf. Camps Camps have emerged as successful means of sharing information and experiences that are not possible in the regular classroom setting. They provide young people with the opportunity to interact with Elders and instructors in an environment that naturally promotes learning. Fairs The need has long been expressed, and is now fulfilled, to have a science fair with projects based on locally- and culturally-relevant events. This book details how to plan and sponsor a culturally-relevant science fair. Experiments There is no better place for science exploration than villages as there are so many questions that have not been asked or answered by scientists. Students learn how to pick and develop an exciting project that is based on their local culture. For more information or to order contact ANKN at 907-474-5086. | |
|
Alutiiq Region: : | |
|
ANKN Website Update by Sean Asiqluq Topkok:There are some very popular items on the ANKN website, including: Marshall Cultural Atlas http://www.ankn.uaf.edu/Marshall/ ANKN Cultural Standards and Guidelines http://www.ankn.uaf.edu/Standards/ Village Science http://www.ankn.uaf.edu/VS/ Cultural Units http://www.ankn.uaf.edu/Units/ Sharing Our Pathways Newsletters http://www.ankn.uaf.edu/SOP/ Alaska Clipart Collection http://www.ankn.uaf.edu/clipart.html All of the resources on the ANKN website are equally helpful for educators, students and community members. We receive many publications produced by ANKN (http://www.ankn.uaf.edu/publications/). We also get some requests from individuals to name their dog or do their homework: “Please send me all your materials on Alaska Natives.” There is a website by Alaska Native Language Center just for dog names and I would feel more comfortable having students do their own research for their assignments. There is a search engine on virtually every page of the ANKN website so finding resources should be easily accessible. The ANKN directory, http://www.ankn.uaf.edu/directory.html, is another way of finding what is on the ANKN website. Paula Elmes and I are currently looking at how to better organize and present the site, so if you have any comments or suggestions, feel free to contact us anytime. We are directly accessible from the website (fncst@uaf.edu). | |
|
ANSES State Fair Held at Camp Carlquist by Greg Danner:The Alaska Native Science and Engineering Society (ANSES) Statewide Native Science Fair was a success! The students came, presented their projects and even managed to see some of the Super Bowl. There was the unanimous sense that it was both time and effort very well spent. We had 8 sites, 37 students and 12 chaperones presenting 21 projects integrating science and local knowledge. The winning project, by an eighth- and ninth-grade pair from Circle (Yukon Flats School District) was entitled “Surviving with Snow.” The students explored the life-saving properties of an emergency shelter constructed from snow. They even braved a –54° day to gather data on the experiment. It was the clear winner and both the traditional and Western science judges gave it very high marks. They’ll be going off to the national AISES Fair in March. The Imaginarium in Anchorage provided logistical support for the event under contract with the AKRSI and ear-marked $1500 to support the winning project’s trip to the AISES Fair in New Mexico. The grand prize was awarded to the first place winners at the fair and the chaperones from Circle will be accompanying the students to the national fair. It was a very well received. Congratulations go to all the winners and their teachers for their prize-winning efforts. Thanks to all the students, teachers, chaparones and judges for their help in making the 2004 ANSES State Fair a resounding success. Tyler Ely and John Carroll (Circle) with their first place project. Second place winners Victoria Nathaniel and Ronald Mayo (Circle). Third place winners Ralph Christiansen and Ronnie Tunohun (third and fourth from left) pose with Elder judges. | |
|
Blowing in the Wind by Angayuqaq Oscar Kawagley:A portion of the traditional map included with Howard Luke: My Own Trail. I use the tetrahedral metaphor as a way of trying to explain the synergistic process of keeping balance in ones life. The base is a triangle with the human, natural and spiritual worlds as the foundation of the worldview. I have read a book which analyzes the number three as a “breaking through to a world of infinite possibilities” (Brailsford, 1999). He further points out that three symbolizes creation and that one and two are the parents of number 3, the first born. If I think of it in this manner then the triune God of the Bible comes into mind. For the tetrahedral, it is the spiritual power that is eternal and omnipresent. Mother Earth is created and from its rocks comes all life, including the human being, thus serving as the basis of all life. This process presents infinite possibilities of solutions for overcoming a mechanical worldview that is so destructive to life, liberty and the pursuit of happiness. It then behooves the Native people to pursue education diligently in their own thought world as well as in the disciplines of the modern world. This enables Native people to use their own problem-solving tools as well as those of the mechanical world to effect change. I have often said and heard that sense of place serves as the basis for identity and a home for the mind and heart. In some schools, students have been engaged in cultural mapping activities to identify the Native geographic names associated with the features of a particular place. This gives a cultural grid to place over the land, that provides order, meaning and stability to those who live on that land. To know place is to know oneself, which empowers us to do things with courage and determination. I have experienced a process in New Zealand whereby Maori Elders were taken to landmarks of the Waikato traditional lands. They were reviewing a booklet that had been prepared citing important places, what had transpired there and myths associated with that place. A guide was appointed who gave a running dialogue of points of interest and what was known about them, which the Elders then critiqued. The process was very constructive as it entailed correction of pronunciation of place names and added information to what was already known that sometimes led to significant revisions to the name and what actually happened there. This authentication process is needed as the Maori want to rewrite their history, not from the point of view of an outsider, but from within. Wouldn’t it be advisable for Alaska Native people to engage in a similar process? For urban areas such as Fairbanks, a group of knowledgeable Native Elders could be taken to various historical sites whereby the traditional Native name is given and the story told as to its use, occupancy, burial places of leaders, old migration trails, battle skirmishes, peacemaking, kinship, alliances, particular resources and so forth. All this information would be recorded by video and audio tape, transcribed and edited and later the Elders would again gather to piece together a story acceptable to all. Some beginning examples of this are already available, such as the Minto Mapping Project (www.ankn.uaf.edu/chei/ mapproj.html), the Angoon Cultural Atlas (www.ankn.uaf.edu) and the traditional map and book assembled by Howard Luke (Luke, 1999). The author’s tetrahedral metaphor I can foresee a caravan of snow machines transporting Elders to different areas such as camp sites, places of warrior skirmishes, hunting grounds and burial places where the correct name and what transpired there would be clarified. In the summer, boats loaded with Elders could be taken to significant sites agreed upon to tell their stories. I can envision a bus full of Elders slowly going around Bethel recounting the old sites of fish camps, the kasegiq, the original location of Mamtellrilleq south of the Kuskokwim River by the old Air Force airport, and the island that once was in front of the present site. They could explain why the original Yupiat did not settle in the present site, the history of Kepenkuk (now Brown Slough) and orutsaraq (place for gathering sphagnum moss for caulking), the location of old reindeer corrals and so forth. This would give our Yupiat a sense of kinship and belonging to a place that one could call home and mean it, because it has a well-documented story from the perspective of the Yupiat people. I would encourage teachers to take their students out into nature whenever possible, where the local language and culture can come alive in natural ways. By doing this, you are not limiting what is taught to knowledge alone, as the school typically does, but paying attention to the deeper needs of the student and the community. Within the classroom, the natural rhythms of life can be tapped into through singing, dancing and drumming, as well as other traditional activities that are acceptable to Elders and parents. The essential balance that is represented in the tetrahedral metaphor requires attention to all the realms of life, including the human, natural and spiritual. This message is blowing in the wind—a message older than our Native ways. References Brailsford, Barry. Wisdom of the Four Winds. Stoneprint Press: Christchurch, NZ, 1999. Luke, Howard. Howard Luke: My Own Trail. Fairbanks: Alaska Native Knowledge Network. 1999. | |
|
EDUCATION INDIGENOUS TO PLACE:NSF Rural Systemic Initiatives • Alaska Rural Systemic Initiative • University of the Arctic NSF Tribal Colleges and Universities Program • Consortium for Alaska Native Higher Education Invite you to join us for a celebration of EDUCATION INDIGENOUS TO PLACE A week-long series of events for the intrepid educator May 15–19, 2004 Hess Conference Center • Pike’s Waterfront Lodge • University of Alaska Fairbanks Thursday and Friday, May 13–14: Consortium for Alaska Native Higher Education Annual Meeting Saturday, May 15, Day 1: Indigenous Higher Education Colloquium The first day will provide an opportunity for representatives from indigenous-serving higher education institutions and the Governing Council for the University of the Arctic to address issues of common concern (e.g. joint programs, distance education, collaborative research, accreditation, etc.) to be followed with the development of an action plan that will be reviewed for adoption during the Part II session on Wednesday, May 19. Sunday, May 16, Day 2: Indigenous Curriculum Fair Day 2 will focus on issues around developing culturally-responsive curriculum materials and teaching strategies, with participants invited to bring examples of culturally responsive curriculum resources to be put on display and shared. Displays will be in the form of posters, interspersed with presentations around curriculum themes. Monday, May 17, Day 3: Rural Systemic Initiatives PI/PD Meeting Day 3 will be the first of a two-day national RSI PI/PD meeting addressing issues specific to the Rural Systemic Initiatives. Tuesday, May 18, Day 4: RSI PI/PD Meeting Day 4 will be the second of a two-day PI/PD meeting addressing issues specific to the Rural Systemic Initiatives. May 19–23: International Congress of Arctic Social Sciences The remainder of the week will consist of workshops and symposia associated with the tri-annual International Congress of Arctic Social Sciences, including the symposium listed below. Further details are available at http://www.uaf.edu/anthro/iassa/icass5sessab.htm. Symposium on “Integrating Indigenous Knowledge, Ways of Knowing and World Views into the Educational Systems in the Arctic” Abstract: The symposium will provide participants with examples of work that is currently underway in the circumpolar region to assist schools and universities in integrating indigenous knowledge, ways of knowing and world views into all aspects of education, with a particular emphasis on using the local cultural and physical environment as a laboratory for learning. Presentations from each participating country/initiative will include a description of the epistemological basis for the initiative, the organizational structure being utilized, the role of Elders, and the cultural documentation process involved, as well as the implications of indigenous-based education for curriculum development, teaching practices and support structures for schools serving indigenous peoples. | |
|
Moving On . . . by Masak Dixie Dayo:As an RD assistant professor with duties of a student recruiter and advocate for the RD program, I will also be able to pay back the program that has given me so much both personally and professionally. When the opportunity came, I tearfully wrote my letter of resignation and literally cried when I spoke to my co-workers about my decision. I haven’t gone far though and I think of my new position as an extension of our AKSRI work. When I think about what prepared me for a rural development faculty position, I fondly remember when my Aunt Sally Hudson invited me to her Johnson O’Malley-sponsored skin sewing and beading class. It was here that she taught us how to bead, lectured about Alaska Native values and told us great stories from her childhood in the traditional Athabascan way. The class covered much more than tacking down beads on moose hide—it fostered a keen interest in Athabascan culture including food preservation, hunting, gathering, respect for others and care of self in addition to boosting our adolescent self-esteem. Being an Iñupiaq of mixed blood I wasn’t very knowledgeable about my mother’s Iñupiaq heritage and therefore was a confused soul. Indian education and sewing brought a new perspective to my life. I was taking correspondence courses to complete high school as I hadn’t adjusted very well to the boarding home program and large city high school in Fairbanks. I soon discovered when I worked hard and completed my course work, I had more time to sew beads! Spending time with my two moms, Elizabeth Fleagle and Judy Woods, enlightened me in new ways—it added exciting new dimensions to our relationships. When Western education was introduced to Alaska Natives, its goal was to teach us the Western ways of living, thinking and being. There was little or no thought that the skills and lifestyles of Alaska Natives were equally rich in meaning and filled with spirituality. Being an active participant in Alaska Native culture gave my life new meaning and it began in an Indian education class. The rural development B.A. and M.A. programs remind me of my Indian education experience. Rural development classes are relevant to employment opportunities in rural Alaska and our lives. RD graduates work for the regional and village corporations and tribes as CEOs, presidents, vice presidents, land managers, tribal administrators and in many other professional positions. Rural development classes can be taken on campus or through the applied field-based program. Elders lecture on such topics as the Alaska Native Claims Settlement Act and are hired as culture bearers to share their traditional knowledge about subsistence and many other areas. Seminars are the cornerstone of the applied field-based program and provide opportunities for networking, meeting faculty members face to face and learning place-based education firsthand from local experts. Expanding one’s worldview with a traditional education and a global perspective is a powerful combination for a well-rounded higher education. I describe the rural development program as, “Place-based education with a global perspective.” I applaud the hard work of the AKRSI and Alaska Native Knowledge Network. It has been a wonderful six years working at the ANKN office. Mentoring from the directors, staff, regional coordinators and MOA partners definitely prepared me for my professional and personal life challenges today and for the future. I look forward to our continued working relationship. Please stay in touch. I can be reached at 907-474-5293 or email dixie.dayo@uaf.edu. | |
|
Southeast Region: : | |
|
Southeast Region: : | |
|
Southeast Region: : | |
|
Unangax Region: : | |
|
Unangax Region: : | |
|
VOLUME 9, ISSUE 3 |
|---|
2004 Academy of Elders Camp:AINE Learning Styles Center Project THEME: Subsistence Salmon & Willow Root Baskets June 14–24, 2004 Grayling, Alaska Eight-Mile Camp For info contact: Sheila Vent 907-459-2141 vents@doyon.com Sponsored by: The Association of Interior Native Educators and Doyon Foundation 2004 Academyof Elders Camp APPLY BY May 31, 2004 | |
|
A Road To Self-Determination and Sovereignty: Emmonak Regional Training by Virginia Ned:The Alaska Native Women’s Coalition (ANWC)* in coordination with the staff at the Emmonak Women’s Shelter held a regional training in Emmonak, Alaska on March 23–24, 2004. The overall purpose of the regional training was to address and develop community specific approaches to domestic violence, sexual assault and batterer’s intervention. There were seven members in our resource group who traveled to Emmonak by plane: Eleanor David and Tammy Young, Co-Directors of ANWC, Shirley Moses, Project Specialist, Jacque Actuga—Clan Star Director of Public Policy, Marlin Mousseau—Consultant Batterer’s Intervention Project, Tang Cheam—Technology Specialist and myself—ANWC Member. We arrived on a beautiful spring day. The sun was shining and there was a blanket of fog covering the community when we landed. Arriving at the Emmonak Women’s Shelter, a prepared dinner of moose soup, dried fish, fresh bread, and aqutak (ice cream) was waiting for us. We were treated to such meals as this throughout our stay in Emmonak. Emmonak is the leader of Native communities across Alaska in addressing domestic violence and sexual assault, and in developing culturally specific approaches to addressing these issues. In this collective effort the community demonstrates its self-determination and sovereignty as a People. The Emmonak Women’s Shelter was formed in 1988. It began with conversations in public places such as the store and other community locations. The city eventually donated money and the community people donated household items. The shelter at that time wasn’t much, but it was a safe place for women to go when they had been abused. Currently the Emmonak Women’s Shelter is in the process of receiving funding for renovation and expansion. Lynn Hootch directs the shelter and several Native women in Emmonak, including Martha Gregory, Marlene Waska, JoAnn Horn, Priscilla Kameroff and Elizabeth Redfox help to manage it. Everyone from the youngest person to the eldest person in Emmonak is involved in the process of making their community a healthy, violence free place to live. It can be seen in the way the Elders and community members utilize the Native language, stories, dances and songs in teaching the concept of respect and values. Elders throughout the state have stated that historically violence was not a problem. The traditional values and beliefs prohibited violence. Community leaders were aware of what was happening in the community and had a system in place to deal with problems. The people of Emmonak have a traditional Chief and Elders Council to guide them. I think that this is a big factor in their progress in dealing with violence. Their traditions are intact. An Elder spoke of the time the missionaries came into their community. He said that the people were told to do away with their language, dances, songs and potlatches. At that time, an Elder stood up to the missionaries and explained to them the similarities between the teachings of the Elders and the teaching of the Catholic religion. The people of Emmonak continued speaking their language, singing their songs, dancing and having the potlatches. As a result, they have a strong cultural foundation. Many Elders participated in the conference. We heard stories and words of wisdom from Joe Agathaluk (Traditional Chief), Ben Tucker, Rose Borkowski, Eugenia Yupanik, Alec Bird, Maggie Charles, MaryAnn Andrews and Edward Andrews. They spoke in their language and Billy Charles translated for them. Many spoke of the respect that was given to women. They spoke of the importance of women and of how our survival depends on women. Highlights of the training included; Marlin Mousseau’s presentation on batterer’s intervention and Native men speaking about their road to healing. Other highlights were the Elder’s stories, use of the Yup’ik language, singing and dancing, the hospitality of the community and the commitment shown by the community to address domestic violence, sexual assault and batterer’s intervention in a culturally relevant manner. An outcome of the regional training is a series of monthly teleconferences facilitated by Marlin Mousseau to work with communities throughout the state to begin planning for a community initiated Batterer’s Intervention Project. One of our goals is to encourage the development of community-based curriculum to address domestic violence, sexual assault and batterer’s intervention. The people of Allakaket have drafted a culturally-relevant curriculum which consists of video clips of Elders sharing their traditional knowledge and a written curriculum. Another goal is to hold trainings in each of the regions. A regional training was held in Allakaket, Alaska in February 2003. An article was written about this training in the March 2003 Tanana Chiefs Council Newsletter. The next training will be in Sitka, Alaska in September. For more information on ANWC please contact Eleanor David at (907) 968-2476 or Tammy Young at (907) 747-7689. The website is located at www.aknwc.org * The Alaska Native Women’s Coalition Against Domestice Violence and Sexual Assault is a non-governmental, non-profit organization formed in 2001 to provide for the safety of women and children in rural Alaska. The purpose of the organization is to identify and close gaps in service coordination, engage in systems advocacy to improve institutional responses to domestic violence and sexual assault of Alaska Native women, and to develop and establish an infrastructure in our Native communities to provide for the basic human right to safety. | |
|
Advocating for Our Educational Priorities by Senator Georgianna Lincoln:In Senate District C, there are 25 school districts and 16 different Native languages. School districts are unique and depend on administrators, teachers, parents and students to bring their individual talents and qualities toward a successful education. We must be careful in our drive to assess achievement that we do not devalue those qualities students possess that may, in fact, be indicators of success later in life—qualities no standardized test can accurately measure. Several pieces of legislation have been introduced in the 2004 session to address the impact of the high stakes graduation exam. The graduation exam is high stakes because without a diploma a student will not be able to get into the military service, many vocational education programs or trade schools; therefore these are bills you may want to follow-up on: HB 457 Allows for three types of diplomas. The basic diploma for those who meet the local schools graduation requirements, but fail the exit exam. The enhanced diploma for those students who meet the local schools graduation requirements and pass the exit exam. The advanced diploma for those students who meet the local schools requirements and pass the exit exam, plus have additional advance placement classes that are consistent with academic excellence and count toward their college degree. SB 248 Ensures we have a high stakes exam minimizing the “false negatives” and clarify the legislative intent regarding severe cognitively disabled students. It requires severe cognitively disabled students (as defined by the state) to be waived from the HSQE. Attracting and retaining quality Alaskan teachers is an issue I have supported over the years. SB 101, which I introduced, is the Teacher Cadet program whereby we can recruit and retain quality teachers who are dedicated to rural schools and communities. There continues to be a 50% turnover rate in many rural districts. We must hire Alaskans first, as our homegrown teachers don’t need the same level of cultural training and can begin teaching effectively in our villages. Our Alaska Native languages are not thriving and healthy. We must ensure funding is sufficient for Native languages to be taught in our schools that want it. In 2000, my Native language curriculum bill (SB 103) became law. This legislation mandated school districts with over 50% Alaska Native students to form a Native language curriculum advisory board. If that board deems it appropriate, then the school district may implement a Native language curriculum. With 98 schools in Senate District C, school construction and maintenance dollars have been critical. Since 2002 there has been success in rural and bush Alaska with eight new schools, planning and design costs for five more new schools and 39 schools receiving major maintenance projects. Though I am retiring from the Senate this next year, I will continue to advocate for our children in every opportunity possible. Ana basee’. Georgianna Lincoln was born to Kathryn “Kitty” Evans Harwood of Rampart and Theodore “Rex” Harwood of Michigan. She has two children: Gidget Beach and Sean Lincoln. Georgianna is also the proud grandmother to Acey Jay Beach. In 1990 she was elected to the State of Alaska House of Representatives. She has been an Alaska state senator representing District C, since 1992. The 2004 Alaska State Legislative Session marks her last legislative session since Senator Lincoln will be retiring. For all your support and hard work, on behalf of rural and Alaska Native education, the Alaska Rural Systemic Initiative extends a sincere, Ana Basee’ (thank you). | |
|
Alaska RSI Regional Contacts:Andy Hope—Southeast fnah@uaf.edu Teri Schneider—Alutiiq tschneider@kodiak.k12.ak.us John Angaiak—Yup’ik/Cup’ik john_angaiak@avcp.org Katie Bourdon, Iñupiaq Region ehp.pd@kawerak.org Athabascan Region pending at TCC Lead Teachers: Andy Hope—Southeast fnah@uaf.edu Robbie Townsend Vennel— Alutiiq robbie@atokasystems.com Moses Dirks—Unangaxˆ mdirks@ucsd.net Esther Ilutsik—Yup'ik/Cup'ik fneai@uaf.edu Bernadette Yaayuk Alvanna- Stimpfle—Iñupiaq yalvanna@netscape.net Linda Green—Athabascan linda@mail.ankn.uaf.edu | |
|
Future Teachers of Alaska by Ac’arralek Lolly Carpluk:One of the main goals of the FTA grant is to establish pilot FTA highschool clubs in the three partner school districts. Each district has recruited FTA coordinators who are recruiting FTA students to work collaboratively in developing their organizations within their communities. There are many exciting opportunities for the students to participate in various kinds of activities on a community, local school, district, state and national level. For further information, please contact the following persons for local and district-wide FTA activities: Sharon Weaver, FTA Project Director Lower Kuskokwim School District Phone: (907) 543-4804 Email address: Sharon_weaver@lksd.org Sue Toymil, FTA Project Director Bering Strait School District Phone: (907) 955-2424 Barb Pungowi, FTA Project Director Nome Public Schools Phone: (907) 443-5351 Email address: bpungowi@nomeschools.com For overall information contact Lolly Carpluk, FTA Program Director, University of Alaska Statewide, 907-474-1973 or email lolly.carpluk@email.alaska.edu. | |
|
Humility by Sean Asilquq Topkok:At this cultural camp, held years ago, the campers and staff had the good fortune to learn from Elders William and Marie Tyson from St. Mary’s. Yup’ik dancing was part of the camp activities. Although I am Iñupiaq, I enjoyed actively learning along with the students. Not surprisingly, the Elders were aware of everyone, keeping a close eye on each person’s progress. Months later, I asked Mrs. Tyson if she would make me an atikluk (kuspuk) if I were to supply her with the fabric. Instead she thought I should make my own and she would teach me. As I was working on my atikluk there were times when she would undo the stitching and encourage me to do it correctly. These are two examples of working with Elders and cultural-bearers, where I have gained significant experience. When Mr. Tyson said I made a mistake dancing and the whole group needed to start again, I did not feel humiliated, but honored. I realized he wanted to make sure I learned the dances correctly. Mrs. Tyson reinforced the same principle as I learned how to make my atikluk correctly. Looking past my ethnicity, these two wonderful Elders focused on my learning process. Being Iñupiaq and not Yup’ik didn’t matter to them. They saw something in me and, for me, that felt exceptional. Eventually I started to dance from within myself, knowing the motions have a meaning. I joined their dance group. On more than one occasion during a dance performance, Mr. Tyson felt it necessary to dance with us for a pamyua (encore). I did not feel I had acted arrogant; however, through these learning experiences, the word “humility” has been further defined for me. These experiences have helped me realize it is okay to make mistakes. Originally I titled this article “Make Mistakes,” but after reflecting on it, I felt it more appropriate to title it “Humility.” Humility is part of my Iñupiaq values. Humility, like all our Alaska Native values, is something to teach our children. We need to let them know it is okay to make a mistake and encourage them to learn from their mistakes. Humility vs. Humiliation We have all been humiliated in our lifetime. It can negatively affect us and does not feel good. I could tell you a personal account of humiliation, but I would rather share how the Tysons and other Elders taught me humility. I am not, nor is anyone, a perfect person. I can learn from my mistakes, as long as I demonstrate I am trying to learn. Isn’t that what we all want our children to learn—that it’s okay to make mistakes and to learn from them? We, as parents and those guiding them, need to recognize and acknowledge they are trying. I do not imagine Elders strive to become Elders, but rather to be the best they can be. Many people see me as just a computer person, however, I am actively involved in the Native community. I make mistakes on the computer, but I learn from them. I’ve also learned, that in order to learn from any mistakes in the Native community, I have to be active in the Native community. I must be involved, and I must try. I have organized an Iñupiaq dance group in Fairbanks, the Pavva Iñupiaq Dancers. My whole family is involved with it. My wife, Amy, and I have never pressured our two sons to dance, but they look forward to practice and performances. Aaron, our five-year-old, is one of the strongest singers and drummers in our group. During the recent 2004 Festival of Native Arts, Christopher, our nine-year-old son, told a Native story passed down from one of Amy’s relatives. It was his choice to tell the story in front of a large audience. I cannot tell you how proud we were of him. It was not how well he did it, which was awesome, but that he felt comfortable enough with his heritage to express himself in front of others. We, as educators and parents, expect remarkable things from our students and children. Through our own actions and experiences we must share and reveal ourselves to them. We must act accordingly, whether we make mistakes or not. These are our Native, family and community values. As a parent, I feel that I want my sons to grow up culturally healthy. I also want them to grow up with a healthy self-esteem, regardless of their ethnic background. I want them to grow up to be the best people that they can be. I want them to grow knowing I love to be there with them to say, “I’m proud of you.” Author’s note: This is dedicated to my mom, who allowed me to make my own mistakes and learn from them. * to R: Amy, Sean, Christopher and Aaron Topkok. | |
|
