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 Contact information in earlier issues could be outdated.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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Macbeth—Through a Tlingit Lens by Ishmael C. Hope:Perseverance Theatre’s production of William Shakespeare’s Macbeth is preparing for a statewide tour of Alaska! Macbeth features an all-Alaska Native cast of 14 and is set in the context of Southeast Alaska’s Tlingit culture. In this uniquely Alaskan interpretation of Shakespeare’s great tragedy, audience members are transported into what Director Anita Maynard-Losh called an “alternate universe,” featuring striking contemporary Tlingit designs by set designer Robert H. Davis from Sitka and costume designer Nikki Morris from Juneau. Indeed, the play opens with Tlingit warriors stealthily gliding onstage in preparation for war as fog and red light steam out of the cracks of the clanhouse floor. This production, featuring Tlingit actor Jake Waid in the title role and Yup’ik actress Ekatrina Oleksa as his ambitious wife, packed houses in Juneau in January 2004, playing to over 2,200 attendees during its two week run. Special “InReach” performances were also held for 2,280 Juneau students. Perseverance Theatre is now making plans for a 2004 fall tour to Anchorage, Fairbanks and possibly to other communities such as Kotzebue, Sitka, Hoonah and Valdez. As Native artists, we feel a sense of community, and also a sense of urgency, to share knowledge that we refuse to let die out. Using Shakespeare’s classic tale to take a new look at Tlingit culture was an enlightening and celebratory experience and we are hungry for more. We know we must keep learning from our Elders and stay grounded within traditional knowledge. We realize we must develop an intricate network of artists, educators, community leaders, families and Elders to maintain our momentum and to manage the many projects and ideas currently building off this project. As Native artists, we feel a sense of community, and also a sense of urgency, to share knowledge that we refuse to let die out. . . It is our intention to train and work with Alaska Native writers, designers, carvers, storytellers, orators, actors and other artists. We plan to train Alaska Native actors during our summer CoreTraining theatre skill-building workshops. We are collaborating with Sealaska Heritage Institute to stage the Tlingit story, “A Woman Who Married a Bear”, for our young people’s Summer Theatre Arts Rendezvous (STAR). Also, we are planning for the fourth annual Beyond Heritage, a celebration of traditional and contemporary Alaskan culture. We hope to mount new stories and plays such as the Raven Cycle, an odyssey of interwoven Raven stories. We are dedicated to providing services to all ages and levels of education, and to all cultures Native and non-Native. Let’s keep it going! Gunal’cheesh! | |
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MAI KA PAE 'AINA O HAWAI'I, IA 'OUKOU A PAU, ALOHA KAKOU!:From the archipelago of Hawai'i, to all of you, greetings! Please join us for the 5th triennial World Indigenous Peoples' Conference on Education to be held in Hilo, Hawai'i from August 1-7, 1999. Na Po'e Hawai'i, the indigenous people of Hawai'i, invite you to participate in this unique assembly, dedicated to learning by traditional methods and stimulating discussions. Workshops and discussions are being planned around the Island of Hawai'i so you can meet our people and share in our rich history and perspective. E komo mai, come and be a part of this memorable event. Conference registration will be limited to 5000 delegates Contacts Phone: (808) 934-7722 Fax: (808) 969-7932 Web Address: http:// admin.hawcc.hawaii.edu/wipc E-Mail address: wipc@hawaii.edu Postal Address: P.O. Box 6159 Hilo, HI 96720-8923 Registration January 1-December 31, 1998 Presenter Proposals Due December 31, 1998 Late Registration January 1-April 30, 1999 No Registration After April 30, 1999 Check-in July 29-August 2, 1999 Pre-conference Workshop July 30-July 31, 1999 Conference Dates August 1-7, 1999 | |
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Making the Old Way Count by Wm. Clark Bartley:Prior to the invention of the Kaktovik Inupiaq numerals, the numbers of the Inupiaq language were falling into disuse and, except for the lower numbers, were being forgotten. The Inupiaq counting system had almost become a relic from the past even for the most fluent Inupiaq speakers. Consequently, there are Inupiaq speakers who have had only a rudimentary understanding of their own traditional number system. The Kaktovik Inupiaq numerals began as an ordinary math enrichment activity at Kaveolook Middle School on Barter Island, but because of the remarkable simplicity of the system, it has caught on as a way of expressing, in symbols, the numbers of the Inupiaq language. It has gained recognition not only on the North Slope and in Alaska generally, but it has also gained attention nationally as well as internationally. In early September of 1994 at Harold Kaveolook School, students were exploring base-2 numbers in their middle-school math class. Some students mentioned that Inupiaq, their Eskimo dialect, has a base-20 system. They then decided to try to write the Inupiaq numbers with regular Arabic numerals, but found there were not enough symbols to write the Inupiaq numbers. Upon creating ten extra symbols, the students found that the new symbols were difficult to learn and remember. They discussed the problem and tried different approaches. Finally they hit upon a system that was conceptually simple and reflected the Inupiaq oral counting system. After fine-tuning their new numeral symbols, the students then began to do simple addition and subtraction problems with them. To their amazement, they discovered that their numerals had a number of distinct advantages. It was easier to add and subtract with them than with Arabic numerals. Often the numerals almost gave the students the answer. The students enjoyed the challenge of converting decimal numbers into the base-20 Kaktovik Inupiaq numerals. As they tried to convert increasingly larger numbers, they found that conversion was easier using counters with place value. This idea was then extended into a form of a base-20 abacus. The students discussed the ideal structure of their abacus, got beads from the art teacher, experimented and finally built abacuses in the school shop. Since that time, they have found that because the base-20 Inupiaq abacus represents numbers in a similar way to their new numerals, it is easy to work with the abacus not only to convert, but also to add, subtract, multiply and even to divide. Their Inupiaq abacus has become an important component of math education using the Kaktovik Inupiaq numerals. Inupiaq mathematics, to the extent that it now exists as a scholastic discipline, was born as a twin, on the heels of the Kaktovik Inupiaq numerals. As the students began to perform mathematical operations with their numerals more and more, they discovered that the symbols were powerful enough to be manipulated as symbols. It is as though the symbol itself is a kind of graphic math manipulative. When the class began to experiment with division, they did it the same way they did when dividing decimal numbers. However, a few students noticed that part of the process can be simplified because of the visual nature of the numerals they invented. Soon they had figured out how to do long division almost as though it was short division. Quite frequently, as students work with the numerals they have discovered shortcuts in math that cannot be done so easily with the Arabic numerals. In the spring of 1995, the North Slope Borough Board of Education invited the students from Kaveolook School to fly to Barrow to present and explain their invention. Those who attended that presentation were impressed with the exciting educational possibilities opened up by this system. It is a system which is a direct reflection of the way one counts in Inupiaq. The underlying genius of the Inupiaq language has been crystallized in these numerals, making them useful for practical purposes. As the 1995-96 school year began in August, the ECE immersion class in Barrow and the Inupiaq language classes in Wainwright and Point Lay began introducing the numerals into the classrooms. Teachers in other grades at the elementary school, the middle school, and even the high school in Barrow began introducing the system to their students. Ilisagvik, the local college, began introducing the numerals and their use to students across the North Slope by adding Inupiaq mathematics into its curriculum and its catalog and compressed video classes. By this time, a great deal had been discovered about the practical potential of the Kaktovik Inupiaq numerals, and the students and their teacher had managed to collect a great deal of material about other Arctic and Native American counting systems. The numerals have also been used exclusively (to the exclusion of Arabic numerals) in an ECE immersion program in Barrow and a complete textbook is being developed in the Inupiaq language to teach math, using the numerals, in the first-grade immersion classes. | |
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Marshall Survival Skills Curriculum by Mike Stockburger:The main source of employment in this area is commercial fishing, with this and other occupations heavily supplemented by subsistence hunting and fishing activities. Keeping this in mind I tried to design a curriculum that was as hands-on and relevant as possible. Also at the heart of this design was a survey that asked parents and Elders questions about the type of education they would like their children to receive. Although many indicated they would like to see their children attend college; an equal number said they should learn skills that would help them survive wherever they chose to live. There was definitely a sense of disappointment among Elders that the school did not offer more courses that would prepare students for life in the village. We hope this curriculum will help fulfill these needs. The teaching of values is always one of the most important parts of a student's education. The goal we identified as most important to these particular students was to get them to feel good about themselves in a positive way. We felt the best way to do this was through a curriculum they would buy into and by emphasizing a number of important values. These were: * always respect yourself and others, * be a team player, * work hard and do your best, * be a productive member of your community and * respect the environment. Values, unlike some skills, cannot be taught in a lesson or two. What is required are countless reminders in the form of discussions, demonstrations, role models, expectations and acceptance on the part of the learner. Usually a particular value is best promoted by being reflected in the general attitude of those involved. The above five values were agreed upon by the students, school staff and community members of Marshall, a Yup'ik village on the Yukon River. Expectations during this class were that students, the teacher and any visitors would do their best to display these values at all times. The following is a description of the curriculum as presented to these students and their parents. Introduction This course of study is designed to offer students the skills needed for life in Marshall. This is a hands-on based curriculum in which we learn and practice the skills necessary for commercial and subsistence hunting and fishing in this area. Included are the communication skills necessary to interact with people and businesses in other parts of the world. Emphasis is placed on an atmosphere of cooperation and respect; everyone is expected to work together to produce a variety of products. We also concentrate on developing a good attitude about life and how to become a productive and responsible citizen of our community, our country and of the environment around us. Students taking this course meet with myself and other members of the community every day to learn skills in the following areas: * Commercial and Subsistence Fishing Methods * History of Commercial and Subsistence Fishing * Current Events of the Fishing Industry * Record Keeping and Taxes of Commercial Fishing * Fish and Meat Preservation * Boat Handling and Navigation * Boat Design and Construction * Welding * Outboard and Snowmachine Repair and Maintenance * History of Alaska * Language Arts and Reading * Math and Problem Solving * Fish and Animal Biology * Weather The fisheries portion of this course is based on the Lower Yukon School District fisheries and fisheries science curricula. The language arts, math, science and social studies portions have been designed to meet the district's objectives for each of these areas. The other vocational areas such as welding or wilderness survival, follow district or state-approved curricula as appropriate. Fisheries Activities 1. Fishing Students learn about the various methods of fishing used around Alaska. They hang, mend and use gill nets and fish traps. Preparation for work aboard a fishing vessel is emphasized. Topics of interest to the fishers of Alaska are explored including fish allocation, fish farming and hatcheries. 2. Biology Students investigate the biology of the five species of salmon and the freshwater fish found in this area. This includes the life cycles, anatomy, behavior and classification of these fish. 3. Equipment Students learn about various types of boats used in this area including hull design, construction methods and materials. They participate in the lofting, laying out and actual construction of an aluminum skiff. Propulsion methods are covered including outboard repair and maintenance. Electronics and electrical systems used in small boats are also studied. 4. Business Students learn the bookkeeping and tax records necessary for commercial fishing. Regulations covering commercial and subsistence activities are studied along with experience in filling out applications for the various loans and permits encountered in the fishing industry. 5. Fish Preservation and Preparation Students preserve the fish they have caught using a variety of methods including salting, drying, kippering, freezing, canning and pickling. They also prepare fish according to local recipes. 6. Fish Processing and Quality Students learn and practice proper techniques for handling and refrigeration of fish to ensure high quality. Commercial methods of processing fish are covered including the observation of an operational processing plant. 7. Navigation and Weather Basic navigation is covered including Maritime rules and Coast Guard regulations. Students learn to collect and analyze weather data. Language Arts Activities 1. Writing Project Students create and publish a collection of articles, pictures, drawings, short stories, poems, etc. illustrating the skills and knowledge acquired during this course (along the lines of Foxfire or Camai.) 2. Journal Students keep individual journals of daily activities and prepare a monthly report for the Marshall Advisory School Board. 3. Community Involvement Students start a biweekly community '"fisheries awareness" meeting. They meet with community members to discuss the state of the fishery in this area and to participate in promoting the Lower Yukon fish projects. Topics include: * Canadian Treaty Negotiations * False Pass Intercept Fisheries * Aquaculture * Value Added Product Development * Fish Marketing * Developing Fisheries for Other Species CDQ and IFQ Programs We also produce a newsletter to report on topic discussions and new developments. 4. Computer Skills Keyboarding word processing and desktop publishing skills are used to publish the various papers, articles, reports and newsletters required for this course. Students are also required to produce at least one multimedia project per semester to share their activities with the community. 5. Additional Reading In addition to the reading required for the above activities, students read and discuss at least two recreational reading books per month. Social Studies Activities 1. History of Alaska Students learn about the history of the state with an emphasis on the Alaska Native Lands Settlement Act, the formation of and responsibilities of the Native Corporations and the effects of these events on today's students. A class project involves the design and implementation of interactive web pages explaining this information for use at the elementary school level. 2. History of Commercial and Subsistence Fishing Students learn how fishing has evolved and how current policies and laws have come about. The controversy concerning subsistence hunting and fishing rights is explored in detail. 3. Geography of Alaska Students learn map reading and mapping skills. Maps of the village and river channels are produced. Students are expected to become familiar with all major geographic features of the state. Pen pal connections via regular and email are established with students in other towns in Alaska. 4. Current Events Topics Students become knowledgeable through readings, television programs and other media sources of current events especially those that relate to fishing. They are able to use the Internet as a resource for information for class projects. Students are expected to report to the class on one topic per quarter in a formal presentation before the class to help fulfill their public speaking credit. 5. Community Action Students are expected to design and carry out one project that provides the community with a service that is not being performed at this time. Examples are a village-wide recycling program, remodeling of the local teen center or addressing the problem of trash disposal in our village. Math Activities 1. Review of basic operations Students review addition, subtraction, multiplication and division and the rules and terminology of each. The Atari CCC program is used to reinforce skills in each of these areas. 2. Decals, Fractions and Percents Students use manipulatives and real life examples to learn computation in the four basic operations for each of these areas. They are expected to show fluency in conversions between these forms of expression. 3. Banking and Budgeting Students are paid for their time using simulated money. Their paychecks are based on the hours they work with increases for improved skills and attitudes according to the class pay schedule (see example this page). They are charged for room and board and fined for not following classroom rules. There are rewards such as movies, campouts, etc. that can be purchased with their savings. Students are responsible for applying for checking accounts, depositing money and balancing their checkbooks. Taxes are also computed for income and a school sales tax is levied on all purchases. 4. Consumer Skills Students learn to comparison shop and are expected to fill out orders for fishing equipment, sporting goods and groceries. They learn to read technical papers such as owners' and service manuals, assembly instructions and recipes. Students also learn to interpret charts and graphs. 5. Problem Solving Students learn to use the five-step problem solving plan and are expected to use this approach throughout the year. 6. Trip Planning Students are responsible for the planning of all trips including fuel and oil needed, menus, equipment costs and any other logistical problems. Fisheries Pay Schedule (Example) Deckhand Pay Step 1: $4.25 per hour Requirements This is an entry level position. If you were selected for this position, congratulations, you are now a deckhand! Able Bodied Seaman Pay Step 2: $6.00 per hour Requirements 1. Demonstrate the ability to tie ten basic knots and explain when to use each. 2. Know the names (common and scientific), the life cycles and identifying characteristics of each of the five Pacific salmon found in Alaska. 3. Demonstrate how to write a check and enter this information in a check register. 4. Read two articles on fishing related topics and describe these to the class. 5. Demonstrate how to cut and prepare fish for freezing (heading, gutting, filleting and glazing). Third Mate Pay Step 3: $7.50 per hour Requirements 1. Demonstrate how to hang and mend a salmon gill net. Show calculations for hanging ratio, distance and number of floats needed. 2. Demonstrate how to cut fish for smoking or drying and be able to describe how to preserve fish using each method. 3. Demonstrate how to read a topographical map and use a compass to follow a predetermined course. 4. Demonstrate how to calculate mileage and fuel needed for a boat trip from Marshall to Mt. Village round trip. 5. Write a letter requesting information from a company selling a product used in fishing or boating. | |
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Math in a Cultural Context: Lessons Learned from Yup’ik Eskimo Elders by Barbara Adams:The series currently includes two published modules and about 10 others in draft form. Going to Egg Island: Adventures in Grouping and Place Values uses a story of traveling to Egg Island, collecting eggs and sorting and distributing them to guide the mathematics of number sense around grouping and place value. The module is most appropriate for second grade but can be modified for both first and third grades. Building a Fish Rack: Investigations into Proof, Properties, Perimeter and Area follows the progress of building a fish rack to study various shapes and their properties through the methodology of mathematical proof. The curriculum project is supplemented by both a research and a professional development component. The research includes a quantitative and qualitative approach to identify improvements in test scores statistically while locating the teacher and student factors leading to those improvements through observations, interviews and video analysis. In a statistical study of over 2000 students, both modules have shown students’ improvement in their understanding of mathematics increased using the modules as compared to students using their standard curriculum at 95% or better significance levels. Qualitative research is ongoing at this stage. MCC The third Summer Math Institute is being held this summer at University of Alaska Fairbanks from July 19–31. The overarching theme of connecting community to math through culturally responsive teaching methods will focus on the concept of representation, showing the same idea in a variety of ways. The first two institutes focused on the major math topics of conjecture and proof and patterns. The Institute is open to teachers and their aides working in first through sixth grade and all expenses are paid. For more information about the project or if you are interested in attending the Summer Math Institute 2004 please contact Flor Banks, project manager, through email, fnfmb@uaf.edu, or by phone at (907) 474-6996. | |
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Math in Tlingit Art by Andy Hope:The course instructor is Dr. Claudette Engblom-Bradley, visiting UAA Professor. The Tlingit weaving instructors are Teri Rofkar and Marie Laws of Sitka and Janice Criswell of Juneau. Steve Henrikson of the Alaska State Museum staff in Juneau hosted a tour of the museum's Tlingit basket collection and presented a slide lecture on the history of Tlingit basket weaving to the class. Nora and Richard Dauenhauer are serving as language and culture consultants. Students will: * Explore the mathematics of Tlingit basketry, Chilkat blankets and Raven's Tail weaving; * Work with master basket weavers to learn weaving techniques and for first-hand experience with the patterns; * Use LOGO software (elementary level) or Geometer's Sketchpad software (secondary) to model and further explore the mathematics inherent in traditional basketry and weaving patterns; * Design lessons incorporating the mathematics in Tlingit art forms. This course is sponsored by the Alaska Rural Systemic Initiative/Teacher Leadership Development Project, Southeast Alaska Tribal College, the Southeast Alaska Native Educators Association, University of Alaska Southeast and the Southeast Alaska Indian Cultural Center, with funding provided by the Sitka Borough School District, Juneau School District, the Chatham School District and the National Science Foundation. Technical support is being provided by the UAS Professional Education Center. Students enrolled in the "Math in Tlingit Art" course stand in front of a display of Tlingit baskets.On the right is the course instructor Claudette Engblom-Bradley. | |
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Mokakit to Host Native Education Research Conference by Ray Barnhardt:Mokakit is a Native-directed association of educators and researchers concerned with issues in Native education, first formed at the University of British Columbia in 1983 to foster the involvement of Native and First Nations people in all aspects of education and research. An Alaska Chapter of Mokakit was formed in 1996 with Oscar Kawagley serving as the chair. It will serve as the host for the 1997 Mokakit Conference. This will be the first time the conference will be held outside of Canada and we're expecting a lot of Canadian First Nations educators to attend. The purpose of the Mokakit Conference is to provide an opportunity for people engaged in educational research 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. The Mokakit Conference will be held in conjunction with the annual Alaska Bilingual/Multicultural Education and Equity Conference (BMEEC) as co-hosts, with the last day of Mokakit overlapping with the BMEEC. The first two days of the Mokakit Conference will be organized into concurrent presentations and symposia to provide an opportunity for presenters to describe the work they are doing and identify issues of mutual concern. Anyone interested in contributing to the conference as a presenter is encouraged to submit a proposal to the address listed below. Special consideration will be given to research issues associated with the documentation of indigenous knowledge systems and the implications of indigenous knowledge, ways of knowing and world views of the way we do education. Research issues and symposia topics may include, but are not limited to the following: * Elders as the bearers of traditional knowledge and culture * Camp environments for cultural and spiritual learning * International Declaration of Indigenous People's Education Rights * Incorporation of traditional knowledge into educational practices * Indigenous and Western scientific traditions * Designing culturally appropriate curriculum * Indigenous leadership and resource development * Education for community and economic development and Native self-determination * Educational institutions as repositories and transmitters of culture * Revitalization of indigenous languages * Alternative approaches to standards for accreditation and qualifications * Governance, funding and management of indigenous institutions * Role of research in understanding cultural identity * Support services for Native and First Nations students * Indigenous teacher education programs and initiatives * Tribal colleges and indigenous higher education institutions * Culturally appropriate institutional environments and facilities In addition to the research presentations, various cultural events, displays and field trips will be available including an opportunity to visit Native education programs in the Anchorage area. All interested individuals, programs and institutions are invited to submit proposals for workshops, panels or speakers on any of the above topics, or others that may be appropriate for the theme of the conference. Sessions may be one and one-half or three hours in length. Proposals should include the title, length, names of presenters and a brief description of the topic. Workshop proposals should be submitted to the address below by December 15, 1996. Information For a registration packet and further information, contact Oscar Kawagley or Ray Barnhardt: Alaska Native Knowledge Network Harper Building University of Alaska P.O. Box 756730 Fairbanks, AK 99775 Phone: 907-474-5403 or 474-6431 Fax: 907-474-5451. E-mail: rfok@aurora.alaska.edu or ffrjb@aurora.alaska.edu. | |
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Moment of Zen by Charlene E. Chamberlain:by Charlene E. Chamberlain Student, Aniak High School I began my quest for the experience of Zen by standing on a snowy trail previously broken by Eddy Hoeldt. I first heard various noises around me. Zac, ahead of me, seemed to be climbing a tree. Branches were breaking "crack crack." Then his voice spurred out into many words, some undeterminable to my ears, but a definite sound came, "I think I broke my leg!" The noises around me began to cease. Vehicles on the road ahead of me were zooming by "vrrrooouuummmeee." There were three vehicles I've identified, three passing to left. A horn honked "beep" in the housing area. It got even quieter. I heard birds "chirp, chirp, chirp" to my left and my own breath leaving the place of my lungs forming fog in front of my face. Although to my right boys were making conversation in the forms of whispers, I couldn't identify the words that came out of their mouth, except the occasional raven sound attempts "quaw, quaw, quaw." In front of me there was a deafening sound that I'm sure hurt the poor little hairs in my cochlea. It was a plane taking off on the runway, "brrrrruuuuuuuaaaaaaaammmmm!" Whispers continued to my right. Richie, Eddy and Chris making more whispers and snapping limbs off of trees. Laughing came from ahead which I identified as Erica "ha-ha-ha-ha." Then there was silence once again. That was the end of my experience. I merely stood there. There was far too much commotion around me to experience anything close to Zen. | |
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Moose In Our Local Environment by Rita O'Brien:The first things we were asked to do was to choose two to four standards from the State of Alaska Science Content Standards (we chose more). We were also asked to choose a grade level-grades eight to ten was our choice. Standards were chosen from parts A, B and D of the Alaska Content Standards. Two standards, 14 and 15 were chosen from list A (Science Facts, Concepts, Principles and Theories). Here are the specifics for standard 14: 14A. understand the interdependence between living things and their environments, 14B. that the living environment consists of individuals, populations and communities, and 14C. that a small change in a portion of and environment may affect the entire environment (interdependence). Standard 15 reads: Use science to understand and describe the local environment (local knowledge). Then our group discussed what the student should know regarding possessing and understanding the skills of scientific inquiry, list B. Standards 1, 4 and 5 were chosen. Standard 1: Use the process of science; observing, classifying, measuring and interpreting data. Standard 4: Understand that personal integrity, skepticism, openness to new ideas, creativity, collaborative effort and logical reasoning are all aspects of scientific inquiry. Standard 5: Employ ethical standards including unbiased data collection and factual reporting of results. Next, the group chose standards that related to how students should apply scientific knowledge and skills to make reasoned decisions about the use of science and scientific innovations. These standards were taken from list D. Standard 1: Apply scientific knowledge and skills to understand issues and everyday events. Standard 2: Recommend solutions to everyday problems by applying scientific knowledge and skills. Standard 3: Participate in reasoned discussions of public policy related to scientific innovations and proposed technological solutions to problems. Secondly, clarification was needed on what students needed to know and apply with regards to the unit topic. For example, the goal for the first session or day: Students will learn about the moose environment/habitat near their village. The objective being that students will create a local map, 10 to 30 square miles, using Alaska maps from the United States Geological Survey (USGS). Also, students will use the vocabulary words: marsh, lakes, streams, bogs, etc. and will label their maps with the Native name for such locations. Thirdly, we brainstormed the activities, the best place to learn about the topic, who can teach the various aspects and the resources and materials needed. One related activity we discussed would be to make a simulated birch bark canoe out of paper stock and fake moose sinew. The school classroom with the local elders teaching, sharing stories and experiences centered around the activity with a couple of days camping was one of several settings we chose for this topic. Here is a list of some of our resources: local elders (elders, videos, books written by elders (see AKRSI website), topographic maps, books including Project Wild and Old Moose, Wildlife Curriculum Series Alaska Department of Fish & Game (ADF&G), professionals from ADF&G, ADF&G regulations and population statistics, AINE videos on moose tanning, local subsistence hunters, Moose Song video (by Archie Moses, Rasmuson Library), outfitters, guides, air taxi operators and attorneys. Finally, lesson plans were written that included goals, time allowance, objectives, resources, activities and the standards being met for each session or day for ten days. It was difficult to stay within our scope because we had so much information and ideas. We also learned a lot. How many of you know that moose have an extremely difficult time traveling or escaping predators when the snow is crusted in the spring and in the spring they also go to the south side of the hills where the snow is melting and not as deep. It was a great time brainstorming and exchanging our ideas with one another over a lot of great snacking. Our group would like to thank elders Catherine Attla and Effie Kokrine for their valuable input on their knowledge of moose, the State Department of Education for hosting this workshop, and Patty Bowen for sending the moose bone tools and Moose Song video that our group used. If you would like to try your hand at writing a unit but don't know how, we can send you a copy of the State Content Standards along with the unit design worksheet. Write A.I.N.E., PO Box 756720, Fairbanks AK 99775-6720, email: fnrco@uaf.edu or call us at (907) 474-6041. | |
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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. | |
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Multicultural Education: Partners in Learning - Yugtun Qaneryararput Arcaqertuq by Theresa Arevgaq John:Rural Alaska Native Adult Program, Alaska Pacific University Keynote address to the 27th Annual Bilingual Multicultural Conference, February 7, 2001 Waqaa! Greetings to the bilingual conference planning committee, Elders, educators, parents, students, administrators and community members. I am honored and humbled to be the keynote speaker for the 27th annual BMEEC 2001 conference theme, "Multicultural Education: Partners in Learning." There are several key points in regards to the Yup'ik heritage language and culture I feel are important to address today. I will use English as well as Yup'ik in my presentation. The key points that I would like to address are: Arguments 1. Who is responsible for the language maintenance? Is it the parents? Community? Educators? Elders? Self? 2. Should we be concerned about maintaining Yup'ik Language? Why? 3. Will bilingualism affect a child's formal education? How? 4. Do children with bilingualism have better educational outcomes? 5. Will we lose our Native cultural identity along with language loss? 6. Where are the Elders? 7. Should we support Yup'ik immersion programs? Theresa Arevgaq John instructing a class at the University of Alaska Fairbanks. Photo courtesy of Rural Student Services, UAF. Ethnic Identity Formation and It's Implications for Yup'ik Language Development. I am fortunate to have been raised in a remote Yup'ik-speaking community on Nelson Island. This was the era when formal education was just being implemented into the community. Elders, grandparents, parents and prominent community members were the main educators who taught youth and adults the indigenous traditions and customs-quliraat, qanruyuutet, alerquutet and inerqutet. Oral traditional education passed down creation, raven stories and cultural values. Many Elders and community members truly believed and still believe in our creator, Ellam Yua. We are taught that Ellam Yua granted us our indigenous language, culture, history and spiritual world for us to keep and maintain. The ancestors' innovative and effective traditional teaching methods are integrated and effective multicultural education materials. The Yup'ik pledge is recited in some Kuskokwim Delta villages like Toksook Bay. When I attended Calista Elder's Conference last November, I had an opportunity to visit the school and participate at the school assembly. There I requested the students to recite the pledge which I've attempted to translate. Wangkuta yupigni qanruyutet aturluki anglituukut. Ilakuyulluta, ukvertarluta, pingnatuuluta. We, the Yup'ik people, grow up following the traditional values and principles. We live in harmony, we have faith and also strive for prosperity. Nallunrilamta yuuyaramteni piciryarangqerngamta nutemllamtenek. This is because we have wisdom and knowledge of our traditional lifestyle. Qigcikiyaram aturtai taringumaut ellam iluanelnguut elpengqellrit nunuliutengqellrit-llu. Those who hold and respect the traditional knowledge and laws of our spiritual worldview know that they will be rewarded for their proper behavior. Qanruyutem aturtai umyuartuluteng, elluatuuluteng, nuuqitevkenateng yuuluaqerciqut. Those who follow the traditional values, laws and principles will become wise, knowledgeable and live to be prosperous and wealthy. I specifically wanted to share this with you because it's written in Yup'ik. The words in this pledge remind me of late Elders like Billy Lincoln, Sr. and my grandmother, Al'aq (respected leaders) who spent endless hours teaching us kids using these exact words. The important messages reflect cultural integrity, accountability, self-determination and encourage a foundation for youths' achievement. At this time I would like to take a moment to recognize and thank the Yup'ik associate professor Cecilia Martz, former Kuskokwim Campus faculty member, who developed the Y/Cuuyaraq poster containing these words. Our students will learn and live as the key holders of our Elders words. With fluent indigenous languages, youth can have strong cultural and traditional knowledge, spirituality, communication skills and self-esteem. It is also evident as time goes on that it will only become more difficult for youth to maintain their first language. The English language world surrounds us and is slowly eroding our languages away, which is our power base with each generation. The lack of indigenous language brings suffering for youth and adults. For example, language barriers make it difficult for new generations to learn about traditional family ties and clans, ancient stories and songs, leadership skills, ceremonials, hunting and gathering skills and traditional laws. We have learned from the research presented by the Alaska Native Language Center at the University of Alaska Fairbanks regarding language loss among our Native groups. In some cases, like the Eyak and a few others, the only speakers are dying off. We must make an effort to ensure that the remaining indigenous languages are enhanced and taught to all ages. Our language and cultures are greatly affected and impacted by the daily use of English. On the other hand, we have community members who cannot speak their language yet have an understanding and sense of their culture. I would like to share with you two heartbreaking encounters I had with two elderly women who expressed their pain and sorrow with me. Both events happened in Bethel around the mid-l980s. The first person was an Elder woman in her sixties from a coastal village, waiting for a flight at the airport. While we waited, sitting on benches across from each other, a young lady came to her and asked her a question in English and grandmother responded back in broken English. Her voice was quivering when she told me that she could not communicate effectively with her own grandchild that she was raising. She was unable to teach her and other children the Yup'ik traditions and values because they did not have a common nor efficient communication tool. The grandmother looked very sad at that moment, which made me feel sorry for her. She was sad to see the passing of her heritage language, including her culture, as the students used only English at school and watch television after school. There is an argument that we face daily regarding language use responsibility. Who is responsible for resolving situations like this? Are we as parents and families responsible or are the schools? I think we are all responsible-as parents, relatives, community members and educational employees-we must not let this continue. The second Elder shared a similar situation with me. In her case, the teacher advised her to speak to her children in English because that would benefit their education. About twelve years later, another teacher approached her and said, "Why didn't you teach your children Yup'ik? At this point, she felt confused by two educators approaching her with opposing advice. She admitted it was too late now for children to learn Yup'ik who are older and will have a hard time learning the new language. She sat silently and cried. This is a national controversial issue with schools, governments and leaders who all struggle to deal with the question of if/how we should include indigenous languages in our schools. Like our ancestors, let us unite and make a commitment to incorporate indigenous languages into all aspects of our villages so we can have societies with common languages. These two women were willing to share their painful family crisis for a reason. They are not alone in this situation, many of our people are going through the same crisis. We cannot continue to hurt the hearts of our Elders, the holders of our cultural wisdom and knowledge. They are the backbone of our families and deserve the utmost respect. As Native speakers who are also educators and administrators, we can enhance language use in schools and at home and provide efficient communication tools for the students without endangering their scholastic achievement. To encourage Native heritage language development, the parents, school board members, educators and prominent leaders all need to get involved in planning the annual academic curriculum. We must become proactive members by joining local and district school boards that guide and work with school administrators. We can and must identify quality Native educators and administrators with expertise and proficiency in Native languages and let them control the schools. Native educators should promote and provide local knowledge, wisdom and innovation through developing a dynamic curriculum. These steps will provide positive consequences for our Yup'ik heritage language. We have our own Native immersion programs in place, like the ones in Bethel and Kotzebue, that develop and implement community-based, culturally-relevant curriculum. They have dedicated Native educators, staff and teacher aides who work diligently to ensure indigenous education through first languages. When I visited the immersion school in Kotzebue, I was impressed with little kids speaking Iñupiaq only. Shortly after I arrived, their teacher informed me that I could not speak English beyond the entrance area. I spoke to them in Yup'ik because my Iñupiaq language is limited. Disciplinary rules like these will enforce indigenous language use. Naluk, my niece, has gone through the Yup'ik Immersion Program in Bethel since it was implemented a few years ago. She is now in the fifth grade, with fluent Yup'ik speech and grammar. Her mother, Agatha John-Shields, has been an influential educator and proactive parent of the program. Thank you for your persistence, Gus, in teaching all your children and other's Yup'ik at home and school. There is fear that some parents feel in giving their children an opportunity to learn the indigenous language. I was shocked and horrified that some Yup'ik parents in Bethel were resistant to enrolling their children into the immersion program. They believe their children will have a hard time adjusting to a standard English classroom after Yup'ik immersion classes. They simply don't see the need and are eager to have their kids become like everybody else. Today my sister's children can communicate with their grandparents in their first language. This proves that indigenous languages can be taught at home and school. It takes dedication, determination and persistence to make this happen. These students are the future leaders of our languages. I applaud the efforts of all immersion teachers who provide essential lifelong cultural foundations for youth and serve as role models for students and educators. I used these two examples of what I consider to be an ideal and effective immersion program with a community-based curriculum. There are challenges from opposing parents, school board and community members who feel that Native education is not essential to our youth. Please don't let them stop you from doing your job. Through programs like these, our descendents will learn and live Native ways of knowing without endangering their future success in an integrated society. The Impact of Yup'ik Language Programs on Student Attitudes The Yup'ik language programs influence student attitudes in ways that make them feel proud of their heritage language and culture and will have a long-lasting positive impact on their attitudes. Harold Napoleon, in his book Yuuyararq, states "Many villages have expressed interest in reviving cultural heritage activities and Native language use in their schools, because it has become evident that practicing one's cultural heritage and speaking one's heritage language promotes self-esteem in young people." The Alaska Standards for Culturally Responsive Schools says "Culturally-knowledgeable students are well grounded in the cultural heritage and traditions of their community." One of the objectives of this standard states, "Students will be able to reflect through their own actions the critical role that the local heritage language plays in fostering a sense of who they are and how they understand the world around them." When the youth learn to speak their heritage language fluently, they will be able to hear and learn many of our traditional qanruyutet and alerqutet that will give them guidance for healthy and prosperous lifestyles. Knowing one's language is interlinked with learning one's culture. When I was doing my student teaching at Bethel High School in the early eighties, I had an opportunity to form a cultural club that met weekly. I formed this club because I had heard that there was a problem with cultural diversity in school. The Native students were criticized for speaking Yup'ik or for wearing Native clothing. The goal of the cultural group was to develop and encourage cultural identity among students through traditional activities. They learned the history and meanings of traditional Yup'ik songs. During our sessions they viewed videos of dancers, learned about masks, mukluks, qaspeqs and headdresses. After a few gatherings, students began to show up in their qaspeqs and mukluks and were no longer ashamed of themselves. The parents of my students approached me in local stores and asked what I was doing to their kids. They informed me that their childrens' attitudes improved at home and they were anxious to attend school. We, as educators, can inspire our youth to become proud owners of their language and traditions. My late grandmother, Anna Kungurkak, like many Elders, was my best educator allowing me to benefit by maintaining the advanced first language that belongs to our people. Elders in her generation who were raised through oral history have a solid personal and educational foundation. She once said "Ilaten kenkekuvki elitnaurciqaten": "If you love your family and community members, you will educate them." The true meaning of love is to make time to educate the young future leaders using the integrated teaching methods of our Native ways of knowing. Our ancestors also teach us the importance of knowing who we are and that we should know our cultural values. The Yup'ik term aciriyaraq, refers to acquiring a Native name. It is an honor and comes with responsibilities. Through the naming system, we keep our ancestral spirits alive and we must carry that name with respect. The Elders stress traditional values like naklekiyaraq-caring for others, kenkiyaraq-love for all, and ilangqersarag-having friends and associates. These are integral parts of our societies that we must revere and nurture. In reference to our traditional spirituality, we must revisit our traditional ceremonies and rituals that meant so much to our ancestors. Yuraryarat, the various dance ceremonials including kevgiq, ineqsukiyaraq, kelgiq, kegginaquryaraq and nangerciciyaraq are diverse forms of prayer. The angalkuut (shamans), both men and women, played very important roles in these communities. The angalkuut are gifted with powers to heal, interact with animal spirits and serve as composers and choreographers. I am not promoting shamanism-I'm just informing you about the past. Elders inform us that our Native spirituality was forced aside or put under the table when newcomers arrived, with the expectation that ancestral powers will revive again when the time is right. I feel that the time is right now to empower ourselves to bring back our traditional forms of prayer through multicultural education. In the southwestern region of Alaska, young people are bringing back the drums and forming school dance groups. With formations of local dance groups, we are bringing back language and Native spirituality. This is possible with Native educators who organize and teach with the help of local Elders. I recommend books like Cauyarnariuq and Agayuliyararput for teachers to use that describe various ancient ceremonies told and described by the Elders. In the past, I had several opportunities to work with and learn from respected Elders who live in various parts of our state. First, the Bilingual and Cultural Institutes in Bethel brought in Elders to assist Native educators for four intensive weeks. They collected materials and developed community-based resources for K-12 books. The Elders-in-Residence program at UAF allowed me to work and teach with Elders from all over the state as well. These Elders taught college students for five intensive weeks. The students recorded, cataloged and archived videos and audiotapes at the local library. I would recommend all educators to utilize these resources of Elders sharing their biographies and life stories as cultural teaching tools. I would like to take this time to recognize some of these Elders who took time to provide invaluable knowledge and wisdom in the past: Frank Andrew, Chief Paul John, Susie and Mike Angaiak, Teddy and Maryann Sundown of Southwestern; Austin Hammond of Southeast; Catherine Attla, Chief Peter John and Moses Johnson of the Interior; Mary Bourtokofsky of the Aleutians; and Jimmie Toolie and his wife and Mr. and Mrs. Issac Akootchook of the North. I salute all the Native Elders who have contributed to the education of our Alaska schools. Without them we would not have quality resources for our cultural curriculum. They are truly our Native professors. Strategies to Strengthen Communities and Families The following are strategies I feel will assist in strengthening our communities and families for our children's education. For parents, the caretakers and first educators, please make time to teach your heritage language at home. Start with simple words like kenkamken-I love you. If you don't know the language, learn it with your children. Use note pads to write down Native words and post them all over the house. For example, post them in living rooms and kitchen areas and use them as visual reminders. Make time to talk with your children. It is best to teach them early in the morning when their minds are fresh, and repeat them again later that evening. I would suggest a few words at a time so they don't get confused. For communities, make a conscious effort to use the indigenous language daily. We need to become proactive and encourage members to become fluent speakers. I encourage you to invite Elders to use their first language to address the public in schools, churches, local events or on radio and television. Build a team of local education and community organizations to collaborate in efforts to incorporate and implement the use of indigenous language in social functions. Academic institutions and administrators should become friends and supporters of immersion schools as well as bilingual and cultural education centers. Incorporate and implement culturally-relevant orientations for school board members, administrators, staff and educators on local language, history, culture and seasonal lifestyles. It is essential for all academic employees to understand and incorporate traditional ways of living. Partner with local Elders, prominent community members and agencies to assist in developing community-based academic curriculum. Utilize the Guidelines for Strengthening Indigenous Languages in conjunction with the Alaska Standards for Culturally Responsive Schools. Encourage and sponsor bilingual educators to get certified and hire them. This will have a positive impact on our student retention rate. Tamalkurpeci cingamci maryagcisqelluci yugtun qaneryararput nutemllarput-llu ciumurucesqellukek elitnauruteklukek-llu. I just summoned you to fight to keep our indigenous languages and cultures alive. It's going to be an uphill battle. Let's stand up together as one team to enhance multicultural education. Tuaingunrituq Quyana. | |
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My Sitsu (Grandmother) by Judith F. Evans:The people-what does that mean in today's world? I want to write my memories and beliefs as I feel with an Athabascan heart-young, strong and proud. At times I really wish I could go back to that house by the creek that gently flows by and whispers secrets that no one can understand but the woman that lived in the house-my grandmother, Kitty Evans. I write these words to share my memories and give as a gift to the youth and my brothers Paul Jr. and Robert Evans. I want people to know how great my grandmother was and will always be. Someday I wonder when we ourselves will be looking through books to find our identity that was lost as we said our good-byes to our passing elders and buried their knowledge and tradition with them. I weep for each one and everything that they were and represent to me as a young Athabascan woman struggling to find my place in this modern world. I remember the times I spent back at my Grammy's house as a child, from the feel of her skin to the strength of her hands, the way she gently scolded, burnt bacon, her closets cluttered with everything from plastic bags to bolts of cloth (which my sister and I explored in child-like wonder), to the time she called me, Bee Sne E whoa which means "we tell her but she never listens." My name from grandmother-it means more to me than I can express in words. Just feel what I feel and maybe you will get a glimpse of where I come from. My grandmother never let me down; her heart never quit giving and still gives even though she is in another place. I feel it everyday; I see it in some of the things I do. I feel her love as I walk outside and look around and see the Yukon River and the land that shaped and put forth the necessities for my grandmother to forge her life as an Athabascan elder. As I am older, when I think back and I see my grandmother's eyes staring at me, I see in those eyes all the knowledge that I wish I could have known. If only, if only, if only . . . but that does not take away the regret I have in my heart. If only I would have learned or listened a little harder, been more attentive and put away all those modern ideals that engrossed my mind at the time and reached for what was in front of me all along. No money, no college, no one can bring her or what she had to teach me back or change my regret. But what I do have are the memories that I am blessed with and I carry them with me everywhere I go. Appreciate and utilize the time you have with your elders. If only I would have learned or listened a little harder, been more attentive and put away all those modern ideals that engrossed my mind at the time and reached for what was in front of me all along . . . | |
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