...you got to know the both sides of it

Scin Rieelationn tco e Traditional Native Ways

Spring 2013

Dear Reader

The following pages tell a story, and like many stories it tells about a journey that takes place over time. This journey begins with the elders. They tell stories about growing up and their experiences with education. They talk about how to know yourself, and why it is important to know your history and language. These elder stories provide direction for the journey.

On the journey are today’s students –the Gaalee’ya Project students. The students’ share their voice to demonstrate the impact of how the Gaaleee’ya Project has influenced their understanding of science in relation to traditional Native ways of knowing. Many of these Gaalee’ya students have been involved with the project for all five- years, and all students are taking university courses in science, technology, engineering, or mathematics (STEM).

The story ends with telling about Putting It Together - this booklet, the result of the work of a Team of Alaska Native students and principal from Evaluation Research Associates LLC (ERA). The Booklet is the final evaluation of the Gaalee’ya STEM Project , a five-year Team grant awarded to the University of Alaska Fairbanks (UAF), Interior members Aleutians Campus (IAC) by the National Science Foundation (NSF). developed The four parts of the story: key evaluation Looking Back ...... Page 1 Who am I? ...... Page 4 skills for Full Circle ...... Page 8 telling a Putting It Together ...... Page 13 project’s story. Amelia Ruerup This booklet is more than an evaluation report, for the students it is a a snapshot of an ongoing learning experience taken at this time in their lives.

We respectfully share this story.

Dear Reader, enjoy.

ON GROWING UP The elders tell us it was their elders who taught them, now it is our turn to share the wisdom they have acquired from listening and learning and working hard throughout their lives. Learning in a traditional Native way is by doing and by working together.

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A They didn’t teach it [traditional

I ways] to us, we did it as we were Zaz and Ida There is a history of outside educators coming into Alaska and growing up, as a family. Everybody just completely cutting cultures off, up here [in Kotzebue region] did it teaching their way. If they blended that way, you all worked together as k [cultures] back then, we wouldn’t a family. You learned how to do have such a gap. things by working together. c Gaalee’ya Student Alix Chartier Elder Lena Hanna

a We look to our elders for guidance The elders tell about their early to understand traditional ways of years and why learning traditional ways is important:

B knowing. In this section, elders look back on how they grew up, and I was raised in a reindeer camp my experienced early schooling. This first six years. My parents were g section shares the elder’s personal nomadic with the reindeer herds. stories and sets a foundation to Other families were there too. I n

i understand how the past shapes our became an expert so it was my job current perspectives. to build a fire. The reason why I’m k When the school system was first strong today is because my established in the Alaska territories, grandma. I’m not scared to venture o Native youth had to learn Western out miles in through the woods to look for berries. cultures. It presented a need for Elder Hannah Loon o rapid adaptation and affected the practice of traditional ways. Today’s In springtime we would catch our L students are faced with the first fish out of the creek or the river challenge to balance both sides - and we’d let it sit over night. We traditional and Western. never would eat it right there, that’s to keep our tradition, to keep our The elders are very important to the luck. When the boys or the girls teaching because it always has been catch their first spruce chicken, they that all the education come from clean it and they give it to an elder. the elders. And it’s good to have Elder Madeline Williams interaction with elders and students. Elder Kenneth Frank 1 Looking Back Flora Jane Harper, the first Athabascan woman graduate from Alaska Agricultural College and School of Mines in 1935 and the Interior Aleutians Campus (IAC) building named after her. Gaalee’ya, it’s a luck that you get by We never ran to the store to buy learning to live right with the land hotdogs and sandwich, we didn’t and the animals, including people, know nothing about that. If we and everything around you, to stayed in camp we would have to respect everything. It gives you the catch rabbits everyday. power to know the things that help Elder Madeline Williams you survive in a good way. You gotta protect this luck by respect. All these Elders recognize that moving from things are going to come back traditional ways brings with it a lack again, so you gotta listen and learn of physical activity as seen in our from the elders. communities today and the Elder Howard Luke accompanying health implications: Founder of Gaalee’ya Spirit Camp It seems to me today that people are getting lazier and lazier. It Our elders have carried on the seems like people just want it traditional ways of knowing and handed out today. People are stress the importance of hard work getting obese because they aren’t as an essential component of each moving around as much as we did That's the day. when we were young. We had to do way it was… everything by hand when I was When we were kids we had to work the way we growing up, get wood, get water, go like men. pick berries, cut fish...there was lived. Elder George Albert always work to do but we were used Nowadays The places elders lived and the to it and it had to be done. It was foods they ate are two examples of it’s called our everyday life. then and now. Elder Lena Hann culture. A long time ago when were growing How you grow up and learn Elder up we never lived in the village, we traditional ways of knowing helps to George Albert lived in camp, and we had to go out develop your spirit and share with to get something to eat everyday. the community as Elder Sam shares:

2 [Our elders] had in their cultural ways, terms for different phases we I didn’t fully speak it [Inupiaq]. I [The elders] go through as human beings. Our understood it really well. I wasn’t a have parents, our family around us, help fluent speaker. My parents used to wisdom in with those processes…you start speak to each other in Inupiaq all their heads; realizing you are providing a Native the time... but to us they spoke way of how to do things. Your living English. But I was around it all the there are a natural life that helps you provide time and when I was in grade school dictionaries, a living, not only for yourself, but for they made us stop talking it. encyclopedias your brothers, sisters, family, and Elder Lena Hanna your parents. As you do that, what in their heads . Change was rapid. Language loss starts growing inside you…your Elder was huge. For many of our elders, spirit. We nurture that spirit as we Hannah Loon their experience with education was develop along our ways, our village harrowing. While each experience ways, our cultural ways. is varied each elders story includes at least one comment on their N DUCATION O E education. Most of the elders who participated the Gaalee’ya Project went to School was very important to my school during the 50’s and 60’s. family. There is a 10-year gap When interviewed, elders talked between my sister and I, and a 12- about their educational and the year gap with my brother. They ways it shaped their lives. were the 40’s generation where Culture was not even talked about schools in Alaska had just become back when I went through school. I integrated. In 1942, the territorial had a rich cultural background from educational system made all my mother and my family. Being children, Alaska Native or not, Alaska Native, values and practices attend school together. That’s were not evident in the school at all profound, because before that and were actually frowned upon. Alaska Natives had to go to When I said a Native word we would boarding schools or not go at all. get our hands hit; it was difficult. My experience going to school is Elder Clara Anderson very different from theirs.ence.Not to say that schools were more What our elders experienced when welcoming...there were still a lot of speaking their Native language issues, but I have a more positive significantly affected their school view of education than my brother experience and had ripple effects on and sister do. Native language use and acquisition Elder Clara Anderson still felt today.

3 Don’t be intimidated by a large A good thing for us to do is find out group, don’t let them change you. from your parents who you are and

Just be yourself. where they come from, the village ?

Elder Hannah Loon and the people. Whether it Yupik, Eskimo, Athabascan, Aleut, or I Knowing oneself is essential to whatever tribe you come from, seek understanding the grander scheme it out, find out who you are. As you of traditional ways. You cannot pass m do that you’ll start understanding on collective traditions without more, developing a pride in your knowing them yourself, where you self. Writing the language, learn the come from, your people, and ways A customs and it will give you that of living. For Alaska Natives, it is same strength it gave to Kareem appropriate to listen and learn by Abdul-Jabbar as he sought to find o our elders’ experiences and stories. out who he is. This section will share the elder’s Elder Sam Demientief f h words on identity, language, and their views on education for youth. To know your clan and Native name

is fundamental to identity as an W WHO AM I? indigenous person. The following story of Alaska Natives who lack To understand Native ways of knowledge of their ancestral knowing, we must begin with connection is an example of an understanding what it means to be effect on identity when heritage is Native. unknown: It’s important for you to know that I was getting calls in Portland we are part of people, the Native because people found out I was an people of this state and of this Alaska Native person from Alaska. country. We call ourselves people. They called asking if I looked at When you look at Inupiaq people, at them would I be able to tell their Yupik people, when you interpret heritage? They were Native people that name, it means people. So the who had been adopted, or removed first thing we understand is we are from their homes and had no idea people, human beings. We don’t what their heritage was, if they have races. We have one race - were Eskimo, Aleut, Athabascan, human beings - and we all belong to they had no idea. Everything had a certain people where we come been scrubbed out of them from from. being Alaska Native, they were Elder Sam Demientief f supposed to be transformed into Elder Sam goes on to talk about these all American people. learning who you are through your I would talk to them and say, “The Native family lineage: fact that you know you’re Alaska Native is good”. I would talk to them about what a village looks like

4 Katlyn

Arlo and more or less tell them it’s ok, I think that knowing Native ways is asking about your heritage will help vital to Native students, and for all you to be connected to Alaska of us to understand what they face again. Elder Clara Anderson in life. A lot of people say we live in two cultures, Western culture and We are social beings, as Alaska Native culture, we do. It’s important Natives we possess a strong history for you to remember the Native of successes through unity and ways because they describe and will togetherness. We feel a need to point to who you are. I get all belong. A danger in not knowing wound up when I start talking about Ryanne who you are is the attraction to be being a Native person and I’m very somebody else: proud. One time I was not proud of Things I have seen in young people being a Native person - an are they want to be somebody else, Athabascan elder - but I am now. I’m they want to be somebody that they satisfied with who I am, and I’m see on TV, a rapper. I’m not putting proud of it. these people down, but young Elder Sam Demientieff people they try to imitate those Elder Kenneth shares the result of kinds of people. They talk like them knowing his culture and identity: and they listen to the kind of music Tillila they listen to. I think knowing more I got very comfortable when I talk about Native ways will bring them about my culture. It got me back to who they are, to be proud of stronger, my self-esteem went up, who they are instead of wanting to my identity. I’m very happy to tell be somebody else. who I am, I’m not afraid to say Elder George Albert things to people. Before that I used Drawing on Native ways of knowing to be in an eggshell, afraid to say enhances our ability to understand things but now I’m a very strong who we are and how we fit into the cultural person, and not afraid to bigger picture. say who I am. Rebecka 5 Who Am

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I I? George doing things contributes to the LEARN YOUR process to retain and strengthen our INDIGENOUS LANGUAGE language base:

Earlier in the Booklet, elders shared I think of Dr. Beth Leonard who is their experiences watching Native now the director of cross-cultural language slip from use. Because studies at UAF. She took her language and culture forms our knowledge of [Deg Xit’an] – identity, our elders encourage us to Athabascan and is researching that. learn and use our own language. She had to do it in a dual way, she There is power when you can think had to learn a Western form of in and communicate in our Native education and linguistics as she was It’s important tongue. learning her own language. In her for you to region there are very few speakers remember the Talk in your language. When you left. She was fortunate to have her learn the language you can describe father as a fluent speaker and a Native ways many things in your life and couple aunts. As she was going because they experience more intimately, more through this process she would say describe and precisely. Howard is trying to tell how hard it was. Learning language you that and I think it’s true. Learn had lost its value, the Ingalik way will point to how to speak the language. was gone. Now seeing what Beth who you are. Elder Sam Demientieff has done and the way she’s Elder integrating both ways, it’s a very Sam Dementiff In the process of discovering who heroic effort on her part and now we are, we will use many tools, and she’s able to teach it. But there are walk many paths. Our life lessons not that many Beth’s yet... will come in many forms. Elder Clara Elder Clara Anderson tells a story of how combining Elder Hannah encourages students modern education and ways of to learn their Native language – to begin anytime:

6 Elders… make me want to stay in school and inspire me to make a difference Kenneth for my I don’t know what this fear is all The sentiment to use college community. about, maybe because our parents, education in the community is Ryanne our teachers punished us before and shared when Elder Hannah can see Braselton we get scared to pass on [traditions] it herself: to our kids. That’s why we’re losing our language… but when you go It’s really important that I see with hunting for sheep, you got to start my own eyes that rural students can writing the name for the sheep, for do these things in their homes, the conditions of the snow, and testing the soils, testing the water, filling your book. Elder Hannah Loon and testing our foods. Elder Hannah Loon Elder Kenneth tells how to make connections to learn, to work with Elder Howard encourages students elders, to see and do, and to share to see the both sides of it – to learn with the community: tradition and mainstream education. He encourages students Sometimes when students learn in both areas: Native culture they are more happy in the school. If you do mainly I didn’t go to school, but now I know Western science, with books, with a both sides of it, and that’s what I teacher, they are going to get bored. want our leaders to be. As a leader With Native culture you make it you got to know the both sides of it. more fun. You see your ancestor, you My heart goes out for you young look at it, you touch it, you make people, I want you to be something, those connections. That’s how our for you to pass these things on. This people used to learn….It is very was given to me, its up to me to give important that we put the it to you young people. One day you knowledge into the education so the will be sitting where I’m sitting and younger people will utilize the it will be your turn. resource among the community. Elder Howard Luke Elder Kenneth Frank 7 The purpose of this Booklet is for CHANGES AT THE UNIvERSITY LEvEL students to share their voice and to Elder and IAC Director Emeriti Clara demonstrate the impact of how the Anderson credits the National e Gaaleee’ya Project has influenced l Science Foundation (NSF) for their understanding of science in relation to traditional Native ways funding the Gaalee’ya Project. c Through Gaalee’ya, Elder Clara tells of knowing. r how space was created for students i This section comes full circle from and elders to come together and the elders’ stories to the students’ acknowledge the validity and value C

awareness of both sides , modern in traditional ways of knowing: and traditional, and how they can l There are other ways of knowing l integrate and compliment each and it’s important to keep those other. This is their story, shared in flourishing. Give kudos to NSF for u their words. what they do. I find their work and

One of the elders at our gathering their interest in minority education F told us it’s cool to know about your and support very admirable. On the culture. But you also need to go out other hand I also think it takes a and learn new things to be long time to do this sort of work, successful—that you need to be bi- even though they give the campus cultural. It’s important to know your five years of funding, it takes longer. balance. Student Jessica Hildebrand Both cultural knowledge bearers All these students, every one of you and institutions are at a point of that said you are pursuing an realization that each can benefit education, we’re proud of you. greatly from sharing ways of Elders are proud of you because you thinking. The exchange of are trying to become a better person knowledge is beginning to happen. living in the two worlds that you, and we, are all living in. We have a lot of dormant values that we just kind of leave on the Elder Sam Demientieff shelf and we don’t really put it into A P ARADIGM SHIFT the education. But now we are taking them off the shelf and using Slowly, especially notable since the them at the University level. It is a Civil Rights movement, we have great thing that we are doing now. witnessed a shift in thinking Elder Kenneth Frank experienced as a systems-wide While changes are underway… change. This includes institutional recognition of the inherent benefits We are still a way from having the of traditional knowledge, and this kind of leadership we [Alaska change is noted by elders at the Natives] need to make university level. transformative change, to merge

8 Elder Panel February 2013 Core Alaska Native ways of knowing. Gaalee’ya students have gained an Alaska Native That term, ways of knowing, was increased awareness of how Values coined by Oscar Kawagley. He talked traditional ways of teaching and about how every culture has a learning are connected and that Show respect for others higher thinking or way of knowing culture should be present in all that is just as valid and important to aspects of education. Share what you have respect and understand as the HANGES FOr STUDENTS dominant cultures’ way of knowing. C Before Gaalee’ya I hadn’t realized Know who you are That is fairly recent, Oscar got his that [traditional] work is both PhD and there are a few Alaska Accept what life brings mathematical and scientific. It was Natives following after him. at Gaalee’ya camp that I meshed Elder Clara Anderson Have patience the two together, traditional with Gaalee’ya students represent the modern knowledge. Live carefully next generation of Alaska Native learners who seek university In school it was separated. Math is Take care of others degrees. It is evident Gaalee’ya just math. Science is science. That’s students draw strength from Honor your elders it - no blending of subjects. Modern listening to elders speak, learning education says, don’t think that Pray for guidance traditional Native ways, and value culture is part of it because it’s on all forms of education. not—it’s separate. But, that’s See connections The elders shared stories about their completely backwards. Alaska Native experiences when they were Knowledge Network younger and in a way I was able to If school incorporated culture, it compare my own experiences. It would have been more relevant to inspires me to succeed further in my life. The Gaalee’ya STEM project school knowing that I won’t have to really opened my eyes. Now I am a struggle as much as they did. strong advocate for bringing culture I’m going to school to enhance my into the classroom. future and carry on the same Student Marjorie Tahbone traditions with new aspects. Student Brett Kirk

9 Full Circle

Gaalee’ya students set net on the Tanana River by Howard’s camp. Traditional Native ways of knowing Being involved in the Gaalee’ya are universally beneficial to all, program I have gained such respect regardless of cultural background. for different viewpoints. Oral Howard Luke exemplifies this notion traditions passed down are used in of unity by sharing: wonderful ways to explain things without having to use a textbook…It My mother always told me, no shows me there are multiple matter who they are, black, or viewpoints of looking at the same white, or yellow, you share with thing in science. Not that one is them and help them. There’s right and one is wrong, they are just different, applicable, and just as traditional Lessons on values such as respect valid. and hard work benefit all students. Student Rebecka Paniwozik science in The following two student quotes LEARNING BOTH WAYS practically show that non-Native program everything participants gained insights on both Elders time and time again sides and they too contribute to emphasize the importance of that we do experience both sides : knowing both sides , that education in our lives. in and outside of the classroom is Elder I think it is important to balance and essential to living a good life. They Hannah accept as valid a variety of share their wisdom with hope that Loon knowledge systems, whether we learn and help the next indigenous or Western based. I generations. think it is important to remember My grandpa would take care of us that the development of Western and make sure we had everything science came originally, way back we needed for school. He would talk when, from indigenous peoples. to us about how he didn’t make it Student Kimi Ross past the third grade. He always had jobs that were manual hard labor and for not a lot of money.

10 He would always talk to us about When I did my first internship, the working hard to get a better reason I was picked is because my education and having a better life, Native heritage gives me a point of In without the struggle they had. view different than what regular traditional Student Tillila Beetus science curriculums teach. In truth I knowledge use that ideal now in science courses Through providing the opportunity more than anywhere else. In nothing for discussion and gathering with traditional ways of knowing we stands elders, the Gaalee’ya Project works don’t break things down and alone, to help Alaska Native students categorize them, we see the reintegrate traditional ways with interconnection of things, and how there is no modern education. things effect each other. In terms of single mainstream science everyone discipline. There’s traditional science in studies disciplines that are practically everything that we do in separately categorized. In our lives. traditional knowledge, nothing Stanley Elder Hannah Loon stands alone; there is no single Edwin discipline. The Gaalee’ya STEM Project Student Stanley Edwin presents opportunities for students to explore the connection between Western science is enhanced when who they are as indigenous peoples Native students are able to draw and how this relates to and upon traditional tools for problem enhances their understanding of solving. Students who have been modern science. educated in indigenous ways of critical thinking are adaptive, a skill I think Native ways of knowing helps applicable in all facets of life as me to understand science because in Elder Kenneth points out: a way I’ve always known what elders have told me, but never really Sometimes our Native education understood that it was science until I and background come out first got into high school and college. A because we have the knowledge to lot of what they’ve told me is troubleshoot things, we are very natural science. Native ways of good with that. With Western knowing as it relates to science is science they do things by the book. practical. Many Gaalee’ya students have Student Ryanne Braselton acquired skills through growing up and living in rural Alaska villages and Gaalee’ya student Stanley realizes are able to translate those lessons the future implications for science to the academic and work by implementing traditional ways of environment: viewing the world:

11 In the villages you have got to be Many Gaalee’ya students are in a very resourceful in what you need… prime position to become both the and this helps me in school. My end scientific and traditional expert, When an goal is to become an Engineer. My taking their college knowledge, skills elder job now is working with local health and methods forward to their speaks, I corporations and I go out to the community to progressively address villages and work on water their environmental concerns. think it is treatment plants. There’s no parts The whole reason I came to college important store next to the water treatment was because of my subsistence plant that I can just go to pick up a that we background. While fishing over the part. speak up years I can see the decline in the Student Arlo Bante salmon runs. I wanted to go to to let them In the Gaalee’ya Project , taking time school so I could help work towards know we to listen to the elders provided a a sustainable salmon run, and work balance of tradition to university have heard on the regulations. science courses: Student Jessica Hildebrand what they Elders share another view on science The Gaalee’ya Program reinforces said. that an instructor cannot. They also the students’ realizations that Arlo Bante have a personal history, stories, and tradition and mainstream skills, the knowledge to offer. both sides , are essential for the next Student Katlyn Zuray generation: Mainstream scientists in many Teaching your kids how to hunt, disciplines recognize that elders traditional ways are important. You have observed our environments for have to adapt and learn if you’re generations and possess intimate going to be competitive in today’s knowledge that even the best world. mainstream methods cannot Student Ramy Brooks replicate. Seeking insights from elders adds to the process of If Alaska Native youth are taught to scientific inquiry and investigation. understand that science is already a NSF is an example of a government part of their lives, it will encourage agency that acknowledges the them to pursue the sciences at the importance of ancient wisdom, as university level. seen throughout Alaska: I’ve been doing science my whole Scientists want to learn about parts life… A lot of Alaska Native youth of Alaska, like why the salmon have been living science their whole doesn’t go down the river. But the life yet students are scared to go to scientists are kind of baffled and college for science. If they knew they usually go to the Native elders they’d been doing science their from that area that can explain why. whole life they wouldn’t be so afraid Student Gilbert Kennedy of it. It’s just been part of our life. Student Katlyn Zuray

12 Full Circle

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I Gaalee’ya students making drums. This Booklet provides a space for Elder Clara’s vision to help Alaska Gaalee’ya students to demonstrate Native students live in both worlds their knowedge of science as it was cutting edge for mainstream relates to Native ways. Through the science. To realize the Gaalee’ya Project, understandings complimentary nature of tradition and powerful intergenerational and education is the backbone of connections continue to inspire the Gaalee’ya STEM Project and a student participants: realization of NSF:

Elders are always motivating you to I never really thought about the two keep learning and going to school things joining together - my Alaska and keep moving forward but they Native culture and education. That also want you to remember your they could work together, that there culture, to listen to what your elders was a place in education for culture. say and keep the tradition. You can We are the I thought they were separate when I learn science and it doesn’t disprove generation was in my late teens. Someone in your Native beliefs, they can work your generation today- you don’t that is together and compliment each have to wait for that transformative other. Elders… make me want to taking back moment. Culture and education stay in school and inspire me to work together much better now. what was make a difference for my Elder Clara Anderson lost. community. Marjorie Student Ryanne Braselton Tahbone

Brett and Dan Solie 13 r e h t e g

Over the past five project years, Brett, Stan, and Amelia coding. o 2008-2013, Evaluation Research

T evaluated the Gaalee’ya STEM THE EVALUATION TEAM Project . During the first four years Throughout the evaluation, a Team

t the evaluation aimed to strengthen (Team ) of Alaska Natives students I enrolled at UAF, worked with the project and inform project faculty and staff. The final mentor and ERA Principal, kas

g evaluation resulted in this Booklet, aruskevich. As the Team conducted focused on the objective: interviews, evaluation project

n oversight and production was i Project students will demonstrate handled by kas. The evaluation

t conceptual understanding of Team members are: science in relation to traditional t Native ways of knowing. Amelia Ruerup who led the student

u While outcomes of this objective team of Gaalee’ya STEM students , were discussed each year, and Marjorie Tahbone, Stanley Edwin

P Gaalee’ya students were asked to and Brett Kirk. James Johnson III, is document their understanding, this one of the first Alaska Natives request only added more work to involved in evaluation. James students busy schedules. interviewed elders and students in project years 1-3. With the ERA student Team, the interview project was launched to Marjorie, Stan, and Brett are document meeting this objective. Gaaleee’ya Project students who Project students gave their time for have actively participated in the interviews and attended the elder program. As such, they are uniquely panel with interest. It was qualified to provide insights and something they wanted to do share understandings from a instead of had to do. participant and researcher perspective.

14 THE EVALUATION PROCESS For students: How do traditional The evaluation activities of the Native ways of knowing help you to This Booklet was a Gaalee’ya Project provided understand and relate to science, result of the efforts opportunities for the Team to learn or school in general? of many people. qualitative research methods. These Team The evaluation Next the learned qualitative methods are very different from the Team thanks: analysis. They worked together to quantitative research methods determine initial thematic codes for taught in STEM science courses. The elders and all interviews. Each student was Using flexible qualitative methods students who gave responsible to analyze the provided the space to be influenced generously with interviews they conducted. by each team members’ Native their words and Interviews from Years 1-4 were ways of knowing. their time. included in this process at the The ability to describe and coding stage. Themes were then Gaalee’ya document the process is a key step reduced to key themes that co-PI Dan Solie in qualitative research and the eventually became the four parts of and project staff purpose for this section. this Booklet. Misti Hopkins for Most important to the process, it their support, To learn how to carry out evaluation was the Team who chose the elder participation, and activities, the Team met twice and student quotes. In this way the efforts to ensure monthly. At these work sessions, Booklet reflects the cultural and this evaluation the Team learned the purpose and philosophical areas these Alaska project was a use of asking for consent, protocols Native students deem important. for working with Indigenous elders, success. Next, the quotes need connecting interview techniques, and use of narrative - to put it together into a audio equipment - as all interviews Thanks also go to story. Amelia wrote most of the were recorded and transcribed. the evaluation narrative, with edits by kas and Meetings also helped to coordinate support provided in Stan. the early project evaluation activities - no easy task years by Clara with four busy full-time students. Lastly, for reciprocity and as part of the consent process, the Team Anderson, Annette The Team interviewed elders who presented the DRAFT Booklet to Freiberger, and had participated in the Gaalee’ya elders and students at the final Jennifer Carroll. Project and Amelia interviewed gathering. This provided a chance project students.During the last for discussion and editing by Photos in the report project year, interviews focused on participants. Many of the edits were taken by ERA the following question: staff or used suggested were made to the DRAFT Booklet. One last review by the through courtesy of For elders: How do Native ways Team and the Booklet was finalized IAC. Some help students succeed in school? students provided and disseminated to all participants, their own photos. to NSF, and beyond so other students would have the opportunity to learn from it too.

15 HE EAM IOGRAPHIES T T B Brett Kirk is Inupiaq from Noatak, Alaska. He is a sophomore majoring Amelia Ruerup is Tlingit from in Civil Engineering and a Gaalee’a Hoonah, Alaska. She holds a student for the past two years. Brett bachelor’s degree in Justice and is is involved in the Alaska Native currently seeking a Master’s degree Science and Engineering Program, in Rural Development. Amelia has the American Indian Science and been working in evaluation for the Amelia Engineering Society, and Natives for past year and a half. In addition to Positive Change. Brett is an avid Amelia’s commitment to education hunter and actively participates in and career development, she is and embraces his Inupiaq culture. professionally and personally committed to ongoing development James Johnson III is a Koyukon of her traditional knowledge base. Athabascan from Fairbanks, Alaska. He holds a certificate in substance Stanley G. Edwin is Dranjik abuse counseling and just earned a Gwichyaa Gwich’in from both Stanley BA in Sociology (2013), both from Chalkytsik and Ft Yukon of the UAF. James has a genuine interest in Yukon Flats in Interior Alaska. Stan substance abuse counseling but is an Applied Physics student at UAF over the past few years he has and a 4-year participant in the developed a growing passion for Gaalee’ya STEM Program . Every program evaluation that extends the summer since he became a evaluator role. As an Indigenous Gaalee’ya student, he is an intern person, James hopes through during the summer studying physics evaluation work, to make the world research techniques. Stan plans to Marjorie around him a better place. graduate in Fall 2013, then attend graduate school. His favorite quote kas aruskevich is an expert evaluator is: “Lead by example”. from Fairbanks, Alaska. A graduate of both UAF and UAA, she Marjorie Tahbone is Inupiaq from completed a PhD focused on Nome, Alaska. She was a 4-year Indigenous Evaluation in 2010 from Gaalee’ya student and has earned the University of Hawai’i Manoa. her bachelor’s degree in Alaska Kas practices Place-Based Brett Native Studies with a minor in Evaluation across the State Inupiaq Language from UAF (2013). according to the research-based Marjorie currently works for principles learned from her doctoral Kawerak, Inc. in her hometown of studies and from 15 years of Nome. Marjorie was Miss Indian experience working with programs World 2011-2012 and is an that serve Alaska Natives. As a non- accomplished artist and fluent in indigenous Alaskan, kas brings a her Inupiaq language. She hopes to wealth of knowledge and become a cultural knowledge experience to work respectfully and James bearer and take part to keep her effectively with indigenous Inupiaq tradition strong. communities and programs and shares her knowledge through mentoring Alaska Native students.

16 kas This material is based upon work supported by the National Science Foundation under Grant No. HRD-0803161. Any opinions, findings, and conclusions or recommendations expressed in this material are those of the authors and do not necessarily reflect the views of the National Science Foundation. Sam Lena and Hannah

Contributing Elders Howard Luke – Old Chena Village George Albert – Ruby Sam Demientieff – Holy Cross Kenneth Frank – Venetie Lena Hanna – Kotzebue Hannah Loon – Selawik

Clara Madeline Williams – Huslia Clara Anderson – Rampart

Elder Participants

Vera Englishoe - Fort Yukon Madeline and Ida Ida Ross - Kobuk Elizabeth Fleagle - Alatna

Marie Yaska -N Hot upsiclita ured

Vera Elizabeth