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 Contact information in earlier issues could be outdated.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.
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10th Annual ANEC Statewide Conference:The Tenth Annual Alaska Native Education Council (ANEC) Statewide Conference will be held at the Egan Convention Center on October 14 and 15, 1996. The conference theme is "Community Involvement Equals Quality Education." Conference participants may use AFN Convention special rates for travel and accommodations. Most participants attend the Alaska Federation of Natives Convention that follows this education conference. ANEC conference activities include review of AFN resolutions that pertain to education of Alaska Natives, forums to hear and voice educational issues with Alaska Department of Education, Board of Education, Commissioner of Education, Alaska Rural Systemic Initiative and school superintendents. Other activities include election of ANEC executive board members, presentation of awards for Native educators, elders, parents, students and education programs. For more information about this education conference, contact Charles T. Kashatok at (907) 543-4853 or Luanne Pelagio at (907) 272-3399. | |
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1996 Native Summit:Rural Student Services announces plans for another historic summit of Alaska Natives at the University of Alaska Fairbanks Summit Goal: To revisit the 1994 recommendations and develop a plan for implementation. Reason: To gather statewide input that will result in positive changes by Alaska Natives in postsecondary education. Who will participate: ALL interested individuals including people associated with tribal administration, postsecondary education, scholarship foundations, rural education, Alaska Native programs and alumni. Recommendations from the 1994 RSS Native Summit * Mentorship program for Alaska Native students, staff and faculty * All students take one course on Alaska Native cultures as part of the core curriculum * Mandatory interview process and orientation for educators upon hire * No cuts to College of Rural Alaska, rural campuses or distance delivery programs * Incentives for faculty and programs to work effectively with Native students * Develop a dissertation support fund on Alaska Native or related issues * Institute an Alaska Native experts guide of both traditional and contemporary citations * Establish UAF as a statewide center for Alaska Native research and studies * Utilize small residence halls as transitional houses for students who desire a Native environment and support * Accountability of programs for secondary schools preparing students to be more academically prepared for college level courses Telephone (907) 474-7871 FAX: (907) 474-6619 E-mail: fnjkd@aurora.alaska.edu UAF Native Summit Nov. 14-15, 1996 Rural students I nitiating S uccess in E ducation "A plan for the 21st century" Dr. Shirley Holloway, Commissioner of Education for the State of Alaska, has agreed to attend and participate in the Native Summit. She will lead a discussion on "Accountability for Public Education." This discussion is based on recommendations that were a result of the 1994 Native Summit at UAF. Rural Student Services is in the preliminary planning stages of the event. The agenda will include audioconferencing to the five rural campuses as well as other rural communities. It is hoped that the rural voice will become a major focus of this event. Two UAF departments have agreed to focus course work around the event. Alaska Native Studies and Rural Development will take an active role in the planning and follow-up of the Native Summit. Any questions or requests for information can be directed to JoAnn Ducharme, Director of Rural Student Services, UAF, (907) 474-7871. Welcome back teachers and students-Best wishes for a successful 1996-97 school year! | |
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1998 Alaska Native : | |
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1998 Native : | |
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1999 Native Educator's Conference:The Alaska Native Educator Associations and the Alaska Native Knowledge Network invite you to participate in the 1999 Native Educator's Conference Anchorage Sheraton Hotel o January 31-February 2, 1998 o Anchorage, Alaska Alaska Native Educators' have recently formed a series of regional associations to support initiatives aimed at addressing issues related to Alaska Native education. These associations will serve as the host for the 1999 Native Educator's Conference, to be held in conjunction with the annual Alaska Bilingual/Multicultural Education/Equity Conference. The Native Educators' Conference will provide an opportunity for people engaged in education impacting Native people to come together and learn from each other's work and to explore ways to strengthen the links between education and the cultural well-being of indigenous people. Information For a registration packet and further information, contact Lolly Carpluk, Alaska Native Knowledge Network, University of Alaska Fairbanks, PO Box 756730, Fairbanks AK 99775-6730. Phone: 907-474-5086 or 907-474-1902, Fax: 907-474-5208, e-mail: ftlmc@uaf.edu or ffrjb@uaf.edu | |
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2000 Native Educators' Conference:"Bearing the Fruits of Indigenous Knowledge" Sponsored by the Alaska Native Educator Associations and the Alaska Native Knowledge Network Anchorage, Alaska January 30-February 1, 2000 Anchorage Sheraton Hotel For a registration packet and further information, contact Lolly Carpluk, Alaska Native Knowledge Network, University of Alaska Fairbanks, 706C1 Gruening Building, Fairbanks, Alaska. Phone: 907-474-1902 or 474-6569. Fax: 907-474-1957. E-mail: ftlmc@uaf.edu 26th Annual Bilingual Multicultural Education/Equity Conference "Multicultural Education: Honoring the Past, Celebrating the Present, Creating the Future" Sponsored by the Alaska Association for Bilingual Education and the Alaska Department of Education and Early Development Anchorage, Alaska February 2-4, 2000 Anchorage Sheraton Hotel For more information contact Conferences and Special Events, University of Alaska Fairbanks, 104 Eielson Building, Fairbanks, Alaska. Phone: 907-474-7800. Fax: 907-474-5592. E-mail: fyci@uaf.edu. | |
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2001 Native Educators' Conference:February 4-6, 2001 held in conjunction with the annual Alaska Bilingual/Multicultural Education/Equity Conference February 7-9, 2001 Anchorage, Alaska The purpose of the Native Educators' Conference is to provide an opportunity for people engaged in education impacting Native people to come together and learn from each other's work and to explore ways to strengthen the links between education and the cultural well-being of indigenous people. Building on past themes, the theme for the 2001 NEC is "Reaping the Harvest of Indigenous Knowledge." For further information, contact: Virginia Ned ANKN/UAF PO Box 756730 Fairbanks, AK 99775-6730 Phone: 907-474-2477 or 474-1902 Fax: 907-474-5615 E-mail: fnvmn1@uaf.edu. For information regarding the 27th Bilingual/Multicultural Education/Equity Conference, contact: Dr. Bernice Tetpon Alaska Department of Education and Early Development 801 W. 10th Street, Suite 200 Juneau, AK 99801-1894 Phone: 907-465-8729 Fax: 907-465-3396. | |
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2001-01 Native Education Events:Here are some Alaska Native education events for the 2001-2002 school year that you should mark on your calendar. The Alaska Federation of Natives Elders and Youth Conference and Convention will take place in Anchorage the week of October 21, 2001, including the Alaska Native Education Council meeting on October 21-23 at the Westcoast International. The National Indian Education Association annual meeting will be held in Billings, Montana on October 27-31, 2001. Details can be obtained from the NIEA web site at http://www.niea.org. The annual Native Educators' Conference and Bilingual-Multicultural Education/Equity Conference is scheduled for the week of February 3, 2002 in Anchorage. Details for participation in these conferences will be posted on the ANKN web site in October. The First Alaskans Foundation is sponsoring a statewide Alaska Native Education Summit in Anchorage on November 30-December 1, 2001. Further information will be available on the Alaska Native Knowledge Network web site as it becomes available. The sixth tri-annual World Indigenous People's Conference on Education is scheduled for August 4-10, 2002 to be hosted by the First Nations Adult and Higher Education Consortium of Calgary, Alberta. Details about WIPCE 2002 can be obtained by sending an email to wipce@fnahec.org or by going to their web site at http://www.fnahec.org/wipce2002. The deadline for submission of proposals for presentations has been extended to October 31, 2001. Let's make sure there is a strong Alaskan presence at WIPCE 2002! | |
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2002 Alaska Native Literature Award Winners by Andy Hope:The awards program and poster were designed and produced by Paula Elmes. The award plaques were designed and produced by Ben Snowball. The HAIL working committee members are Andy Hope, Bernadette Yaayuk Alvanna-Stimpfle, Virginia Ned, Lolly Carpluk, Moses Dirks, Laurie Evans, Esther Ilutsik, Dorothy Larson, Marie Olson, Olga Pestrikoff, Teri Schneider, Sophie Shield, Martha Stackhouse and Sean Topkok. 2002 Alaska Native Literature Award Winners Frances Degnan for Under the Arctic Sun: The Life and Times of Frank and Ada Degnan, 1998, Cottonwood Bark. Moses Dirks for Aleut Tales and Narratives, co-edited by Knut Bergsland, Alaska Native Language Center, 1990. Erma Lawrence for her lifetime work as Haida oral tradition bearer, storyteller, educator and translator. Michael Lekanoff for his work transcribing and arranging Russian Orthodox choral pieces in Aleut and Slavonic. Elsie Mather for Cauyarnariuq (It is time for drumming), Lower Kuskokwim School District, 1985. Kisautaq Leona Okakok for her transcription Puiguitkaat (Things We Cannot Forget), Library of Congress, 1996. Mary Peterson for contributions to Birth and Rebirth on an Alaskan Island: The Life of an Alutiiq Healer, author Joanne B. Mulcahy, University of Georgia Press, 2000. Emma Sam for Yú.á (They Say), booklet, CD and cassette tape, Teslin Tlingit Council and Aboriginal Language Services, Yukon, 2000 Posthumous Awards: Howard Rock for Lifetime Achievement in Alaska Native Literature. Mary Tall Mountain (Koyukon Athabascan) for Lifetime Achievement in Alaska Native Literature. Peter Kalifornsky for Lifetime Achievement in Alaska Native Literature. Some of the award recipients of the 2002 Alaska Native Literature Award from top to bottom: Frances Degnan, Moses Dirks, Erma Lawrence, Elsie Mather, Kisautaq Leona Okakok and Mary Peterson (pictured with family). | |
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2002 Native Educators' Conference:February 3-5, 2002 held in conjunction with the annual Alaska Bilingual/Multicultural Education/Equity Conference February 6-8, 2002 Anchorage, Alaska The purpose of the Native Educators' Conference is to provide an opportunity for people engaged in education impacting Native people to come together and learn from each other's work and to explore ways to strengthen the links between education and the cultural well-being of indigenous people. Building on past themes, the theme for the 2002 NEC is "Nurturing Continuous Growth." For further information, contact: Virginia Ned ANKN/UAF PO Box 756730 Fairbanks, AK 99775-6730 Phone: 907-474-2477 or 474-1902 Fax: 907-474-5615 E-mail: fnvmn1@uaf.edu. For information regarding the 27th Bilingual/Multicultural Education/Equity Conference, contact: Dr. Bernice Tetpon Alaska Department of Education and Early Development 801 W. 10th Street, Suite 200 Juneau, AK 99801-1894 Phone: 907-465-8729 Fax: 907-465-3396. | |
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2003 AFN Convention Theme Approved by Frank Hill:The 2003 AFN Convention will examine the issues around education and self determination for Alaska Natives. Keynote speakers, panels and presentations will be scheduled that highlight the central issues concerning education and connections to personal and Native community self-determination. The AFN Elders and Youth Convention that precedes the regular AFN Convention will also be utilizing the theme of education and self determination, from the Elders and youth perspective. AFN is working with the First Alaskans Institute to coordinate the major recommendations coming out of the AFN Convention with the focus of the First Alaskans Institute annual Native Education Summit now being planned for mid-November, 2003. AFN is developing a group of Native Educators and representatives of education entities to assist in planning and developing the convention activities including keynote speakers and panels that will highlight the major issues concerning education and self determination. | |
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2003 Celebration Honoring Alaska's Indigenous Literature by Virginia Ned:2003 Alaska Indigenous Literature Award Recipients Howard Luke for My Own Trail, 1998, ANKN. Athabascan Elder Howard Luke's book was written so that Howard could share and preserve his life story and the Athabascan culture with others. Catherine Attla for Sitsiy Yu-gh Noholnik Ts'in'. As My Grandfather Told It: Traditional stories from the Koyukuk, 1983; K'etetaalkkaanee. The One Who Paddled Among the People and Animals. The Story of an Ancient Traveler, 1990; and Bekk'aatu-gh Ts'u-hu- ney. Stories We Live By. Traditional Koyukon Athabaskan Stories, 1996, Yukon-Koyukuk School District/Alaska Native Language Center. Florence Pestrikoff, Mary Haakanson, Sophie Katelnikoff, Jenny Zeeder, Nick Alokli for Alutiiq Word of the Week, 1999, Alutiiq Museum. Alutiiq Word of the Week has increased exposure of the Alutiiq language and offered valuable cultural knowledge and stories. More information can be found on www.alutiiqmuseum.com/wordoftheweek.htm or call 907-486-7004. Aangaarraaq Sophie Shields for her contributions in editing, transcribing and translating materials that are produced for the Yup'ik speakers. Her most recent work is the soon-to-be released Qulirat in collaboration with Yup'ik Elder author Paul John and Anthropologist Ann Riordan-Fienup. Dr. Dolly Garza for Tlingit Moon and Tide Teaching Resource: Elementary Level, 1999, University of Alaska Fairbanks/Sea Grant College Program, University of Alaska Fairbanks. The book is an excellent educational resource for elementary educators. John Aqumggaciq Active for his contribution in educating the general public about the Yup'ik culture and his skill at portraying Yup'ik humor which is a vital part of the Yup'ik people. He is well known for his commentaries and reporting of news on KYUK, Alaska Public Radio Network and National Public Radio. HAIL award recipients John Active, Alice Petrivelli for Cedar Snigaroff, Howard Luke, Gerald Tennyson for Sophie Shields, Ursula Clauch for Martha Teeluk, Catherine Attla, Edna Lamebull for Katherine Mills and Marie Olson, HAIL Elder. Posthumous Awards: Cedar Snigaroff for Niigugis Maqaxtazaqangis Atkan Historic Traditions, 1979, Alaska Native Language Center, University of Alaska Fairbanks. This posthumous award goes to a man who had passed on the Unangaˆx history through his own language. William Oquilluk for People of Kauwerak, 1973, 1981, Alaska Methodist University, Anchorage, Alaska. The book is a memorial to William Oquilluk, to one man's dedication to his personal ideals in response to the obligations imposed on him by his cultural heritage. Katherine Mills for Tlingit Thinking, 1990, Southeast Alaska Regional Health Corporation; Woosh Yax Yaa Datuwch, Tlingit Math Book, written by the students of Hoonah High School under the direction of Katherine Mills, 1973, printed by Andy Hope, second edition 1997, ANKN. Katherine was one of the first Tlingit teachers in the University of Alaska Southeast. Martha C. Teeluk for Martha Teeluk-aam Qulirat Avullri Erinairissuutekun Ukunek Yugnek Evon Benedict, Charlie Hootch, Anna Lee, Matilda Oscar, Isaac Tuntusuk-llu, 2001; and Martha Teeluk-aam Qulirat Avullri Erinairissuutekun Agnes Hootch-aamek, 2001, Alaska Native Language Center, University of Alaska Fairbanks and Lower Kuskokwim School District, Bethel, Alaska. Martha was the first Yup'ik woman to be known as an expert in the Yup'ik language who contributed many hours of work developing and creating accurate and practical Yup'ik orthography. | |
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2003 Native Educators' Conference:February 2-4, 2003 held in conjunction with the annual Alaska Bilingual/Multicultural Education/Equity Conference February 5-7, 2003 Anchorage, Alaska The purpose of the Native Educators' Conference is to provide an opportunity for people engaged in education impacting Native people to come together and learn from each other's work and to explore ways to strengthen the links between education and the cultural well-being of indigenous people. Building on past themes, the theme for the 2003 NEC is "Keeping Our Roots Strong." For further information, contact: Virginia Ned ANKN/UAF PO Box 756730 Fairbanks, AK 99775-6730 907-474-2477 or 474-1902 Fax: 907-474-5615 fnvmn1@uaf.edu www.ankn.uaf.edu For information regarding the 29th Bilingual/Multicultural Education/Equity Conference, contact: Melora Gaber, Program Manager Title I/Migrant/Title III Alaska Department of Education and Early Development 801 W. 10th Street, Suite 200 Juneau, AK 99801-1894 907-465-8707 Fax: 907-465-3396. | |
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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 | |
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46th Annual Arctic Science Conference:American Association for the Advancement of Science, Arctic Division "Shaping an Unpredictable Future: Science and Communities" September 19-21, 1996 o Westin Alyeska Prince Hotel o Girdwood, Alaska For more information contact Jack Kruse, Conference chair or Mary Killorin, Conference coordinator: Inst. of Social and Economic Research University of Alaska Anchorage 3211 Providence Drive Anchorage, Alaska 99508 phone: (907) 786-7724 fax: (907) 786-7739 e-mail: auaaas@acad2.alaska.edu http://www.uaa.alaska.edu/iser/aaas.htm | |
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A "New" Old Way of Understanding by Joe Slats:The here and now Y/Cup'ik people were brought up in Western schools with Western thought. When we listen to our elders speak, we listen with our Western ears and use our Western analogies to attempt to comprehend what our forefathers did. Stories told to the class by our elder professor Louise Tall, and our responses to them, are an example of how we as Y/Cup'ik people attempt to translate and comprehend these old Native thoughts and customs. In order to understand some of the concepts and ideas behind our ancient traditions and customs, we had to try to set aside Western thought processes. We found this to be difficult. One of the ideas was that of rewards from the gratitude of orphans and elders. This gratitude is said to be strong or to have power. There is a relationship between the decisions one makes when young to help those in need and the rewards one may reap as an older person. This is the power of the gratitude of the orphans and elders one has helped in the past. The linear thinking of the Western world makes this a difficult concept to comprehend. Another story Louise Tall told was about the idea of "pretend husband and wife." She told how some young Yup'ik males and females created a "pretend husband or wife." These young individuals would see a person entering through a window to be with them. They would begin to keep themselves clean and to look forward to the evenings with their pretend spouse. They would carry on conversations with this "imaginary" person and not pay attention to other human beings around them. It is said that one female took off to the tundra with her non-being male mate. She was not seen or heard from again until a young bow-and- arrow hunter found her next to a lake. She had a drying rack with telleqcaraqs (small swimming birds) and augtuaraqs (red water birds) carefully skinned and drying. These birds had been caught by her pretend husband and in her mind they were loons. Therefore she had skinned them and hung them to dry. At one time an individual used ayuq (Labrador tea) to tepkegcaq (smoke herself as perfume) prior to the evening visit of her pretend husband. The male non-being arrived and "Ayurutaanga" (to block the way or entrance). It was learned that smoke was to be used to block the way of non-beings. Other human beings heard the non-being say "Ayurutaanga." After hearing this story, the class attempted to analyze and comprehend it. With our Western ways of thinking we concluded that perhaps the young adults in the story were suffering from some form of mental illness. Louise also discussed shamanism through a number of stories. It became apparent that the shaman played a very important role in the lives of the Yup'ik people long ago. After the arrival of the missionaries, shamanism came to be referred to as "Satan's agent." Western thought has turned what used to be a very important tradition and religion into an unaccepted and evil practice. Here and now Y/Cup'ik people, raised with Western thought, must struggle to make sense of ancient practices and customs. In a short discussion regarding whether shamanism would ever return to the delta, it was felt that perhaps it is too big of a leap for the church community to accept. The elders within the church community are still struggling with the concept of allowing Eskimo dancing to enter their villages. The group felt that a return to some of the shamanistic ways is an important idea and that it will be too late if it must wait for the elder community to accept its reintroduction. The knowledge will be lost or kept from being handed down. As modern day Y/Cup'ik people living in the 1990s, we have been taught Western ways of thinking and looking at things. If we are to truly understand the lives, stories, thoughts and wisdom of our elders, we must relearn the skills of hearing with Y/Cup'ik ears and seeing with Y/Cup'ik eyes. | |
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A Challenge for Rural Education in Alaska by Ray Barnhardt:The Alaska Rural Challenge initiatives will be coupled with the Alaska Rural Systemic initiatives to provide a comprehensive approach to educational reform that incorporates the holistic and integrated nature of indigenous knowledge systems, ways of knowing and world views. In addition to fostering closer linkages between school and community, the combined initiatives will also foster cross-curricular integration of subject matter. Following is a list of the ARC initiatives, the activities associated with each and the cultural region in which each one will be implemented in 1997: Oral Tradition as Education (Southeast region) * Foxfire/Camai oral history projects * Project Jukebox CD-ROMs * Family histories (genealogy) Language/Cultural Immersion Camps (Yup'ik region) * Camp environments (learning in context) * Language nests (Te Kohanga Reo) * Talking circles/Native values ANCSA and the Subsistence Economy (Inupiaq region) * Subsistence way of life * ANCSA and the cash economy * Soft technology Living in Place (Athabascan region) * Sense of place (cultural geography) * It takes a whole village to raise a child * Urban survival school/exchanges Reclaiming Tribal Histories (Aleut/Alutiiq region) * Tribal chronicles * Alaska Native Reawakening Project * Leadership development (youth/elders) In addition to the regional initiatives outlined above, the Alaska Rural Challenge will also implement an indigenous curriculum support unit associated with the Alaska Native Knowledge Network (ANKN). This unit will assist rural communities and school districts in the development of indigenous curriculum resources and Frameworks for their schools. These activities will be supported by the development of a cultural atlas for each region, as well as the posting of curriculum resources and links on the ANKN world wide web site (http://zorba.uafadm.alaska.edu/ankn). All of the above will be guided by an indigenous curriculum working group, which will be made up of representatives from each of the cultural regions. As we have begun to document the cultural resources that are already available to support a curriculum grounded in the indigenous knowledge systems of Alaska, we are finding many excellent localized models already developed and in use. It is our intent to help draw these resources together and build on them, so that changes that are instituted as a result of the Alaska RSI and ARC are initiated from within rural schools and communities, rather than imposed from outside. We invite anyone who has developed or knows of cultural resources that might contribute to this effort to get in touch with any of the staff listed in this newsletter, such information can be shared with others who might find it helpful. We hope this will be a collaborative effort involving all interested parties. It is our intent to help draw these resources together and build on them, so that changes that are instituted as a result of the Alaska RSI and ARC are initiated from within rural schools and communities, rather than imposed from outside. | |
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A Gathering: Growing Strong : | |
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A New Educational System in Russia by Ruslan Hairullin:There are 30 indigenous groups living in Russia, totaling approximately 210,000 people. They are the Aleuts, Dolgans, Itelmens, Kets, Koryaks, Mansi, Nanais, Negidals, Nenets, Nivkhs, Nganasans, Oroks, Orochs, Lapps, Selkups, Tofalars, Udeges, Ulchis, Khanty, Chukchi, Chuvans, Evens, Evenkis, Eskimos, Enets and Yukagirs. Some years ago the Shors, Veps, Kumandins and Teleuts were also added to this list. All these peoples are small in number. The smallest groups are the Enets (350) and Oroks (450). The most numerous are the Nenets (29,894) and Evenkis (27,531). These indigenous nationalities live not only in the Far North, but also in the Far East and Siberia. As a group they are generally referred to as the "Peoples of the Russian North." Most of them lead a nomadic life and engage in traditional forms of subsistence economy. In the twentieth century the indigenous peoples of the Russian North moved from a patriarchal society to modern forms of social, political and cultural life. Along with significant positive results, this process had some negative influence on the Native languages, cultures and traditions that served the northern peoples well for untold ages and ensured their survival in the extremely difficult conditions of the North. The adaptive and regulatory functions of Native languages and traditional cultures assumed more and more decorative features. The language situation in the North in general cannot be characterized as a simple one, but negative trends are dominant. The modern period in the fate of Northern languages and traditional cultures, beginning from the mid-eighties, can be characterized as a period of revitalization of Native languages and traditional cultures. At the same time there is a real danger that today, when Russia is in transition, indigenous peoples of the North will face additional cultural and linguistic degeneration. To improve the situation, in 1998 the concept of reforming of educational systems for indigenous peoples of the Russian North was developed. I was one of the developers of this concept. Goals and Tasks of the Concept Goals and tasks of the Concept are determined by the strategic aim of creating and supporting by means of governmental regulation conditions of self-sustenance and self-development of indigenous peoples of the North. The goals of the Concept are: * protection of cultural space of indigenous peoples of the North from destruction by other cultural systems influence (including the influence of mass media), * assistance for national education systems and local cultural complex development on the basis of revival of traditional spiritual values and elaboration of modern culture of indigenous peoples of the North, * support of cultural exchange between indigenous peoples of the North and other peoples of Russia and the world. Main Positions of the Concept 1. Particular responsibility of the state to protect traditional cultures. 2. Responsibility of the state for giving northern children a full-value education appropriate to various career goals. The component approach to organization of the structure of education provides a good opportunity to introduce a wide variety of ethnic culture, both traditional as well as professional, into the whole content of education within the limits of local ethnic component. Introduction of traditional culture into the content of education is a matter of great significance. It is directly connected with traditional northern types of economic activities, such as reindeer breeding, hunting and fishing. Exactly for this reason the people of the North require plant and animal resources, distant camps, migration routes in the tundra and taiga, mountains, rivers and lakes-not only as their place of residence and survival, but also as cultural space. For northern peoples the ecology of their homeland comprises part of their material culture, genetic memory and ethnic traditions. The religious beliefs of these peoples, their rich folklore and traditional songs and dances, are directly connected with the surrounding world and with the group's past and present. Therefore, the curriculum in ethnic schools of the North is being developed in correlation with federal and ethnic-regional components on the "dialog of cultures" principle. The ethnic part must introduce children to the world of their own ethnic culture. Correlating the federal and ethnic-regional components is a serious pedagogical problem. According to the recently approved curriculum for Native schools, the subjects of the ethnic-regional component in elementary school prescribed 15% of school hours, in secondary, 5%. In regional curricula the ethnic component can take up to 25% of school hours. An integral approach to creating the content of education within the limits of the ethnic-regional component permits the development of a number of strategies that can meet varied educational needs and offer to students diverse educational trajectories. All this in turn presupposes a set of interconnected measures capable of reforming educational systems for northerners in the spirit of proposed changes. Guidelines for Federal Actions On Improvement of the Education System for Indigenous Peoples of the Russian North The problem of improving the educational system is considered in specific social-cultural contexts, which is resolutely different from usual management decisions in the sphere of education. In this case the question concerns people's cultural attitudes who, because of their small-numbers, feel a particular tension due to a lack of their own reserves for self-preservation. Legal development of the term "relic culture" comes from recognition of the exclusive social-cultural value of relic cultures and, as an effect, the need for state patronage on the conservation of these cultures and their carriers. In this direction the improvement of a normative legal base on the considered matter is reasonable. Specified federal law could clarify approaches to the conservation of cultures of indigenous peoples of the North through determination of the status of relic cultures, conditions of its granting, and so on. Federal law must stipulate the particularities of educational systems for indigenous peoples of the North with due regard for the priority task of conserving their traditional culture, lifestyle and spiritual revival. Questions of education in light of this task become paramount. Development of the Content of Education It is impossible to consider tasks and problems of northern schools apart from the tasks and problems of the educational system in Russia as a whole and ethnic Russian schools in particular. The most specific amongst different cultural regions is a unique civilization of peoples living in the circumpolar area. Its originality is threatened by new challenges to maintain the balance between ecological and cultural conditions worked out by these peoples during centuries of adaptation to extreme conditions of the North. This requires a specific curriculum that conveys the given culture. Modern textbooks for ethnic minority schools are to be based not only on innovative didactic technologies, but also on the goal of raising the efficiency of educating. They are to be built on the principle of "dialogue of cultures," aimed at mutual coexistence of several cultures combining different goals and tasks of education. For the northern schools this means finding ways of adapting a child to new, changing conditions of life (by means of the obligatory minimum of content of education) under the simultaneous conservation of the values of traditional culture and lifestyle. A. Development of content of Russian language course. A particular part in this process belongs to the teaching of the Russian language alongside the Native language, which in the law on languages of the peoples of the Russian Federation (1991), received the status of national language. B. Development of contents of Native languages course. Native languages instruction forms part of the ethnic-regional component of the base curriculum. Native language is necessary not only as a mean of communication and cognition of surrounding reality, but also as a means of preserving and transmitting ethnic cultural traditions to subsequent generations. A diminution in traditional spheres of economic activity reduces Native language usage sharply, and sometimes leads to its virtual disappearance. Extension of the social functions of Native languages, including increased interest in their study, new orientations in the educational process and consequently several other purposes of educating, require developing new programs which will adequately reflect specific particularities of Native languages, the spheres of their use, and their ethno-cultural significance. C. Development of contents of local lore course. Introducing local lore materials into the curriculum has found a reflection in methodical manuals, special programs and school textbooks. However studying local lore in northern schools involves many unsolved problems. The natural-climatic conditions, history and cultural space of the northern regions are so diverse that studying school subjects without regard for the specifics of the thinking and mentality of northern students is not effective. References to circumpolar cultures of peoples of the North, as well as information about the contribution of northern peoples to world civilization are generally absent from school textbooks. There are no special textbooks where this topic is specifically included. Local lore materials can be introduced to the northern curriculum in the following way: * bright, figurative materials for school children with narration about the whole territory of inhabitancy of peoples of the North, Siberia and Far East and about general regularities and originality of their histories, cultures and lifestyle; * an analysis of particularities of circumpolar culture of northern peoples and their contribution to world civilization; * an analysis of Native mathematical, astronomical, physical, chemical, and medical knowledge of indigenous peoples as a whole, and peculiarities of this knowledge in different regions; * local lore materials should be introduced in school textbooks (for the whole North and for separate regions) for all subjects, including Russian language, literature, mathematics, physics, chemistry, biology, geography, subjects of aesthetic and labor cycles. Priority should be given to training personnel from among indigenous peoples of the North on different vocational training levels, including the following: a. ecology, environmental protection and forestry; b. fish-breeding, cattle-raising, breading animals for furs; c. hunting and fishing; d. civil and industrial construction; e. complex meat conversion, products sea handicraft industry; f. service of air, auto and river transportation; g. radio and TV broadcasting, communication; h. all types of medical service; i. education, culture, traditional branches of managing; j. consumer services, trade, commercial activity; k. communal services and l. law, economy, administrative control. Vocational and professional training must be organized to prepare specialists in the above-mentioned areas while using the programs for doubled-related or second-addition professions. While developing the unceasing education system, there must be provided teaching of two languages-Native and Russian. Ensuring the Educational Needs of Youth An organization for educating children and teenagers from indigenous peoples of the North is needed to revise principles and organization of the educational process. A more flexible form of organization of the educational process is needed, including trips for teachers to participate in directive seminars, training for assistant teachers (e.g., senior schoolboys along the lines of the Lancaster system of mutual education), using distant education through radio and TV, increased pedagogical monitoring and short-term gatherings. A system of such actions can be provided on the modern stage of development in the Russian regions. We need improvements and new developments in such forms of education as professional-technical education, short-term courses, education by correspondence and distant education. It is necessary to provide refresher courses and improvement of the qualifications of pedagogical staff from northern regions in the light of new tasks for realization of the federal program. Special attention should be paid to providing youth from indigenous peoples of the North with higher education. Expected Results The most important social-cultural consequence of realization of the Concept outlined above will be creation of conditions for preserving relic cultures as living elements in the mosaic of modern life in the world cultural community. The conservation of indigenous peoples and development of a protective action system for them has great political importance for ensuring the unity of the peoples of Russia. Within the Russian Federation, the project's realization will lead to more realistic state support for a certain part of the population connected with the traditional lifestyle. This will reduce unproductive expenses for educational training of children of indigenous peoples of the North because very often the knowledge a student receives at school is of no use for their further life. The project will enable a better correlation of subjects studied with the future occupations of students, leading to a preservation of aboriginal lifestyle. Actions on implementing the project are directed toward realizing, in respect to indigenous peoples of the North, the concept of stable development that expects harmonious expansion of production, improvement of the social sphere and environmental protection. Organizational and financial questions related to reforming education for indigenous peoples of the North are to be developed in accordance with the given Concept and its approval within the framework of the program and realization of the project. | |
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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. | |
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