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 Contact information in earlier issues could be outdated.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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How Does the Crane Keep Its Language? by Angayuqaq Oscar Kawagley:I don't know if the crane has the genes in its DNA to make its own distinctive call or if it learns it from its mother and other members of its own kind, but it does learn to speak the crane language. Baby cranes do not make a call like that of a seagull's raucous, squalling sound or like any other member of the bird family. Each species has its own distinct call-a language readily identifiable as its own-and all those unique languages continue to be passed on from one generation to the next. As Native people, we too have our own unique languages which have been passed on from one generation to the next for many millennia. So why are we losing our Native languages so rapidly? Could it be because we, as parents, grandparents and villagers, do not speak to our children in our own Native language anymore? Why is it that we do not speak to them in our languages? One of the reasons is that our primary language has become English, which is a voracious language that eats up our Native languages. Perhaps this is brought about as a result of the remembrance of some Elders and parents of the shaming, abuse and punishment they received in school for speaking their own Native language. We must begin to freely talk about such experiences and the hurt feelings and shame so the healing process can begin. So what must we do to keep from losing our Native languages? For one thing, we can look at other indigenous people who have been successful in re-enlivening and revitalizing their languages. We can take a look at the Maori language nests or the Native Hawaiians' programs and then put into practice that which is proving to work. We must consult with our Elders to see what we, as Native people, need to do to save our Native languages. This is a very tough and complicated charge for those of us engaged in teaching, research and role modeling. Head Start teachers, parents, Elders and villagers have the grave responsibility of teaching our Native youngsters their Native language. After all, they are our future. Why teach our Native languages that are often looked upon by the modern world as useless, nontechnical and incapable of conveying profound meaning and concepts? As Alaska Native people we need to convince ourselves and our young ones that our Native languages are important and can convey deep meaning and complex thinking. As I have said in the past, using our Native languages thrusts us into the thought world of our ancestors. We can talk about our traditional hunting and gathering ways and sophisticated technology by using our Native languages. For example, our Yupiaq word, pinaa, which means "his, her or its strength," can mean physical strength of a person, of a bow, of the oogruk skin covering the qayaq or of water. It can mean intellectual prowess of a person, place or thing. It can mean emotional or spiritual strength and stability, all depending on the context in which it is used. Or take qalluq, our word for rolling thunder or electrical discharge. It is now our word for electricity. Who says our Native languages are not technical? They can be very technical and profoundly spiritual at the same time. Don't ever believe anyone who puts forward such feeble reasons for encouraging us to lose our Native languages. Manu Meyer, a Native Hawaiian, puts it this way: "We practice abstract thinking, but it is tied to purpose and a meaningful existence." We-ourselves and our youngsters-need to learn and understand this important philosophical thought. There are other reasons why we should not lose our Native languages. They allow us to articulate spiritually and emotionally and convey the deeper meanings of life. Richard Littlebear of Montana has pointed out that our languages allow our people to articulate the subtle attributes and meaning associated with self-governance, law and order, jurisprudence, literature, a land base, spirituality and sacred practices. We, as well as the rest of the world, cannot afford to diminish the diversity of cultures. To have but one language and one culture in this world would be boring indeed and would put our very existence as a species at greater risk. The most important part of growing up is when children are developing a beginning understanding of their language, culture and place. However, human beings do not have a built-in mechanism for learning a particular language. Unlike the crane, Native children have no such genes in their genotype, so they have to listen, imitate and learn to utter the sounds found in their own languages. It is like having to learn English, German, Russian or any other language-they have to work at it. The children have to be talked to in their own language during play, so they can imitate, mimic things and ask a lot of questions. They have an acute curiosity to learn during their early lives. We must encourage this attribute by doings things that they can learn from in association with their families, friends and communities. By doing things that are important to their families and communities, their curiosity and willingness to learn will never diminish. In the school, however, they are often learning about things that are foreign to them and find no application in the surrounding community so that by the time they get into the fifth and sixth grades, their inborn curiosity to learn has been leached out of their minds. Sad, but true. We have too many dropouts from high school and others who drop out intellectually and emotionally long before they enter high school. I have a problem when history is written by an outsider, especially when it deals with Alaska or Alaska Native history, because it is often just one interpretation, usually from a limited perspective. You know where our history is found? It is in our quliraat (mythology) and qalumciit (stories). So invite the Elders to come into the classroom to tell the stories in their own language. You will find that the values and those qualities that make us a strong people are embedded in our Native words and stories. The youngsters will begin to understand and yearn yulunii pitallqertugluni-being a person who is living a life that feels just right. Alaska Native mythology contains the power and wisdom for guiding us in making a life and a living that feels just right. Alaska Native languages enable us to show proper respect and express courtesy for all elements of Mother Earth. Another important language activity is to arrange for the Elders to teach the youngsters singing, dancing and drumming. In doing so, the children will become acquainted with the technical words ascribed to rituals, ceremonies and sacred practices. By learning the songs, they will begin to cultivate an identity and connection to place. As hunter-gatherers, we had no need for written history because our history was embedded in place, stories, songs, dances and movement from place to place according to the seasons. The youngsters should be brought outdoors to begin to appreciate and experience the beauty of nature such as the caterpillar, chamomile and tree. They must be taught that we are connected to everything. The caterpillar eats vegetation, turning it into excrement which is useful to the tree. It gives off carbon dioxide which is also used by the tree. The tree provides a home and food for the caterpillar and gives off oxygen which is used by the caterpillar. As shown by the abbreviated cycles above, everything must go somewhere. Everything that is done in nature is done for some purpose. Human beings cannot have everything that we want. We must learn to live with limited needs. We must learn to respect and be satisfied with what we have. Life is the greatest gift that we have and we must nurture that which makes life meaningful. Most importantly in that regard, we must maintain our languages because language, more than anything else, shapes who we are, just as it does for the crane. By maintaining our languages, we are sustaining the ultimate standard of health and endurance of the human species. | |
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Howard Luke: My Own Trail:In this book, Howard tells his story of early childhood experiences, the influence his mother had upon him, and people and events that shaped his adult life as well as his vision for a bright future. While this book is enjoyable reading for everyone, it is a valuable resource for people who consider the Tanana Valley their home. Through Howard Luke's eyes and words we see the land and the people who inhabit it in the context of a personal history that is in some ways unique, while in others, universal. He offers us an opportunity to gain a deeper sense of meaning of this place to the people for whom it is home, not by choice but by birthright. Howard Luke: My Own Trail comes with a foldout 18" x 24" map of the area between Fairbanks and Nenana that Howard calls home. It can be ordered from the Alaska Native Knowledge Network. Contact Dixie Dayo at 474-5086, fax 474-5208, email fndmd1@uaf.edu for information. | |
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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. | |
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