A newsletter of the Alaska Rural Systemic
Alaska Federation of Natives / University
of Alaska / National Science Foundation
Volume 5, Issue 3, Summer 2000
In This Issue:
Report on Native Education Summit
What Is This Thing Called "Love"?
Summer Institute for Educators
I am Salmon Action Plans
Kodiak Alutiiq Cultural Values
Traditional Methods of Healing & Medicines
for Science Fair Projects
Calista Culture Camps
ANKN Cultural Atlases
Village Science: Risk
Alaska RSI Regional Contacts
Report On Native Education Summit
by Frank Hill, Angayuqaq Oscar Kawagley, Ray Barnhardt,
Andy Hope and Merritt Helfferich
On March 1-3, 2000, over 50 leaders in Native education
from across the state gathered in Juneau for a Native Education
Summit sponsored by the Alaska Rural Systemic Initiative in cooperation
with the Alaska Department of Education and Early Development and
the Alaska Federation of Natives. A dedicated group of Elders,
Native educators and others actively involved in Native education
initiatives associated with the Alaska RSI spent three days reviewing
current issues impacting schools in Alaska.
Given the many new state mandates, school reform
initiatives and on-going challenges that school districts are grappling
with as we enter a new millennium, it seemed an opportune time
to step back and reflect on where we are and where we want to go
with Native education. The focus of the summit was to take a look
at how education programs and services can best be positioned to
address the long-term needs of Native communities in this time
of limited resources. We were particularly interested in examining
ways in which the Alaska Department of Education, the University
of Alaska and rural communities and school districts can work more
closely together in the provision of basic education services,
as well as in staff development, curriculum enhancement, collaborative
research and technical assistance. Reports and discussions focused
on the following current statewide programs and initiatives:.
Alaska Quality Schools Initiative/Legislative
Alaska Native Student Learning Action Plan-Bernice
Alaska Federation of Natives Education Initiatives-Frank
Alaska Standards for Culturally-Responsive Schools
- Ray Barnhardt.
Alaska Onward to Excellence Case Studies-Ray
Barnhardt and Oscar Kawagley.
Rural Educator Preparation Partnership (REPP)-John
Native Administrators for Rural Alaska-Frank
Hill and NARA graduates.
Consortium for Alaska Native Higher Education-Merritt
APU/RANA Native Teacher Education Program-Christina
Citizens for the Educational Advancement of Alaska's
In addition to the above presentations, there were
reports on many exciting regional curriculum development and language
revitalization initiatives from around the state. Following status
reports on the various initiatives, the participants turned their
attention to developing draft "action plans" around three focal
areas. Following is a summary of the recommendations put forward
for follow-up actions in each of the focal areas.
Group 1: Develop an Alaska Native Education Action
Plan for 2000
This group reviewed the issues that were raised in
the summit (as well as the 1999 Leadership Retreat recommendations)
and developed a preliminary outline of where we would like to be
with Native education in Alaska by the year 2010 and the steps
that will be taken to get us there. Recommendations of this group
Local cultural values shall be the preamble to
all curriculum documents and instructional programs.
Community members and culture bearers must greet
and welcome new teaching staff and share local values and traditions.
School districts must support Native educators
to participate in the Bilingual and Multicultural Education
Equity Conference (BMEEC) and the Native Educators' Conference
Native educators should join their regional Native
Native corporations should support actions/activities
and development of their regional Native educators' associations.
Encourage local school boards and administrators
to anticipate worse-case scenarios with regards to the state
exam. A local plan must be established.
All secondary subject areas must focus on mastery
of academic English.
Develop alternatives (beyond remedial) to enhance
Develop peer tutors to work with students who
do not pass the test.
Develop local consortia to address FAS/FAE student
Develop alternate assessment techniques that
address the same skills but in culturally appropriate ways.
Align all formal schooling from early childhood:
preschool through high school.
Connect advocacy groups of language immersion
with Native educators' associations.
Provide information to local parent advisory
groups regarding ways to teach and fund indigenous languages
and academic English.
Set up a network for immersion schools for everyone.
Incorporate local culture and heritage throughout
the curriculum, interwoven with existing subjects.
Incorporate Alaska Standards for Culturally-Responsive
Schools into all district curriculum review processes. Hold
districts accountable for this integration.
Incorporate the social and spiritual meaning
of arts as well as the practical applications.
Support the corrected version of the teacher
certification process being proposed to legislators.
Recognize aides with certification, increased
pay and professional development opportunities.
Incorporate environmental studies as they relate
to the use of technology.
Utilize AKRSI's Preparing Culturally-Responsive
Teachers for Alaska's Schools as a part of the state-mandated
standards for educators (incorporate it into the evaluation
Take steps to increase the hire of certified
Educate the community at large: What is meant
by local control?.
Provide local advisory school boards control
over the hire of new teachers in their community.
Revise local teacher hiring practices to include
Promote cadet teaching programs.
Group 2: Develop an Action Plan for Native Teacher
This group was convened to address issues associated
with the preparation of Native teachers for schools in Alaska and
to develop a statewide action plan for a coordinated effort to
double the number of Native educators by 2005. Recommendations
of this group included:.
Teacher preparation "internships" should be completed
through a performance assessment process based on the cultural
standards for teachers and the Guidelines for Preparing Culturally-Responsive
Teachers for Alaska's Schools so that a candidate can demonstrate
their proficiency at any time that they have acquired the necessary
knowledge and skills to do so (including during, or even before,
their undergraduate studies.)
The director of the Rural Educator Preparation
Partnership should convene representatives of the Native educator
associations by audioconference on a monthly basis to provide
guidance on all Native teacher education issues.
Provide incentives for school districts to implement
cultural orientation programs for new teachers as part of their
annual inservice plan submitted to EED. The orientation program
should include an extended camp experience and an "Adopt-a-Teacher" program.
Make available a "cross-cultural specialist" endorsement
for teachers built around the criteria outlined in the Alaska
Standards for Culturally-Responsive Schools and the Guidelines
for Preparing Culturally-Responsive Teachers.
The UA system should develop a unified approach
for the delivery of performance-based elementary and secondary
teacher preparation programs and degrees to rural Alaska, with
a particular focus on the professional development of the 700-plus
teacher aides in rural schools.
All teacher preparation programs should fully
incorporate the Guidelines for Preparing Culturally-Responsive
Teachers for Alaska's Schools and prepare teachers who are
equipped to implement the Alaska Standards for Culturally-Responsive
The Guidelines for Preparing Culturally-Responsive
Teachers for Alaska's Schools and the cultural standards for
educators should serve as the basis for the review and approval
of courses to be used to meet the state multicultural education
and Alaska studies requirements.
The state school designator criteria should include
an assessment of the extent to which the ethnic composition
of a schools' professional staff is proportional to the ethnic
composition of the students being served and if they are disproportional,
the school improvement plan should indicate how such a balance
will be achieved.
The Alaska Native Knowledge Network will prepare
an online database listing all qualified Native teacher and
administrator candidates as identified by the respective Native
School district career ladder programs should
be established to provide incentives and support for aides
and associate teachers who are aspiring to be licensed teachers.
The AFN Goals 2000 funding should be used to provide additional
incentives to the districts.
Provide an option for school districts to employ
teacher interns to serve as classroom teachers during their
internship year under the supervision of a mentor teacher.
All Native organizations, including tribal councils
and Native educator associations, should provide assistance
and a supportive environment for qualified Native educators
School boards and districts should take a proactive
posture toward local hire of teachers, including financial
incentives and providing an induction program for those new
The University of Alaska should reinstate experienced
rural faculty at all of the rural campuses to provide student
support, instruction and supervision for REPP and all other
rural teacher education candidates.
Native corporations should take a proactive role
in recruitment and financial support for Native teacher education
Insure strong Native representation on all professional
faculty associated with teacher and administrator preparation
programs in Alaska.
Assist schools designated as low-performing in
the development of school improvement plans consistent with
the Alaska Standards for Culturally-Responsive Schools.
Establish a regular extended PRAXIS Institute
to help prepare students for the PRAXIS I exam.
Foster close collaboration between all public
and private institutions involved in preparing teachers and
administrators for Alaska schools.
Secure financial support and recognition for
the regional Native Educator Associations.
Enlist the support of school counselors, NEA-Alaska
and Native educator associations to implement "Future Teacher
Clubs" in all schools in Alaska.
Group 3: Develop an Action Plan for Strengthening
the Role of Tribal Colleges/CANHE
This group reviewed the current status of the regional
tribal college initiatives and outlined ways to strengthen the
role of the Consortium for Alaska Native Higher Education (CANHE)
in bringing Alaska Native educational expertise to bear on the
issues identified at the summit. Recommendations of this group
Make a presentation on tribal colleges to the
University of Alaska Board of Regents advocating the benefits
of the Ilisagvik/University of Alaska Fairbanks memorandum
of agreement. Utilize the material in the Native educator's
presentation showing the lack of duplication of effort between
UA and tribal colleges and demonstrating benefits by use of
data showing the success of Natives in tribal colleges.
Call on the University of Alaska, Alaska Pacific
University and Sheldon Jackson College to adopt a policy supporting
the development of tribal colleges in Alaska and offering provisions
of assistance to the new colleges.
Call on the Alaska Intertribal Council (AITC),
Alaska Federation of Natives, Alaska Native Health Board, the
tribes, Alaska Native Brotherhood/Alaska Native Sisterhood
(ANB/ANS) and other Native organizations to support the development
of tribal colleges and urge them to express that support to
the Alaska congressional delegation.
Seek passage of amendments to the Tribally-Controlled
Community College and University Assistance Act which designate
Alaska as a special case.
Tribal college trustees and staff should meet
with tribal councils and call on clan leaders to participate
in such presentations to enlist the councils in college planning.
CANHE should, with the help of the Alaska Native
Knowledge Network, publish a brochure on tribal colleges outlining
CANHE goals and tasks.
CANHE should consider a tribally-established
college accreditation process.
Call on Native educators associations, REPP and
CANHE member institutions to develop a collaborative teacher
training program that incorporates the cultural standards and
Guidelines for Preparing Culturally-Responsive Teachers for
Alaska's Schools and the Guidelines for Respecting Cultural
Develop transition programs to minimize the barriers
between high school and college.
Develop a logo for CANHE (perhaps featuring an
iceberg or sealskin.)
Create and implement an inter-regional Elders
Identify and tap the human resources and funding
to facilitate tribal college development.
Develop and maintain a body of data on Alaska
Native higher education enrollment, dropout and graduation.
Organize regional Native education meetings to
implement the Alaska Native Education Summit recommendations.
The above recommendations can serve as the basis
for developing more detailed action plans in each of the three
focal areas listed. We wish to express appreciation to all the
participants in the Native Education Summit for contributing their
valuable time and insights to this effort. We invite everyone with
an interest in these issues to offer ideas and suggestions for
how the action plans can be further strengthened so that we can
move into the millennium with a bright future for education in
What Is This Thing Called "Love"?
by Angayuqaq Oscar Kawagley
Many books and articles have been written on the
subject of love, however, I would like to attempt to explain it
from the viewpoint of one Yupiaq, myself. Ellam Yua (Spirit of
the Universe, God) is the giver of love, the light of intelligence
and understanding. Love allows one to do almost anything for something
held dear in the heart. It is a powerful emotion which is unconditional.
Based on this, I can say that love is a sense of belonging and
being in touch with something that is good and beautiful, thus
deserving care and harmony.
It then behooves Alaska Native people to instill
this sense of love in education, in cultural camps and in everyday
life. We want our students to be connected to order, to the patterns
and symmetries of this universe. We want them to be able to see
the good and the beautiful in their own place. This bonding with
place will allow the Native people to do things that will not harm
that place, to do things to rebuild, reclaim, regenerate and rehabilitate
that place where necessary. They, in essence, will be thinking
in terms of the happiness and satisfaction of the Seventh Generation.
When some of these Native people become scientists and technologists,
they will do things that make them happy as they are immersed in
the beauty of the place in which they live. This love of place
is sometimes lacking in modern scientists and technologists who
are often trained to operate without a heart, such as the Tinman
in the The Wizard of Oz. Too often scientists and technologists
are expected to use only the brain without giving due consideration
to the heart. We, as Alaska Native people, must learn to love oneself,
love one another (kenkuraulluta), and above all relearn to love
"Observing Locally, Connecting Globally"
Summer Institute for Educators July 31-Aug 11, 2000
Observing Locally, Connecting Globally is a longterm
NSF-funded science education project based at the University of
Alaska Fairbanks. We invite you to participate in our first institute
to be held at UAF July 31 to August 11. Participants will receive
training in GLOBE (Global Learning and Observations to Benefit
the Environment), current best practices in science education and
the integration of local and traditional knowledge into environmental
The goal of this program is to support and enhance
global change research generated by grades 5-12 doing local investigations
in classrooms across Alaska. It will be supported by the integration
of Native and locally-relevant knowledge and community and university
scientists. Anyone working with grades 5-12 is welcome. We are
encouraging teams of educators from rural Alaska and those working
with a large number of Native students.
$75 (subsidized by the National
Science Foundation) Travel assistance and per diem available
on an application basis
3 credits, NRM 595 or ED 595
Dr. Elena Sparrow, Dr. Leslie
Gordon, Sidney Stephens.
Fill out the application and return by May 1, 2000
(It can be found at http://ankn.uaf.edu/olcg.) Please return
University of Alaska Fairbanks
303 O'Neill Building
PO Box 757200
Fairbanks, AK 99775-7200
(907) 474-7699 FAX
Southeast Region: I am Salmon Action Plans
by Xaastanch Andy Hope
The I am Salmon staff development workshop held in
Juneau, March 17-18 was a success. The teams produced action plans
for the time period, March 17-August 31. These action plans will
be refined and adjusted over the next several months.
Participants were Angie Lunda and Dianna Saiz with
Floyd Dryden Middle School; Phil Miscovich, Sally Kookesh and Colby
Root with Angoon School; Lianna Young, Nancy Douglas, Peggy Cowan
and Henry Hopkins with the Juneau School District; Arnold Booth
and Marie Olson from the Southeast Alaska Native Rural Education
Consortium (SEANREC) Elders Council; Nora Dauenhauer and Richard
Dauenhauer with Tlingit Readers; Michael Travis, an independent
contractor and Andy Hope, Southeast regional coordinator, AKRSI.
Angoon Action Plan
The Angoon team will:
Arrange a three-day technology staff development
workshop in Angoon, with Henry Hopkins of the Juneau School
District as facilitator. Chatham School District will fund
Henry's travel from AKRSI MOA funds. This workshop should take
place before early May. The workshop should include presentations
on the Native plant multimedia project and website development
training. The Angoon team will invite Lydia George (SEANREC
Elders Council), Jimmy George, Mary Jean Duncan and Shgen George
to participate, as well as any other interested teachers and
the Chatham District technology coordinator.
Participate in a staff development academy on
the cultural standards. This academy is tentatively scheduled
for August 21-22 in Juneau and will be sponsored by the Juneau
School District. Credit for this academy should be jointly
provided by the Southeast Alaska Tribal College and Alaska
Participate in the Rural Education Academy in
Fairbanks, June 2-3, 2000. Andy Hope and Henry Hopkins will
coordinate a presentation on the I am Salmon project.
Participate in I am Salmon presentations in Seattle
in July in conjunction with the World Music and Dance Festival.
Coordinate with the Angoon Culture Camp in planning
summer educational opportunities.
Coordinate with the Juneau School District to
ensure that teachers from Angoon participate in the Tlingit
Language Adult Immersion Camp scheduled for Klukwan in July.
The Angoon School has a Japanese intern this
spring. The Angoon team will request the intern's assistance
in establishing communications with the I am Salmon teams in
Juneau Action Plan
Angie Lunda will:
Coordinate production of 3-D topographic maps
of the Juneau area.
Utilize resources such as the Haa Áanee
book to document Native place names and traditional land uses
in the Juneau area.
Organize field trips to streams in the vicinity
of Floyd Dryden School in the Mendenhall Valley as part of
her stream ecology unit this spring. Students will participate
in water quality testing, fish camp lessons and write comparison/contrast
Work with the Juneau School District Tlingit
Language Seminar group to integrate Tlingit words and phrases
into the stream ecology unit.
Dianna Saiz will:
Develop a language arts production, a shadow
theater performance that will utilize Tlingit language. She
will consult with playwright-producer David Hunsaker on shadow
theatre production techniques.
Utilize the partnership salmon story to produce
a salmon poetry anthology.
Nancy Douglas and Lianna Young will assist Angie
in integrating fish camp curriculum into Angie's classroom. Angie
Lunda/Dianna Saiz/Lianna Young will develop a quilt project in
which students produce and exchange salmon quilt squares.
Michael Travis and Henry Hopkins will develop an
I am Salmon Southeast Alaska website. How about using the term
Raven Creator Bioregion instead of Southeast Alaska? Or will that
be perceived as an act of secession? The website will be housed
in the UAS server at the Auke Lake Campus in Juneau.
Nora Dauenhauer will draft a proposal to transcribe
and translate Tlingit language tape recordings of the late Forrest
DeWitt, Sr., a member of the Aak'w Kwáan, (traditional tribe
of the Juneau area) L'éeneidi (Raven moiety) clan.
Micheal Travis will develop an electronic version
of the Tlingit Math Book.
Andy Hope will arrange for a short-term contract
with Jimmy George, Jr. for technical support for the I am Salmon
teams for developing Tlingit language software.
It is recommended that each team purchase a high
quality digital camera for use in producing multimedia presentations.
It is recommended that Elders be compensated $150 per day, with
a minimum honorarium of $75 for partial days.
Some Good Books
Igniting the Sparkle: An Indigenous Science
Education Model by Gregory A. Cajete
Earth Education: A New Beginning by Steve
Village Science and Village Science
Teacher's Edition by Alan Dick
Understanding By Design and the Understanding
by Design Handbook by Grant Wiggins and Jay McTighe
Those interested in obtaining copies of the Village
Science books should contact Dixie Dayo at email@example.com
The One Reel Wild Salmon website is now online in
draft form. The URL is www.onereel.org/salmon. I have been in contact
with representatives of Carcross School in Carcross, Yukon and
Yupiit School District. I anticipate that teachers from those districts
will be forming I am Salmon teams in the near future.
Kodiak Alutiiq Cultural Values
We are the descendants of
the Sugpiak, the Real People. Understanding our environment
and events that have shaped our lives and created the culture
of our ancestors is vital for our children's cultural survival.
The history of our People and our place in the world is a part
of who we are today. Kodiak Alutiit must learn and pass on
to younger generations our understanding of our natural world:
the sky, land, water and the animals. As we meet the challenge
of living in the 21st century, we must continue to live in
honor of those things we value:
Our heritage language
Family and the kinship of
our ancestors and living relatives
Ties to our homeland
A subsistence lifestyle, respectful
of and sustained by the natural world
Traditional arts, skills and
Faith and a spiritual life,
from ancestral beliefs to the diverse faiths of today
Sharing: we welcome everyone
Sense of humor
Learning by doing, observing
Stewardship of the animals,
land, sky and waters
Our people: we are responsible
for each other and ourselves
Respect for self, others and
our environment is inherent in all of these values.
Native Educators of the
Alutiiq Region o Alutiiq Elder's Council The Alutiiq Academy
Iñupiaq Region: Traditional Methods of Healing & Medicines
for Science Fair Projects
by Elmer Misrak Jackson
The Iñupiaq people living in the Arctic have
knowledge of healing utilizing natural products from the land and
waters. Plants and other natural products are used in prepared
remedies that have healing effects on the human body. Students
can research the remedies used in traditional medicine and healing
for science fair projects. Elders, tribal doctors and community
health practitioners have knowledge of plants and animal remedies
that are used for healthy living. The following is some background
information on ways Iñupiat have utilized plants and parts
of animals for medicines and healing.
In the springtime, willow leaves (sura) are harvested
and preserved in seal oil for food. Sura's high Vitamin C content
hastens the healing process. Sura, mixed with seal or whale oil
and a small amount of sugar, complements many Native foods. Crushed
sura leaves are applied to wasp or hornet stings. This stops the
swelling and removes the poison.
Bear fat and other animal tallow help heal sores,
boils and other infections. Eating a well-balanced diet of Native
foods aids healing. These foods are meat, fish, berries, sour dock,
wild rhubarb, sura seal and fish oil.
The intestinal tract is saved from porcupine (iluqutaq).
This long intestinal tract is stretched and hung to completely
dry. Once dried it is ready to be used as a medicine. It is a cure
for stomach ailments and diarrhea. The dried, digested food is
crushed and water is added, then taken internally. This herbivore
feeds on grasses, willow leaves in summer and tree bark during
the winter. The iluqutaq is a subsistence food of the Iñupiat.
Qaluum uqsrau is fish oil. Fishing for whitefish
on calm days seems to make work easier. The fish are scaled, washed,
cut and hung on poles to dry. The edible stomach organ and eggs
are washed and boiled. The fish oil rises to the surface. The cooked
contents are removed, leaving the oil on the surface. The oil is
saved, cooled and then used to dip the fish, eggs and stomach before
Qaluum uqsrau can be used as medicine. When young
children have a common cold with coughing, sore throat or the flu,
they are given fish oil. The soothing oil moisturizes dry sore
throats and hastens the healing process. The oils, rich in iron
and protein, are essential for healthy living.
You can also massage heated fish oil onto a child's
chest when they have a chest cold and congestion.
The cottonwood tree (ninfuq)
produces buds that can be used as cough syrup in early summer.
These sticky buds are used
for making cough syrup not only for sore throats, but also for
colds and congestion.
Like fish oil, cranberries have healing properties
for the human body. Cranberries are rich in Vitamin C and can be
used as medicine for sore throats, the common cold, congestion,
chest colds and sores. They help the body's organs get rid of the
body wastes. Cranberries cooked the traditional way are delicious.
Another home remedy for sore throats is to mix pure
honey, lemon juice and stinkweed leaves (sargiq). Bring the mixture
to a boil, reduce heat and simmer 10 to 20 minutes. Cool and store
for preservation. Taking this internally will help heal sore throat
and common cold ailments.
The stinkweed plant (sargiq) is a common medicinal
plant that grows in the Arctic. The 24-hour sunlight nourishes
sargiq, along with other plants in the ecosystem. In midsummer,
when the buds begin to appear, is the time to harvest sargiq. Harvest
the entire plant: the stems, leaves and bulbs. This is when the
plant is most potent. Bundles of sargiq are gathered and preserved.
Fresh sargiq is prepared into medicinal salves or taken internally.
Prepare salve for applying on the chest for chest colds, head cold
Another salve is made by frying cut onions or wild
chives (paatitaat) and garlic using shortening or lard. Fry until
the onion becomes transparent. Cool and preserve. Apply to the
chest for congestion from chest and head colds. Add salve to hot
water for steaming. Place the steaming hot salve on the floor.
While holding a child on your padded legs, cover with a bed sheet
and let the child breathe the medicinal steam. It will help the
lungs and nasal passages get rid of the mucus and congestion. Cut
and mince sargiq stems, leaves and bulbs. Pan fry with lard, shortening
or bear fat. Reduce heat and cook until stems and leaves release
their medicinal contents. The stems and leaves will resemble cooked
spinach. Cool entire contents and preserve. When needed for colds
or congestion apply on the chest and neck. For steaming, apply
salve to boiling hot water and cover with a bed sheet-breathe the
soothing moisturizing cure.
Sargiq can be taken internally for most body ailments.
Sargiq can also be made into a hot drink prepared like tea. A warm
or hot bath with sargiq is healing to the skin and body. It helps
heal sores and is used for a treatment for arthritis. Students
should research other medicinal uses of sargiq and discover new
medicines and remedies for healthful living.
Crowberry (tullukam asrait) has medicine in the berry
that benefits the urinary tract, intestines, liver and stomach.
The berry is especially effective on urinary tract problems.
Natural clay can soothe arthritis and bone ache.
The heated clay relieves aches and helps the healing process. This
natural resource also has other uses. For example, this material
is put between the logs of the log cabin. The clay hardens, making
the log cabin draft proof. Clay can be found at or just below the
shoreline where there are large boulders of rocks and sand.
Medicinal greens grow all year long near natural
hot springs. Natural hot springs have been visited by the Iñupiat
and the Athabascan people for generations. They knew about the
medicinal greens and the soothing spring waters. Before submerging
into the hot springs, one must drink spring water and consume medicinal
plants. These two steps help people get their bodies ready for
the hot spring water. The medicinal greens that grow near the springs
are medicine for ulcers, stomach problems and sores. Water and
greens are taken from the springs for home use.
Every so often a tree swallow (tulugabnauraq)
is taken for medicinal purposes. The feathered bird is split in
half and dried completely. When it dries, it is preserved for future
use. Tulugabnauraq is
one of the most effective medicine for sores, cold sores and mouth
sores. Part of the dried bird is
soaked in pure water and applied to the sores. This application
is repeated until the sores heal. The sores heal quickly with this
method. Proper diet helps the body's immune system heal sores or
body infections. Proper diet includes berries, sura, sour dock,
wild rhubarb, fish oil and meat that are rich in Vitamin C, iron
Teachers and students should plan to visit Elders
and interview them about traditional healing and medicines. Before
the interview it is important that the Elders understand what they
are going to be asked to talk about. Get permission to record and
to document the interview. They have much knowledge about the Iñupiat
illitqusrait (way of life). Students can incorporate this information
in their science fair projects through video, charts and samples
of plants and animal products used in traditional medicine and
Tribal doctors are gifted people who have knowledge
of human anatomy. They know about plants and other natural products
that promote healing. Students can send samples of medicine plants
to be analyzed. There are cures yet to be discovered. Find where
medicinal plants and natural products can be analyzed through scientific
research for possible new medicines. Make sure you follow the Guidelines
for Respecting Cultural Knowledge when you do so (the guidelines
are available on the ANKN website.)
Finally, when you visit an Elder, bring them a fruit
basket or gift to show your appreciation for sharing their indigenous
Aana (Grandma) Clara Jackson. These traditional remedies
are common knowledge and shared with each generation of Iñupiat
since time immemorial.
Calista Region Culture Camps
by Mark Miisaq John
Calista Elders Council (CEC) has received funding
to run three ten-day culture camps in the Calista/AVCP region this
summer of 2000. The first one will be at Umkumiute on Nelson Island
June 4-14 for the coastal villages, the second from July 23 to
August 2 near Kwethluk for the Kuskokwim villages and the third
will be between Pilot Station and Marshall for the Yukon villages
The camps will incorporate two groups: village Elders,
teachers and teacher aides who will serve as the camps' teachers
and mentors to the second group of participants, seventh- and eighth-grade
youth who will be attending the camps to learn Yup'ik/Cup'ik cultural
skills, history and values. Subsistence hunting, fishing and harvesting
activities appropriate to each camp location will be the focus
of the camps, providing the Elders an opportunity to pass down
traditional skills and values.
In keeping with the language and spirit of CEC's
mission, two primary groups will share our culture camp experience.
The first group is comprised of village Elders (one per five campers,
an equal number of men and women) who will serve as the teachers
and counselors of our traditional values and life skills. The second
group is village youth (two per village, an equal number of boys
and girls) who will be their students and partners in this culture-based
Tribal governments from the three Calista regions
(Coastal, Kuskokwim and Yukon) where the camps are to be conducted
will recommend the camp Elders. In this way, the Elders of each
camp will possess knowledge that is sensitive and relevant to each
region's geography and the unique traditions and necessary life
skills that evolved from it.
The process by which youth participants will be selected
follows: first, seventh- and eighth-grade students will be targeted
primarily because of their youthful enthusiasm, openness and conceptual
maturity. Equally important is that this age group, after returning
home from camp, can serve as ambassadors for their experience,
excited and committed to sharing what they have learned with others
as their roles and responsibilities grow within the village communities.
The timing and location of CEC's three camps will
be based on each region's subsistence season and knowledge of the
area's fruitful hunting, fishing and harvesting sites.
The activities of the camps will take on a daily
rhythm similar to a traditional subsistence camp setting. To facilitate
the Elders' active participation and the young campers' individualized
learning experience, one Elder will be assigned to every five campers.
The Elders' responsibilities will be to act as their groups' supervisors,
teachers and mentors.
Each morning two of these groups will rise before
the others and assist the camp cook in setting up, preparing, serving
and cleaning up after the morning meal. They will continue to perform
these responsibilities for the rest of the meals that day, their
Elders reminding and modeling for them the importance their domestic
chores play in fortifying the larger group for the day's subsistence
Following breakfast, the camp director, teachers,
teacher aides and Elders will introduce the day's subsistence activities,
the values associated with those tasks and what effect the groups'
labors will have on those who will receive the benefits (i.e, their
families, Elders, those who have lost their providers, etc.)
Each day the groups and their Elders will be assigned
to different subsistence tasks with the understanding that every
group will be able to participate in and learn each of the subsistence
skills. During these activities, the Elders will supply the youth
with the cultural knowledge necessary to perform each skill or
task and teach the traditional values which infuse those tasks
with meaning and spirit.
After lunch each day the students will spend two
hours on science activities. The teachers and teacher aides will
work with the students in developing science projects using subsistence
activities that are taking place in the camps. The teachers should
help prepare the students for science projects they can develop
in the camps.
At the end of the day, after the evening chores and
meal have been completed, the camp director will review the day's
activities as a transition into a discussion of how subsistence
tasks and values relate to those found in the western world. The
goal will be to instruct our young people about how they can draw
upon and apply their own traditional values to those of another
culture so that they may survive in it-economically, spiritually
The evening will conclude with recreational activities
(hiking, lap games, Native Olympics) and an opportunity for each
of the camp groups to meet with their Elders, ask questions, share
experiences and hear stories celebrating their ancestors' rich
history and mythology.
These three exciting camps will invite two students
from each listed village. The pool of applicants will be incoming
seventh- and eighth-grade girls and boys. The application deadline
is April 21, 2000 and the names are to be submitted to Mark John
at Calista Elders Council by May 4.
The Bering Sea Coastal Camp at Umkumiute will host
28 students from LKSD sites, 4 from LYSD, and 2 from Kashunmiut.
The Camp dates are June 4-14, 2000. Coastal camp villages are Scammon
Bay, Hooper Bay, Chevak, Newtok, Tununak, Toksook Bay, Nightmute,
Chefornak, Mekoryak, Kipnuk, Kwigillingok, Kongiganak, Tuntutuliak,
Eek, Quinhagak, Goodnews Bay and Platinum.
The Yukon River camp in Cuilnguq will host 16 LYSD
students and two from St. Mary's School District. The camp dates
are August 6-16, 2000. Yukon camp villages are Russian Mission,
Marshall, Pilot Station, Saint Mary's, Pitkas Point, Kotlik, Emmonak,
Alakanuk and Sheldons Point.
The Kuskokwim River camp will have a base at a camp
site inside Kuiggluk and a second camp set-up at Kialiq. This camp
will host 16 LKSD students, 18 students from Kuspuk and 6 students
from Yupiit. The camp dates are July 23-August 2, 2000. Kuskokwim
Camp villages are Lime Village, Stony River, Sleetmute, Red Devil,
Crooked Creek, Chuathbaluk, Aniak, Upper Kalskag, Lower Kalskag,
Tuluksak, Akiak, Akiachak, Kwethluk, Bethel, Oscarville, Napaskiak,
Napakiak, Atmautluak, Nunapitchuk and Kasigluk.
As school districts that serve these village sites
plan with Calista on this wonderful summer opportunity, we are
anticipating strong support staff to assist the Elders. Culture
camp applications are online at http://ankn.uaf.edu/culturecampapplications.html
and need to be turned into Calista Elders' office by May 4. Students
and parents will be notified before school closure.
Developing Culturally-Responsive Curriculum
by Esther Arnaq Ilutsik
Keynote address presented at the Bilingual/Multicultural
Education Conference February 4, 2000
Greetings to the first Bilingual/Multicultural Education/
Equity Conference of the 21st century. I am honored and humbled
to be standing before you-honored that I have been asked to speak
and bring forth issues that need to be addressed by all of us as
we enter the 21st century, and humbled by the great expertise that
is assembled in this room. I will begin with an oral story, as
is the tradition of the Y up'ik people, told and shared by my late
mother Lena P. Ilutsik. She begins:
And then there was this blackfish swimming up the
river, maybe he was heading down the river. As he was going along
he came to this fish trap. Well, he got inside and he probably
had others with him. While they were trapped inside of the fish
trap, they heard a person coming up on top. Well, when he got
to them he pulled them up. Well, he poured those blackfish into
his pack. Then that person said, "Oh my, one of these blackfish
is so big! What a big blackfish." Well, he brought them home.
He packed them and brought them home. When he got home he told
his wife to cook the blackflsh. He wanted to eat that big blackfish.
Well, she cooked and she cooked them. When they were cooked that
man apparently ate that blackfish, the one he was praising. Well,
he (the blackfish) got inside of that man, he was still conscious
even if he was cooked. Well, he was inside the man, and when
he got tired of being in there he went out of the man. Well,
that man passed him. It was during the time when outhouses had
not been introduced to the people yet. And people just used to
go on the ground. Well, that man passed him and the blackfish
who was still conscious just stayed in the man's feces. Then
as he was staying there this dog started coming toward him. Well,
that dog ate him. Well, he stayed inside of that dog. Then by
and by when he wanted to go out that blackfish went out. Well,
when he went out he stayed there in the dog's feces. As he was
laying there he saw a person walking toward him. Well, when that
person got to him and when he stepped on him he lost consciousness,
Well, this is as far as the story I heard went.
(translated by Virginia Andrew, 4/16/97)
Why do I begin with a story? As a Yup'ik, as an educator,
as a parent and as a lifelong learner, I find myself a part of
a cultural group and a world in transition. Some of us have found
ways to retain some of our oral stories and we do this by providing
a theme story for the curriculum units that are developed and integrated
into the school system. We, as educators, need to demonstrate by
example. If we believe in something we need to demonstrate that
we can also utilize the model and method of approach in our own
teaching method. Addressing a group of people and sharing our knowledge
and ideas is a method of teaching. Too often we hear potentially
unique and aspiring methods but they are not utilized by the messenger.
We need to share the approach that we are using within
the classrooms. This is the theme of my presentation to you. I
will be referring to it during the remainder of my talk. In the
meantime, think about why would a mother share the blackfish story
with her children? Remember, within the Yup'k culture, as with
many other indigenous cultures, stories were told without being
analyzed. They were told so that the listener would have his or
her own interpretations, so that at some point in his or her life
the story would surface and meaning would become clear-that is
why the story was shared with me.
One of the blessings of parenthood is that it makes
us reflect back on our own educational experiences, both at home
and in the school setting. We, as parents, are concerned about
the education that our children will receive. We want the best
for our children. We want to make sure that they have a good foundation-a
good understanding of who they are and where they fit into this
world that is being presented to them. Far too many of us remember
ourselves as the "invisible" people with an aspiration to adopt
the dominant culture's model.
Remember the reading series, Dick and Jane and their
dog Spot? What did it show us? It provided an ideal American, caucasian
family living in suburban America-a mind set laid down subtly showing
us that our little humble dwellings did not fit the ideal that
American education was after. It brings to mind the man who desired
the largest blackfish in the fish trap. The desire was so great
that all the other blackfish were invisible. We too have looked
at the ideals that were portrayed in the schools, in the textbooks,
and other materials as the big blackfish and all other aspects
of our life became invisible-our traditional foods, our stories,
our dances, etc. Our desire was to consume and become like the
big blackfish. Fortunately at some point in our life, we expelled
the big blackfish. We became disillusioned, confused and disoriented
with what we had desired. Like the man in the story, we expelled
this blackfish from our body and mind, but unfortunately the blackfish
still did not lose consciousness. We still find ourselves being
drawn everyday to adopt another life form.
Parenthood makes us bold and inquiring of what is
being taught and emphasized in the school setting. We begin some
innocent investigating. On the surface, the curriculum looks promising,
but investigating further we find that certain textbooks, including
the ones for the "core" curriculum adopted by the district and
used by the teachers, haven't really changed that much since the
Dick and Jane series. Now, instead of a dog named Spot, we have
a dog named Bingo. Although animals from our environment may be
portrayed, they are often presented with misleading information.
One can wonder how our Elders would have presented this information.
What would be their focus and would the information be presented
in a culturally-local relevant way? Actually, I was shocked to
find that none of the stories contained in one of the current reading
series portrayed any of the North American indigenous peoples.
There were tales from Japan, China and even Africa, but nothing
from the indigenous peoples of North America. Again, we have become
the invisible people.
Our children can be portrayed as the dog desiring
the feces of the man (the fantasy culture), with their own cultural
identity again being invisible. Sure, the bilingual education and
other federal programs that are offered are supposed to address
this need for identity and equity, but they do so at a cost. Our
children often go to these classes with reluctance, and the teachers
that are hired for these positions are often paraprofessionals
who are allowed only 30 minutes or less for instruction. Many of
these teachers have very little training, if any, and most have
to create their own materials that are often looked upon as second-rate
in comparison to the flashy, colorful textbooks and materials that
are being used by the primarily non-Native certified teachers.
We, as the parents, want these types of attitudes expelled, much
like the blackfish expelled by the dog, so that we can stamp out
the undesirable and give our children the opportunity to start
afresh with a new consciousness and a positive attitude about themselves.
Some of us parents have taken it upon ourselves to
make those changes. After attempting to go through the administration
to make changes, we realized that this would require many, many
years of re-education and re-direction, while our children are
in school now and need that foundation to set the stage for their
future education. How do I as a parent make sure that my child
receives the strong foundation that I so desire? As an educator,
I always welcomed parent involvement, so that would be the key
to getting into the classroom and influencing the teacher. I was
in a fortunate stage in my life when I was between jobs and had
time to enter the classroom. I was also fortunate to have been
able to select the teacher that I wanted for my child. This teacher,
Ina Bouker, happened to be a colleague, a member of the Ciulistet
Research Group, a friend and most importantly, a relative who shared
my vision of taking the Yup'ik knowledge of our Elders and bringing
it into the regular classroom. We wanted to achieve integration
in the true sense, not integration with 30 minutes of Yup'ik instruction
three times a week, but on a daily basis through the regular certified
teacher. In this way, it could truly elevate the status of the
One of the first units we tackled was the "Heartbeat
Unit." This stemmed from a Ciulistet Research Group meeting that
was hosted up in Aleknagik where the discussion focused on Yup'ik
dancing. How do we take this information and bring it into the
regular classroom? Ina Bouker had this brilliant idea of integrating
this information into the health strand of the school district
curriculum. The heart would be the focal point. The heartbeat would
connect well with the beat of the Yup'ik drum-the beat of life.
The three main Yup'ik colors (red, black & white) naturally
became a part of the study with basic patterns introduced and emphasized
while the Yup'ik dancing and the stories they tell provided the
natural flow. Legends of the Yup'ik people were shared and told
through the Sonor games (a board game adapted from the Yakutsk-Sakha,
the indigenous people of the Russian Far East). What a wonderful
and truly memorable experience for my daughter and her classmates.
In fact she still talks about the experience she received in second
grade (she is now in the seventh grade) and it was not too long
ago when I was at the local grocery store during "the rush" when
I heard a voice, "Esther, where have you been?" I followed my eyes
to the voice and saw one of my daughters former classmates. He
continued, "Why are you not coming to our classes anymore? I really
I was fortunate to get a job with the Alaska Rural
Systemic Initiative through the University of Alaska Fairbanks/Bristol
Bay Campus where I have been able to continue with the curriculum
process we started with the heartbeat unit. I followed my child
and made sure that at least one of the units taught in her classroom
focused on the local culture. In the third grade we focused on
the Yup'ik fancy squirrel parka with an emphasis on patterns and
the history of the Yup'ik people. At the fourth-grade level we
completed the patterns on the parka integrating it into the math
strand and at the fifth-grade level we looked into Yup'ik basketry.
But the most important thing is that I continued
to work with Ina Bouker and her students. Here we integrated many
different units of study into her classroom. All the knowledge
that we shared within the classroom was information that our Elders
shared with us in our Ciulislet Research meetings. It was like
we were finally learning things about our culture that we had missed
when we went to school and now were learning them and were able
to share this information with the next generation. It reminded
me of what Moses went through in the Bible. Most of you know the
story about Moses, how he was found floating in a basket on the
Nile River by the pharaoh's daughter and was educated in the finest
institutions in the then-known world. Eventually, when he was called
to take his people into the wilderness, he spent another 40 years
literally uneducating himself from his previous training. So it
is with many indigenous peoples around the world and in North America.
We have been sent to schools and literally educated out of our
culture. The results have been truly devastating to many of our
people, but some have miraculously succeeded and are now realizing
that the knowledge of our Elders and our people is important and
that this knowledge base must be taught to the future generations.
The documentation of this knowledge base must be
authored by our own people. We cannot continue to rely on outside
experts-professional people with prestigious degrees-to come in
and study our culture and write about how we should integrate this
information into the school system (even if it is reviewed and
acknowledged by indigenous educators.) We need to do it ourselves-we
need to demonstrate to the world that we have come to a point where
the information provided is authentic and is based on interpretations
by local indigenous people. We cannot continue to accept information
written by a person "looking in." We cannot continue to read information
that was obviously written by a person from another cultural perspective.
We cannot continue to serve in the role of providing corrections
We are entering an era where we, as indigenous educators,
have to author our own materials with confidence in our own abilities.
We can strengthen our role by getting the Alaska Standards for
Culturally-Responsive Schools to be addressed by the local schools
as well as through the Alaska Department of Education and Early
Development. With commitment and determination, we are able to
gather the knowledge of our Elders and bring it into the classrooms.
We are able to author our own materials, test them in the classrooms
and develop them into resources that will be available for other
In conclusion, we, like the man who stepped on the
dog's feces and destroyed the consciousness of the blackfish, have
arrived at a point where we are slowly beginning to "crush" out
all the misinformation that has plagued and stereotyped us in the
past. We are, by demonstration, showing the world that our cultural
knowledge can be portrayed in a positive light by our own people.
With this foundation we will be able to enter the 21st century
with confidence-confidence that our cultural identity will play
an important role in laying a solid foundation down for our descendants.
Our descendants will fill those leadership roles that require an
understanding and respect of themselves and other cultural groups.
We will once again become whole-a complete person-that is the ultimate
goal of the Yup'ik people.
by Amy Negalt Denlebedze Van Hatten
Searching the ANKN website on how to utilize technology
and how to research available documents drawing upon online resources,
I clicked once in the SPIRAL curriculum chart for the ninth-grade
level. In choosing the theme "Language/Communication," up came
the publication Dinaak'a: Our Language by David C. Henry, Marie
D. Hunter and Eliza Jones (1973). Included in the publication were
the following comments by former Alaska state senator John Sackett:
Where before the white man came the Native was
extremely self-sufficient and had to rely wholly on the land
and the resources that the land gave him, for a period the Native
came to rely on the ways of the white man and unfortunately took
on many of his bad characteristics.
The past decade however has seen a fantastic change
in the attitudes of the Native people throughout Alaska. At the
same time that the Native people are learning more about the
Western culture, they are taking an ever rising interest in the
heritage and culture of their own people. Native people are demanding
a voice in the education of their children, health of their families
and the laws that govern their lives. As a strong part of this
there is the desire to retain and learn their own language.
It has been said that a people die when their language
dies. The meaning of life and the world around us can be communicated
truly only through our own language. From the knowledge of our
own language we can continue to retain our pride in our culture
and continue to grow as unique individuals.
The observations expressed by Senator Sackett in
1973 are consistent with those reflected in the Alaska Standards
for Culturally-Responsive Schools: "A culturally-responsive curriculum
uses the local language and cultural knowledge as a foundation
for the rest of the curriculum." That standard is also at the heart
of the Alaska Rural Systemic Initiative.
The current initiative in the Athabascan region is
to support the development of cultural atlases in the schools.
It is a technological tool for students and community members to
bring together information related to the indigenous knowledge
systems using multimedia applications such as CDs and the Internet.
Communities and Elders decide how much of the information should
be shared and what should stay within the community due to cultural
and intellectual property rights considerations.
Cultural atlases can help preserve cultural knowledge
such as putting Native place names onto a map and incorporating
information associated with each place. Themes such as weather
prediction, edible and medicinal plants, geographic place names,
flora and fauna, old villages, camps and burial sites can be incorporated
with video and sound of language, oral stories and more from Elders.
There are examples of what other regions have done with the cultural
atlas initiative on the ANKN website. Watch for some exciting reports
from the Athabascan region.
by Amy Negalt Denlebedze Van Hatten
Lillian Pitka Olin was born and raised in Nikoli
Slough on the Koyukuk River. Her late husband was Freddie Olin,
Jr. from Kokrines, Alaska. As I drove along the Chena River in
Fairbanks with my eenaa, she commented, "Sgook, old Birch Park
hunoda huneetl'aanh." She was affectionately calling my attention
to her and saying she wanted to look around the old Birch Park
As soon as we arrived in the area that used to be
low-income housing called Birch Park, she started reminiscing about
the people who used to live there. Besides the Olins, there were
other families including the Mayos, Carrolls, Solomons, Silas',
Alfords, Nollners, McQuestions, Ahnupkanas and others. It was common
to share whatever Alaska Native food they brought in from their
home villages. In a substitute way, Birch Park was similar to a
rural village. They spoke their Alaska Native languages and participated
in cultural activities around town. They even initiated some of
their own since they got to rent the recreational center on site.
In addition, when a villager came to visit they invited their neighbors
over to snack on dry fish and drink tea while they listened for
news or stories about home.
With a dignified tone, Mom Olin said that the Salvation
Army, located in a barn near Wendell Bridge, allowed her to exchange
labor for her family needs. According to her, this enabled her
to get her Alaska Native foods for her table. A steady exchange
of Native foods, second-hand clothing, seasonal gear and accessories
had the value of being freshly harvested to meet consumers' preference.
Reciprocity was and still is a vital key for survival, no matter
where one chooses to live. Accordingly, it was one of the most
important cultural values carried on from early upbringing in bush
Alaska surrounded by extended family members.
In 1970 Mom Olin moved to Galena so her younger children
could benefit from village life. Besides, the pipeline boom was
raising her rent and her modest income was not enough to stay in
Fairbanks. After her move, her late Aunt Madeline Solomon became
one of her most memorable mentors and Elder /teacher for a traditional
way of life. Eventually she became Auntie Madeline's successor
as the bilingual/cultural educator for the Galena City School District.
Currently she is retired from the working world but remains a teacher
to many friends and relatives and is doing it with immense joy.
It tickles her when her great-grandchildren and adopted local teachers
(who are far away from their real families in the lower 48) try
so hard to learn and then succeed.
Mom Olin is thankful for those humble days when they
were all happy to make do with what little they had. It has always
been her wish for the younger generations to learn and appreciate
the basics that are most important to survival and a sense of well
being. In closing she thanked her ancestors of long, long ago who
have not been forgotten.
Interviewer's comment: I thank Mom Olin with immeasurable
gratefulness for all she has shared with me.
ANKN Cultural Atlases
by Sean Asiqluq Topkok
Cultural atlases are a means of documenting culture.
The best source for this knowledge comes from Elders. How communities
define and preserve their culture depends on locale and resources
available. Audio and videotapes are tools for preserving knowledge,
however, tapes can be damaged and valuable information could be
lost. The computer is a tool utilized by many communities. If properly
used, valuable cultural knowledge such as place names, genealogies,
subsistence and more can be preserved, but it is not intended to
replace cultural experts. The process of documenting cultural knowledge
provides an opportunity for more interaction between the youth
and Elders. The ANKN website has several examples of cultural atlases.
They can be found at: ankn.uaf.edu/oral.html
Occasionally people do not wish to share cultural
knowledge outside the community. It is up to the community to decide
what information to share. Since ANKN respects cultural and intellectual
property rights, some of cultural atlases on the ANKN website are
password-protected. Communities are encouraged to share how they
are developing cultural atlases so that other indigenous people
can adapt and apply them to their locale.
Village Science: Risk
by Alan Dick
It is easy to point to the mistakes made by people
who have been at the point of impact of technological change in
Alaska. I remember one homesteader who tried to clear 80 acres
of timber. He managed to knock down all the trees. It was a mangled
mass of trunks and branches. He got real tired drilling stumps
to dynamite them, so he ordered a power auger like we use today
for drilling a hole in the ice. He was thrilled when it arrived.
He started it and hopped up on a stump to drill his first hole.
He revved the engine and spun himself around like an airplane prop.
It's a wonder he didn't break both arms.
Another homesteader built a nice place but was afraid
it would burn in a summer fire. He got some phosphorous fusees
to do a controlled backfire in case a blaze endangered his home.
Somehow, his fusees ignited and burned his homestead to charred
rubble. To this day, there is an indentation in the ground etched
by the fuses intense heat.
On the other hand, I know a woman raised in the woods
whose husband bought her a plastic timer for cooking. She thought
it was a thermometer, put it in the oven, and melted it into a
gooey blob long before the cookies were done. And most regions
of Alaska have a story of some lonely old man who ordered a woman
from a Sears catalog and was highly disappointed when only her
For people who are bombarded with new technologies
everyday, these examples may sound foolish, but they are stories
of folks who were on the edge of technological upheaval and tried
to apply past experience to current situations. They are anecdotes
of folks who dared to try something new. As schools cope with the
demands placed upon them by state standards and the reality of
their villages, some will withdraw to the safe territory of textbooks
and pre-fab educational kits developed by "experts." Others will
I just returned from a Yup'ik village where the middle
school curriculum is being developed around the subsistence calendar.
Science, math and social studies are the content areas. Reading
and writing are seen as a means of accomplishing them. Bold? Yes.
Successful? Not yet. Alaska has been made by people who have applied
new twists to old solutions and old solutions to new situations.
Will we be paralyzed by the fear of failure? Will we blindly conform
to a Lower 48 standard piped to us via cable TV and textbooks from
Texas? Or will we remain faithful to the adaptive character of
Alaskans of the past? As we struggle through these risky transitions,
failures like the above stories will occur, but heroes and lasting
educational change will also emerge.
Alaska RSI Contacts
The Alaska RSI Regional Coordinators
are located in five regions within the state of Alaska.
They are listed below to help you identify the correct
Amy Van Hatten
Athabascan Regional Coordinator
5230 Fairchild Avenue
Fairbanks, Alaska 99709-4525
(907) 474-0275 phone
Iñupiaq Regional Coordinator
PO Box 134
Kiana, Alaska 99749
Southeast Regional Coordinator
8128 Pinewood Drive
Juneau, Alaska 99801
Yup'ik Regional Coordinator
Bethel, Alaska 99559
Aleutians Regional Coordinator
Kodiak Island Borough School District
722 Mill Bay Road, North Star
Kodiak, Alaska 99615
University of Alaska Fairbanks
PO Box 756730
Fairbanks, AK 99775-6730
(907) 474-1902 phone
(907) 474-5208 fax
University of Alaska Fairbanks
PO Box 756730
Fairbanks, AK 99775-6730
(907) 474-5403 phone
(907) 474-5208 fax
Frank W. Hill
Alaska Federation of Natives
1577 C Street, Suite 300
Anchorage, AK 99501
(907) 274-3611 phone
(907) 276-7989 fax
Sharing Our Pathways is a publication
of the Alaska Rural Systemic Initiative, funded by the National
Science Foundation Division of Educational Systemic Reform
in agreement with the Alaska Federation of Natives and the
University of Alaska.
We welcome your comments and suggestions and
encourage you to submit them to:
The Alaska Native Knowledge Network
Old University Park School, Room 158
University of Alaska Fairbanks
P.O. Box 756730
Fairbanks, AK 99775-6730
(907) 474-1902 phone
(907) 474-1957 fax
Newsletter Editor: Dixie
Layout & Design: Paula
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