Reproductions Supplied by EDRS Are the Best That Can Be Made from the Original Document

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AUTHOR Dayo, Dixie Masak, Ed. TITLE Sharing Our Pathways: A Newsletter of the Alaska Rural Systemic Initiative, 2001. INSTITUTION Alaska Federation of Natives, Anchorage.; Alaska Univ., Fairbanks. Alaska Native Knowledge Network. SPONS AGENCY National Science Foundation, Arlington, VA. Division of Educational System Reform.; Rural School and Community Trust, Washington, DC. PUB DATE 2001-00-00 NOTE 86p.; For volume 5, see ED 453 984. AVAILABLE FROM Alaska Native Knowledge Network/Alaska RSI, University of Alaska Fairbanks, P.O. Box 756730, Fairbanks, AK 99775-6730. Tel: 907-474-5086. For full text: http://www.ankn.uaf.edu/sop. PUB TYPE Collected Works Serials (022) JOURNAL CIT Sharing Our Pathways; v6 n1-5 2001 EDRS PRICE MF01/PC04 Plus Postage. DESCRIPTORS *Alaska Natives; American Indian Culture; *American Indian Education; American Indian Languages; Bilingual Education; Conferences; Cultural Maintenance; *Culturally Relevant Education; *Educational Change; Elementary Secondary Education; Eskimo Aleut Languages; Language Maintenance; Outdoor Education; Rural Education; School Community Relationship; Science Education; Teacher Education IDENTIFIERS *Alaska; Arctic; Eskimo Culture; *Indigenous Knowledge Systems

ABSTRACT This document contains the five issues of "Sharing Our Pathways" published in 2001. This newsletter of the Alaska Rural Systemic Initiative (AKRSI) documents efforts to make Alaska rural education--particularly science education--more culturally relevant to Alaska Native students. Articles include "Research and Indigenous Peoples" (Nakutluk Virginia Ned); "Multicultural Education: Partners in Learning, Yugtun Qaneryararput Arcagertuq" (Theresa Arevgaq John); "AKRSI Holds Forum on Culturally Responsive Curriculum" (Frank Hill, Oscar Kawagley, Ray Barnhardt); "Our Clothing, Our Culture, Our Identity: Keynote Address to the Arctic Clothing Conference" (Veronica Dewar); "Camping on the Tanana River" (Claudette Bradley); "Integrating Elders in Northern School Programs" (Cathy McGregor); and "Documenting Indigenous Knowledge and Languages: Research Planning & Protocol" (Beth Leonard) .Issues also describe conferences and professional development opportunities for Alaska teachers; successful practices in Alaska's five "cultural regions" (Athabascan, Yup'ik, Southeast, Alutiiq, and Inupiaq regions); winners of student science fairs; guidelines for strengthening indigenous languages, nurturing culturally healthy youth, preparing culturally responsive teachers, and making public libraries more culturally responsive; and undergraduate and graduate programs emphasizing indigenous knowledge. AKRSI regional contact information is included. (SV)

Reproductions supplied by EDRS are the best that can be made from the original document. Sharing Our Pathways: A Newsletter of the Alaska Rural Systemic Initiative, 2001

Dixie Masak Dayo, Editor

Volume 6, Numbers 1-5

U.S. DEPARTMENT OF EDUCATION Office of Educational Research and Improvement PERMISSION TO REPRODUCE AND EDUCATIONAL RESOURCES INFORMATION DISSEMINATE THIS MATERIAL HAS CENTER (ERIC) BEEN GRANTED BY 0 This document has been reproduced as received from the person or organization originating it. R. Barnhardt 0 Minor changes have been made to improve reproduction quality TO THE EDUCATIONAL RESOURCES INFORMATION CENTER (ERIC) Points of view or opinions stated in this document do not necessarily represent official OERI position or policy.

BEST COPY AVAILIMILt 11

VOL. 6, ISSUE 1 A newsletter of the Alaska Rural Systemic Initiative Jan/Feb 2001 Alaska Federation of Natives 0 University of Alaska 0 National Science Foundation 0 Rural School and Community Trust I >X >X 7.1 >X X i&zooffdcNZ kegoumo Voci by: Nakutluk Virginia Ned y interest in the issues associated with documenting indigenous knowledge evolved this fall while instructing CCS 601, Documenting Indigenous Knowledge. Research of indigenous peoples has been endured since the first arrival of non-indigenous peoples. Many times the research project and purpose wasn't clearly explained or in some cases not explained at all to individuals or communities involved in the research process. "Informed

consent" wasn't a requirement until recentlyJohnson Moses and his daughter, Nakutluk Virginia Ned, sit with and often there was no sharing or presenta-a model of a soos, created by Johnson. tion of results to the individual or community C XC X KC YX X IC K X studied after completion of the research project. Little attempt Cl@gegg was made to engage the people involved in a continuing knowl- Research and Indigenous Peoples 1 edge sharing process. Code of Conduct for Research 3 UAF Summer 2001 Program 4 In the past research was often done perspective of authors who spent only Subsistence Curriculum on CD! 5 by amateur botanists, surveyors, gov- a limited amount of time living among ernment officials, traders, missionar- the people they describe. Their sto- Project AIPA Education Summit 5 ies or anyone able to write and/or ries have contributed to the general Qelakun Wall' Qetegkun? 6 illustrate. The purpose of research impressions and the myriad of ideas Community Values and Beliefs 8 th en was to gather information on the that have informed non-indigenous Athabascan Region 9 indigenous people to serve the inter- peoples about Native life in the past. 2001 Native Educators' Conference 11 ests of an audience of non-indigenous The studies provide interesting de- Yup'ik Region 11 people. While the books that were tails, much of which is now taken for Southeast Region 14 written made for interesting reading, granted as fact and has become en- Alutiiq Region 15 they were usually written from the (continued on next page) ANSES Science Fair 2001 16

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(continued from front page) that is shared within families, com- Agog@ trenched in the language and atti- munities and tribes that teaches the )4 local traditions, values and customs. tudes of ou tsiders towards indigenous bur;§yggisoffic peoples. There are many people who are adept Documenting indigenous knowl- in a number of areas, but very few MP:Wks edge continues to be of interest to who are experienced in all of the Ray Barruharch, Co-Nreaor many people for a variety of pur- above. University of Alaska Fairbanks poses. Indigenous peoples themselves ANKN/AKRSI are beginning to contribute to the WhcV ils ilndllgemus PO Box 756730 research, thus providing greater au- Fairbanks, AK 99775-6730 thenticity and control over thcir own Knwlledge? (907) 474-1902 phone forms of knowledge. Indigenous re- Indigenous or traditional knowl- (907) 474-1957 fax search today has implications for the edge is the knowledge of the local email: [email protected] survival of peoples, cultures and lan- environment that people have devel- guages. It is part of the struggle to oped to sustain themselves and thus it Oscar KawcsOey, Co-Director become self-determining and to take serves as the basis for cultural iden- University of Alaska Fairbanks back control of the issues that affect ANKN/AKRSI tity. It is knowledge built up by a indigenous people. group of people through generations PO Box 756730 Indigenous knowledge as intellec- of living in vlose contact with nature. Fairbanks, AK 99775-6730 tual property that can be used by (907) 474-5403 phone others for financial gain is not some- (907) 474-1957 fax thing that the indigenous peoples have email: [email protected] The Elders of our communities had to deal with before. It contradicts are the holders of the the way we perceive the knowledge Frank HiDD, Co-Director indigenous knowledge that will of our Elders, our communities and Alaska Federation of Natives show us the way to he,ling and 1577 C Street, Suite 300 the tribe. Indigenous knowledge was wellness in our communities. Anchorage, AK 99501 preserved and retained in the oral (907) 274-3611 phone tradition through stories, language, songs, beliefs, values and respect for (907) 276-7989 fax (Lore, 1992) It is knowledge and skills email: [email protected] all living things, usually shared gained through hands-on experience overtly by example and demonstra- while interacting with the environ- tion. "The quantity and quality of ment. It is knowledge of plants, ani- knowledge varied among community mal behavior, weather changes, is members depending upon gender, Sharing Cur Pathways seasons, community interactions, fam- a publication of the Alaska Rural Systemic age, social stature and profession." ily genealogy, history, language, sto- Initiative, funded by the National Science (Lore, 1992) There continues to be Foundation Division of Educational Systemic ries, land and its resources, values, Reform in agreement with the Alaska Federation beliefs, traditional leadership, heal- of Natives and the University of Alaska. There is sacred knowledge that ing and survival. We welcome your comments and suggestions The Elders of our communities are is shared within families, and encourage you to submit them to: the holders of the indigenous knowl- The Alaska Native Knowledge Network communities and tribes that edge that will show us the way to University of Alaska Fairbanks teaches the local traditions, healing and wellness in our communi- P.O. Box 756730 values and customs. ties. Indigenous knowledge is the key Fairbanks, Alaska 99775-6730 for our survival and sustenance as (9071 474-5086 phone indigenous peoples. The Elders many specialized fields of knowledge 19071474-5615 fax present the indigenous knowledge in http://www.ankn.uaf.edu that are known by only a few people. the actions they take, their stories, email: [email protected] There are expert teachers, sled build- their display of respect for all things, Newsletter Editor: Dixie Masak Dayo ers, snowshoe builders, storytellers, their role-modeling and their invest- [email protected] trappers, dog mushers, hunters, skin ment in the community. They are the Layout & Design:Paula Elmes sewers, skin tanners, beaders, lead- paula.elmes@uaLedu repositories of the language, wisdom ers, orators, singers, knitters and fish- and knowledge of the past that is ermen. There is sacred knowledge

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needed to resolve problems that we have today and in the future. C@do Cmcipd 2ozocE6 2enciuth ilECIGEORDO CCMUMFAIMO§(è©) O Inform local leaders and_ people in the community of the UOCyfrOMOMO A C©de proposed research. C@Hclud O State the purpose of the research and explain clearly how it will To help guide and encourage cul- benefit the community. turally-appropriate indigenous-based research, I have put together a pre- O Obtain consent from the proper sources to do the research. liminary draft of a research "code of conduct" for discussion and review O Build reciprocity between yourself and the community and (see opposite). This draft is only the become familiar with community protocol. beginning of an indigenous research process that can be revised and O Show respect for and build trust with the person(s) or community adapted for each community and/or being studied. tribe. In conclusion, my investigation of O Have community members assist and be an integral part of the issues surrounding documenting in- research. digenous knowledge has raised more questions than answers. It is a topic O Actively involve community members in reviewing the draft and that is essential to the survival of final product before publication or distribution. indigenous peoples and therefore it is imperative that we pay careful atten- O Give credit and copyright control to the individual(s) or commu- tion to what we do. Even in the 21st nity involved. century, indigenous peoples will have to defend and protect our indigenous O Report results of the research to the community during and after knowledge and cultures. completion of the project. Further information and guidance on documenting indigenous knowl- Some quesOms edge can be found in the Guidelines for IIKICIMCIEgC3115, callMmaes cindbr Hbes Respecting Cultural Knowledge, avail- ¢cm'ider Ware c©nsonag gt) resecirthed cYa: able through the ANKN web site at oCan indigenous knowledge be owned by an individualor does www.ankn.uaf.edu/standards/ ownership belong to the tribe or the community? Who does CulturalDoc.html. Another excellent ownership belong to? resource on the issues outlined above is the book, Decolonizing Methodolo- o Who will have the copyright to the material? gies: Research and Indigenous Peoples by Linda Tuhiwai Smith. It can be Is the information considered "sacred knowledge" which is not purchased from Zed Books VHPS, to be shared with people outside of the community? 16365 James Madison Highway, Gordonville, VA 22942. E-mail Is there a consensus among the peopleon the sharing of address: customerservice@VHPS information? VA.com. Phone: 888-330-8477. o Was consent acquired from the proper sources? Miblliggraphy Johnson, Martha 1992. Lore: Captur- o Was the purpose of the research project fully explained to the ing Traditional Environmental person(s) or community studied? Knowledge, Dene Cultural Institute and the International Development o Who should be doing research in our communities to give an Research Centre, Hay River, NWT, accurate portrayal of our peoples? Canada 01100® (X190 PtIVIIM S70

G©G200V Prfwv@ffl k ©WO° Cahuoci Zuelb§ Allothcm ejmcikxig qphe Center for Cross-Cultural Studies, the Alaska Rural ermaakurcill JtSystemic Initiative, the Alaska Staff Development Network Orimiirtim Nogram and the Bristol Bay Campus invite educators from throughout kr 'bakers Alaska to participate in a series of two- and three-credit courses focusing on the implementation of the Alaska Standards for June 4-22, 2001 Culturally Responsive Schools. The courses may be taken indi- The Center for Cross-Cultural Stud- vidually or as a nine-credit cluster. All three courses may be used ies and UAF Summer Sessions will be offering the annual Cross-Cultural to meet the state "multicultural education" requirementfor Orientation Program (X-COP) for licensure, and they may be applied to graduate degree programs teachers, beginning on June 4, 2001 and running through June 22, 2001, at UAF. including a week (June 9-16) out at the Old Minto Cultural Camp on the ffurcall Aoclemy Cubuirdlly 2196p©Vgive Tanana River with Athabascan Elders from the village of Minto. The pro- §th@cis gram is designed for teachers and others who wish to gain some background May 26-30, 2001 familiarity with the cultural environ- Bristol Bay Campus, Dillingham ment and educational history that The five-day intensive Rural Academy, sponsored by the Alaska Staff makes teaching in Alaska, particu- Development Network, the Alaska Rural Systemic Initaitive and the UAF Bristol larly in rural communities, unique, Bay Campus, will consist of the following educational opportunities: challenging and rewarding. In addi- each enrollee will be able to participate in two out of eight two-day tion to readings, films, guest speakers workshops that will be offered demonstrating how the Alaska Standards and seminars during the first and third for Culturally Responsive Schools are being implemented in communities weeks of the program, participants throughout rural Alaska. will spend a week in a traditional two panel sessions will be offered in which participants will be able to summer fish camp under the tutelage hear first-hand from key educational practitioners and policy-makers of Atha bascan Elders who will share from throughout the state. their insights and perspectives on the a day-long field trip will allow participants to meetand interact with role of education in contemporary Elders and other key people and visit a traditional site in the Bristol Bay rural Native communities. Those who complete the program will be pre- region. participants will share successful strategies and programs from through- pared to enter a new cultural and community environment and build out the state. participants will have the option to complete a follow-up project relevant on the educational foundation that is to their own work situation. already in place in the hearts and minds of the people who live there. Instructor Ray Barnhardt, Esther Ilutsik and workshop presenters Instructor Ray Barnhardt and Old Minto Elders Credit options Credit option ED 695, Rural Academy for Culturally Responsive Schools (2 cr.) ED 610, Education and Cultural Pro- ED/CCS 613, Alaska Standards for Culturally Resp. Sch. (3cr.) cesses (3 cr.) $5.16 gtIncloo GTOPnvannvo 0 Hdfien Nty§ Namag Vuollod ABLA

June 25-July 13, 2001 The third course available in the k3n)(SkE §uniniP cross-cultural studies series is a three- by Joy Simon week seminar focusing on the educational implications of "Native ways of roject Alaska Indigenous People's Academy (AIPA) is knowing." The course will examine I:holding its first Education Summit scheduled for Janu- teaching and learning practices reflected in indigenous knowledge sys- ary 15, 16 and 17, 2001 in Fairbanks. The AIPA staff is in the tems and how those practices may be process of planning the Summit, focusing on the highlights incorporated into the schooling process. Examples drawn from the work of Project AIPA and how it will serve the Interior Native of the Alaska Rural Systemic Initia- education communities. Focusing on the purpose of AIPA, tive and the Alaska Native Knowl- edge Network will be shared with which is to develop curriculum that is indigenous to the participants. Interior of Alaska and establishing its identity through Elders' knowledge, the Summit will identify the following: Instructor Oscar Kawagley, Ph.D. o Professional development for teachers. Credit option o Curriculum development and piloting of materials. ED/ANS 461, Native Ways of Knowing o Aligning curricula with the state content and perfor- (3 cr.) $261 CCS 608, Indigenous Knowledge Sys- mance standards as well as the Alaska Standards for tems (3 cr.) $516 Culturally Responsive Schools. Information o Devise evaluative tools to assess the curricula as it is For further information, contact the completed. UAF Bristol Bay Campus at 842-5483, 842-5692 (FAX), or the Alaska Staff o Prepare for the upcoming Alaska Indigenous People's Development Network at 2204 Academy summer institute. Douglas Highway, Suite 100, Dou- glas, Alaska 99824. Phone: (907) o Establish a partnership program with the partner 364-3801 or fax: (907) 364-3805. school districts. E-mail: [email protected], or the For more information on Project AIPA, check out the web ASDN web site is located at hap:// www.asdn.org. site for the Association of Interior Native Educators at hap ://www. uaf. edu/aine.

©_ONAER9ilurn 2oz@uctioo @G Mg rp he Alaska Native Knowledge Network Subsistence Curriculum Resources CD pre- released version is now available for educational/evaluation purposes. For information on how to obtain the ANKN Subsistence CD Pre-released version, contact Sean Topkok, 474-5897 or email [email protected]. 0 7 011/300690 @TO PtallMin II ©12gkun N9'1@i agiggkurn1 by Cecilia Tacuk Martz

Keynote address presented at the Bilingual/Multicultural Education Conference, February 3, 2000 This year's conference theme, "Honoring the Past, Celebrat- social scientists and students. It became a slogan seen and heard in class- ing the Present, Creating the Future," brought to mind an rooms, on radio and television and on incident that happened at home with my children. They were posters. Who was it directed at? Mostly it was used in reference to pretty young and like all young Catholics, they were attending Yup'iit/Cupiit, Atha bascan, Tlingit, catechism classes. One night at dinner, I wanted to find out if Aleut, Ifiupiat, Tsimshian and Haida. they were learning what I had learned during my catechism days, Many kass'aqs embraced the phrase and its seemingly positive meaning. so I asked them: Of course, it wasn't necessary for them to "walk in two worlds," only for "What do you have to do to get to For instance there's a phrase that, Alaska's First Peoples. Oh, what a heaven?" on the surface, sounds like a positive, wonderful concept and everyone, it I was expecting them to answer even inspiring, slogan to guide indig- seemed, thought so. that they had to be good, live in har- enous peoples along the path to suc- There was a certain Yu p'ik person mony with other people and perform cess in the modern world. To achieve who thought about this phrase, "walk- Christian duties. One of my kids gave success, we are encouraged to "walk ing in two worlds." She mulled it me a look that implied I should al- in two worlds." over, discussed it ready know the answer to that ques- I've thought with trusted tion, so I asked again: long and hardOften as parents, teachers, friends and con- What do you have to do to get to about that phrase, colleagues, friends and relatives,cluded that it was heaven?" "walking in twowe don't realise that what we physically impos- Finally, one of the kids said, "Mom, worlds." do or say to others can have sible to walk in you have to die!" Duringthe unexpected results two worlds. She Trying to hide my smile, and still summer of 1998 I looked for an op- trying to get the answer that I wanted, had the privilege portunity to share I tried again: of serving as one her thoughts with a few prominent "But how do you get to hea ven?" of the faculty for the Island Institute's First People to see if they had arrived The same kid, this time with a Sitka Symposium. During my week at the same conclusion. She wanted to quizzical look, answered, "By heaven there I reflected more deeply on the do this discreetly because, at the time, plane?" concept of "walking in two worlds," her conclusion seemed to be politi- Often as parents, teachers, col- and since the symposium encourages cally incorrect. leagues, friends and relatives, we don't writing, critical thinking and debate, An opportunity came when this realize that what we do or say to I wrote down my reflections. I'd like Yup'ik person was invited to speak at others can have unexpected results, to share those thoughts with you now. a Canadian conference on education. just as my children gave me a totally On the second day of the conference, unexpected answer to my question bkkV fin iliw© Wcgilds, as this Yup'ik was walking with two about heaven. prominent Canadian First People edu- Sometimes we may believe that agsg' One cators, she hesitantly asked them, "Do what we are doing or saying is posi- A number of years ago the phrase you know the phrase "walking in two tive, but we need to stop and think. "to walk in two worlds" arrived in worlds?" When they answered yes, We need to put ourselves in other Alaska and took root. It was uttered in she carefully said, "You know, I re- people's places and minds and ask speeches, written about in books and ally never liked that phrase." One of ourselves what unanticipated conse- articles, discussed at conferences and the others replied in relief, "Me, too!" quences may come from our words, in conversations among educators, The Yup'ik asked, "Would you like to deeds or ideas. see what it looks like to walk in two

8 oioncioaoCA)G1 GYRIIMVO F worlds?" The other two looked at her others: Japanese, Russian, German, Luke of Fairbanks, Nora Da uenhauer withpuzzlement and said, "Sure." So Americankass'aqetc. The phrase of Juneau, Joe Lomack of Akiacuaq, the Yup'ik walked in front of them to should not be "walk in two worlds" Wassilie Berlin of Kassigluk, Louise demonstrate. The other two immedi- but should be "walk in your own Tall, Nita Rearden and Loddy Jones of ately burst into hearty laughter. A world first" and then add to it from Bethel along with the many others passerby saw the action and appeared the worlds of others. And it should be who take it upon themselves to teach to be thinking, "crazy Natives" (it directed to everyone, especially to their cultures and be positive influ- showed on her face.) those who live with people from other ences in their own communities. After the laughter subsided, the cultures. Before closing, I would like to do Yup'ik asked, "A person who walks Each one of us has to have an somethingvery un-Yup'ik. Under- like that, what does it remind you intimate knowledge of all aspects of stand, theElders are my heroes. I of?" The other two started laughing our own world respect them and I again and after they finally quit laugh- first. We have to learn from them ing one of them said, "A person who constantly edu-Me phrose shou,,ld nog' be "wciik practically every had an accident in his/her pants." cate ourselves in ?w© worlds" bul skuld be single day. This is Then their conversation turned our own language "milk in your own world gra" very hard for me serious as they began discussing other and culture. Even ond then odd gc,kaM the to say, but it hurts thoughts related to the phrase "walk- if no one is en-worlds d others. me deeply when I ing in two worlds." Concepts such as couraging usCo hear Elders say schizophrenia, conflict, failure, skills, educate ourselves that they are not abilities and language all emerged. about our own language and culture, smart because they haven't attended it is our duty to learn it, use it and kass'aqschool, or because they can't teach it to others until the end of time. speak English, implying that they are Ora Ond kremosg. o person We've heard our Elders say this over uneducated. You Elders are the most gruga hove ci solid kundoPion and over again. Paul John from educated people I know. Most of you Toksook Bay says it very eloquently even surpass those who hold doctor- hiS Or herMg? CUINsre ond be in the video tapeNutemllaput: Our ate degrees in the Western world. You oble © milk solidly in thci9 Cfie Vety Own(available from ANKN.) have great minds and your responsi- world, leornllll @bow. k, believe We bemoan the loss of our Elders bility is to teach us, your heirs, all you mi k and live and wonder what we'll do without can of what you know so that we can them. In our cultures' histories, when carry that knowledge and pass it on to the oldest Elders passed on, others those who follow behind us, just as What about all the conflicts this slo- came up and took their places. Why we are following behind you. gan could raise inside a person? Why should that stop today? Each genera- One last message: when we, as are only the Yu p'iit, Atha bascan, tion, each of us individually, has to Alaska's First Peoples, hold positions Ifiupiat, Tlingit, Tsimshian, Haida and face the reality that we will become of power, we have to use that power Aleut expected to walk in two worlds Elders one day and we must assume wisely and in the best interests of our and not others? the responsibility that fact carries with own people. We must be careful not The goal of the phrase is a positive it. It is our responsibility to teach our to use that power to our own personal oneto be successful in thekass'aq young people our traditions, our lan- advantage, to please our administra- world and yet be a whole person in guages and everything that we've tors at the expense of our autonomy one's own culture. Yet, what is a per- learned and continue to learn from or succumb to the temptations that sonan indigenous Alaskanto do our Elders. We can practice our tradi- power carries with it. to achieve the goal that the phrase tions and languages at home, at the So I challenge all of you: Yup'iit, "walking in two worlds" implies? The restaurant, at church, at the airport, Ifiupiat, Athabascan, Tlingit, Aleut, answer that came up was this: first at Sam's Club, even in Senator Ted Haida, Tsimshian to take advantage and foremost a person must have a Steven's office. I applaud people like of opportunities to learn your own solid foundation in his or her own Agatha John and others for teaching languages and cultures and pass them culture and be able to walk solidly in their children to speak our Yup'ik on so we can truly honor our past, that one world, learn all about it, language in the midst of English- celebrate our present and create our believe in it and live it. Then, if a speaking communities. [applaud Paul own future. person chooses to do so, he or she can John and his family in Toksook Bay, Quyana. add to that one world the best from Andy Paukan of St. Mary's, Howard Tacuk Martz

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learners. As we learn from one an- Quvuum* @ll© ci20 other, we can strengthen the sense of well being in our communities.

Oath WhdCCMwe gem? by Bernice Tetpon Educators who come to our communities from outside must make an oddie Jones, in a keynote speech to the Alaska Native effort to become part of the commu- JLj Education Council in October of 1998, spoke about what it nity so they can incorporate the local knowledge system into their teach- means for the community values and beliefs to be central to ing. How do educators find out about effective teaching practices. Her parents were her first teachers the community's values and beliefs? and enabled her to become knowledgeable in her Yup'ik culture. Many educators have learned that their survival depends on becoming Similarly, in my own Ifiupiaq upbringing, my parents were my acquainted with a knowledgeable first teachers and taught us values and beliefs that are well Native person in the community to help guide them in their everyday articulated in a poster published in 1996 by the North Slope lives as they join in community activi- Borough, Ilisagvik College. ties and informally visit community members to develop a sense of how These values and beliefs are: ondary schooling. It wasn't until I the community functions. There are Qiksiksrautiqagniq, which means was in my teacher preparation years many survival skills that have to be respect for Utuqqanaanun or Elders., and in graduate school that I was learned when educators move to a respect for allanun or others and re- taught anything related to my own community they are not familiar with. spect for inuuniagvigmun or nature. Most of us growing up learned to We also learned the importance of understand the world around us respect for ilagiigniq or family kin- Everyone in the community is a through patient observation and prac- ship and roles, and respect for teacher, and all teachers must tice in hands-on activities. Similarly, signatainniq or sharing. Other values also be learners. educators will have to take the time to and beliefs include knowledge of lan- observe and figure out how to com- guage, cooperation, love and respect municate and actively participate in for one another, humor, hunting tra- culture, language or environment. their new communities. ditions, compassion, humility, avoid- When instruction does not relate to In the same manner, it is our re- ance of conflict and spirituality. How the students' community values and sponsibility as community members do we go about this? beliefs, or is taught out of context, to give our children (and the teachers) they cannot relate to what is being time to observe and participate in taught and lose interest in school. hands-on activities and learn the val- The liiVe Cydeg Firmn The Alaska Standards for Cultur- ues and beliefs while actively engag- llnkncy Nilder ally Responsive Schools includes stan- ing in the community. We need to dards for students, educators, schools, ensure that they learn well in their When children are taught by ex- curriculum and communities. Our stu- Native ways of knowing and are able ample within the everyday life of dents need a strong sense of self-iden- to succeed in the Western world. As growing up from infancy through the tity and that can only come from our we return to the circle with the com- Elder stage, these values and beliefs students being strongly grounded in munity at the center, let us identify stay with them for the rest of their the values and beliefs and traditions our community's values and beliefs. lives. Looking at the circle with the of their communities. Our students How can we incorporate these values community values and beliefs in the also need to learn about their local and beliefs into our school? How can center and the cycle of life extending environment so that they can gain a we integrate the school into the com- from infancy to the Elder stage, we better understanding of where they munity and not see it as a separate can see how important it is for these fit in the world in a global sense. entity? values to be built upon as we enter Everyone in the community is a First of all, everyone in the com- Western-oriented elementary and sec- teacher and all teachers must also be munity is a .teacher. Some of us are 10 011n0000 @BD pnvounvo licensed and have credentials in certain subject areas, but many others AMCI3C1MCI1E G2cd@m] are experts in language, dancing, singing, hunting, outdoor survival, medi- ating, reading the weather, preparing Scrlov iNfighilbm OF@HC3InC] ©11I6 traditional foods and so on. Everyone Grandma Lillian Olin was interviewed by Negaltdenlebedze Amy Van has something to contribute. Sec- ondly, incorporating the Native lan- Hatten and featured as our Elder Highlight in Sharing Our guage into instruction gives students Pathways, Volume 5, Issue 3. This is a continuation of her story. advantages in their ability to understand the content that is required in amp What does it mean for a Not only Grandma, but also other exams and statewide tests. When a Native person to have self-determina- members of the elderly people came child is taught in their heritage lan- tion? and commented how well I presented guage first, whatever the content may myself and how well I took care of my Grandma 00On: Well, self-de- family. And so it made me feel good be, the child can then learn that con- termination is how well you present tent in the English language and suc- and just thinking, you know, I must yourself and the things you do, no be doing something right. It gives ceed equally with students whose first matter where you goout into the language is English. Being bilingual is you a great pride in being yourself wilderness, out into the public, when and showing how well you are doing a benefit, not a deficit. Students who you're applying for a jobit all takes are bilingual have cognitive skills that to other people. So that's a very im- self-determination. And this comes portant thing, and when I was teach- surpass monolingual students who can from the family values that we were relate to concepts in only one modal- ing, that's one thing I really impressed taught as children. Always respect, on studentshow our elderly people ity, while bilingual students can re- and do your best. Don't say "I can't do late to concepts through their own used to talk to us, speak to us, out of it", but always just believe within kindness and loving and caring. culture and make the transition to the yourself that you could do it, and do English language. Elders can be very it just as well as anybody else. That's nmy: Did they speak in the Na- helpful in this endeavor. Even when self-determination. And I think I've tive language or in English? they are unable to speak in the Native always believed in that because it evandoMa Olin:In their Native language, the Elders can provide a came from being neat as possible and wealth of resources for educators to presentable, which is important, be- language and when they're sitting with us and talking to us, it's a broken learn how to integrate local knowl- cause the first impression is always an language, you know, broken English, edge into the curriculum. everlasting thing. That's what we were Finally, knowledge of language is taught. I always did my best, to the but you understood them because when they're talking to you, they're an important value within the Native best of my knowledge in doing things. community. From knowing your lan- I saw my mom and my dad and making motions, expressing their thoughts. They're talking with their guage, the rest of the values and be- how other families spoke to their chil- liefs come into place. Within the circle drenif we got out of line, we were hands as well as their mind and their mouth. So it had a lot of meaning and we want our children to grow from corrected. There is a lot you observed infancy to Elder status and to fulfill while you were growing up and it much loving and caring that was going on. When you listen, regardless of the cycle of life without barriers. kinda sticks with you. Back in those Without these strong values we leave days, an elderly person would say, who you are, they'd say, "Koy, you have a good mind." You don't say, our children with a lack of self-iden- "Koy come here, sit down right here, tity that often results in the loss of a I want to talk to you." She'd say, "Ah, that's old fashioned! That's a sense of community. As educators and "What I'm gonna say to you is, I'm long tinie ago." The elderly said, "You have a good mind and you're going to community members, we will all ben- not gonna be scolding you, but I want efit from helping the children learn to talk to you, because I want you to do well." How did they know that and how did they predict it? I often the community's values and beliefs. be a good person and always be pre- wonder a bout it. I think that's where Through the Alaska Standards for sentable," and so they would give us Culturally Responsive Schools, we can advice, which was very important. the family values come. I try to teach it to a lot of the kids and a lot of the find ways to make sure these values To this day, I always value that, espe- kids really look up to me and say, "Hi and beliefs are incorporated into the cially after I got married and Grandma teaching of our children. reinforced what had been said to me. (continued on next page)

11 o® mneocoo pnvamain

(continued from previous page) their working items are always stacked tive language and we understood her Grandma, how are you doing today? and clean in one spot. Nothing is out and what she was doing. After I moved Is there anything you want us to do?" of order. Their working space is clean. back to Galena, there was Grandma So I must have done something good The area is all clean and they just take Lisby, Grandma Eva, Grandma Lucy, to reach out to those kids. They come pride in what they're doing and are Grandpa Boball the elderly and give me a hug, which is very, thankful for the things they get. They people and my aunties. They all very touching. I say "Koy, just keep do not let things fall on the ground spoke fluently; they were my teach- on being who you are, you'll go a long where people walk, and that's a sa- ers. ways." Lot of times, that's what was cred thinga very, very sacred thing. Just listen`carefully and listen to said to me. So people were reaching That's part of growing up." the word, how it's pronounced. And out, and now I'm trying to do the very The times I had gone to the Lower when you're alone, just repeat it over same thing, and some kids say, "Thank 48 and talked with the different people and over. See if you got it, you got it you, grandma, for talking to us." I tell and we got to talking about values, good. And when you get with some- the kids "Anytime you want to talk the family and the tradition, the cul- one when you're talking, and it just and visit, just come." I'm always home, ture and they'd say, "Well, our cul- doesn't come out as plain, don't worry I'm always a vaila ble. It is always good. ture is very similar." You know, it about it. People never laugh at you or was more so when we were children, make fun of you. Some of the girls that Amy: I. have seen visitors pitch in but nowadays people have gotten very were at Holy Cross going to school, and help do whatever chores you are careless in how they do things, be- they came back and they didn't know engaged in, like in the smokehouse. cause the values are not being taught. how to talk. but now they're learning Gridm© ©Din: They're just They're trying to pass it on to the to speak the language. It's true, like willing to help and learn. When you younger generation and they say they they say, it's never too late to learn. will keep on trying. They'll never make something, like I'm sewing and Amy: Do you see anything miss- give up. making something, there's always the ing today that would help people feel question, "How did you do that?" Amy: How did you hang on to more tied to the land and help young Where did you get your thoughts? your language? people to find balance between the How did it come to you?" And I said, two worlds? "Well, while I was sitting I am a Grandma ©Dim Well as a child, curious person and always searching, I don't remember ever speaking the Grandma Olin: It all depends looking at things, like visiting an eld- language, but when I heard children on the parents. I see a lot of the chil- erly person. Don't touch anything, speaking their own language at the dren that's carrying on as the grand- but just look, look and see how all boarding school, I just wished I had parents didthe values, traditions, learned. When I came home I learned self-determination. Then there's some the language by listening. They'd be that just go from day to day and I talking and laughing and I just kept figure these are the children that were CCW9d1611 listening and I wondered what they not really being taught or spoken to In our last issue of Sharing Our were saying. When there were some about the values and self-determina- Pathways we inadvertantly did not words I didn't know the meaning to, tion. Lot of times I blame the TV. A apply an liiupiaq font where I repeated that word over and over, parent has to be really stern. It takes needed. Under the article ANKN until I got it fluently. And then I'd ask the people irt the community to work Website it should have read: my sister, "What does this mean?" together arid set up goals and work 0 Another new link to a very She just found it so funny that I didn't towards.it.: Unity is a very powerful useful resource is to the say the word right and then I said worcL Tryito, express it and carry it Nikaitchuat Ilisakviat "Well, sister, what does it mean?", out. ThaCg the iinost valuable thing. and then she would explain it to me. In the spring every year, the younger Project. ... http://www.alaskool.org/ Then it fulfilled my curiosity. But I children have a Grandparent's Day, native_ed/curriculum/ was partial for another reasonI al- the Elderly's Day where they make a OTZImmersion/ ways liked to listen to them because gift for us and write a story. They PROJECTABST.html. you learned when you were visiting interview us and then they write a Please accept our apologies for with them how they sew, how they're story. With that type of thing, that's any confusion this might have working, how they're cutting fish, where the germination of the values caused. just doing things. My step mom was comes in. bilingual. She spoke to us in the Na- Baasee' o® @TO Pni711C27[3170 0 0 0 Klw© 7gYuE loga@Eig, guy Muggaao° igcmhoomio llEclgomoC@UOM by Qirvan Abby Augustine, First-Grade Teacher, February 4-6, 2001 Ayaprun Elitnaurvik, LKSD, Bethel held in conjunction with the annual The Fifth Tri-Annual World Indigenous People's Conference on Education (WIPCE) August 1-7, 1999 in Hilo, Hawaii was Aga5kor L3111111ngind definitely the most unique professional conference I've ever AuPilogguFail auccVll@n/ attended. It was almost like a dream. Perhaps one of the greetings kjusaly C©dag'OYDee given In a brochure I picked up summed up the overall feeling of February 7-9, 2001 the conference: Aloha Kakou e na hoa 'oiwi mai Kahiki mai, mai Anchorage, Alaska na kihi 'eha o ka honua nei (Warm greetings to our indigenous cousins from all over the world.) It reminded me of one of my he purpose of the Native Ed u- cators' Conference is to pro- encounters with a Hawaiian lady who said she was part Eskimo vide an opportunity for people en- through an Eskimo whaler from before. We broke out in laughter gaged in education impacting Native people to come together and saying, "Maybe we're cousins!" There definitely was a feeling of learn from each other's work and camaraderie in the air. to explore ways to strengthen the links between education and the Our hosts, the Native Hawaiians, important guests. cultural well-being of indigenous had begun the conference planning in Elders were given special seating people. Building on past themes, 1996, so from the beginning to the in a protective shaded area. In Ha- the theme for the 2001 NEC is end, in spite of the many indigenous waii, the Elders are regarded as Kupuna "Sharing the Harvest of Indigenous people represented from all over the and referred to personally as Uncle or Knowledge." For further informa- world, the conference went smoothly. Auntie. Even though they weren't tion, contact: One of the first welcoming activities related, everyone addressed them with was a "Welcome of Visitors" where much respect. Respect for Elders was Virginia Ned everyone gathered at also evident in the ANKN/UAF the Hilo Bayfront. other cultures that PO Box 756730 There the islanders Uesped T©r Elders wcis @fis@ brought their Elders. Fairbanks, AK 99775-6730 greeted the partici- It was a familiar rela- Phone: 907-474-2477 or 474-1902 eviderd in the ©ther cukures pants traditionally in 03G1 br©ugla their Elders0 tionship for us from Fax: 907-474-5615 what they called Alaska with our El- E-mail: fnvmnl@ualedu. "Arrival of Canoes" ders. The rest of the For information regarding the 27th through thunderous chanting and participants sat on the ground quiet Bilingual/Multicultural Education/ dancing depicting the symbolic ar- and still, as expected. After the El- Equity Conference, contact: rival of the visitors to their islands. As ders, we were given half coconut shells the canoes neared the shore, it was filled with Awa juice, the special bev- Dr. Bernice Tetpon exhilarating to witness the chanting erage drawn from Awa plant roots Alaska Department of Education going back and forth from those on used during Awa ceremonies. We and Early Development land and those in the canoes. After quietly drank the sacred drink. 801 W. 10th Street, Suite 200 that we had an opportunity to partici- During the first evening there was Juneau, AK 99801-1894 pate in a sacred Awa ceremony. An another welcome by the organizers of Phone: 907-465-8729 Awa ceremony is a formal Hawaiian the conference. One of their comments Fax: 907-465-3396. welcome, usually reserved for the most (continued on next page)

13 oo eirallIal OM pnomenvo

(continued from previous page) 3. Health Education and Healing (in- turned out that Tuesday and Thurs- was not to pay too much attention to digenous health practices and be- day were spent on what was called our notes but to make an effort to meet liefs) excursions", where we spent the and get acquainted with the person 4. Language Movement (language whole day on informal presentations next to us whether it was in the caf- practice, preservation and policy) in a Hawaiian village. We were bussed eteria or on the bus. Along with that, 5. Philosophy of Education (philoso- to our particular selections. Our first even though it wasn't announced, we phy, spirit and culture) gave each other small gifts from our 6. Science, Technology and Educa- respective cultures. This allowed us tion (science and ways of knowing I returned with a feeling that we to exchange ideas and addresses for and teaching that brings ancient are a part of a larger group further networking. During the knowledge into modern practices) recognizing the importance of evening, different groups performed 7. Teaching Practice and Indigenous our heritage and are not alone and presented gifts to the conference Curriculum (teaching practices and in this struggle. organizers. We felt very honored and how curriculum can be experi- fortunate to have Mr. Ackiar Nick enced more fully) Lupie from Tuntutuliak, Alaska to 8. Justice, Politics and Education excursion was going out on a tradi- speak for us. He was traveling with (sovereignty, land, freedom and tional canoe into the ocean. Before his daughter Nanugaq Martha Perry how education dovetails into ac- going out, our host described and and her family. Our group presented tion, policy, programs and move- explained how traditionally canoes a nasqerrun (headdress) and tegumiak ments) were treated with respect because of (dance fans) as gifts from Alaska. There were many interesting ses- the food they brought back from the Another very unique aspect of the sions to choose from. Our conference ocean. When we went out, we paddled conference was recognizing our spiri- booklet had one hundred twenty in unison and before we knew it, we tual side of life. In one description of pages. We found ourselves making were riding with the big ocean waves! the educational strands, they in- the selections the night before be- We didn't get out very far, but I sure cluded, "we are able to invigorate our cause of the wide range of choices. A didn't mind. I had never been in big commitments to these fields of inter- few of the sessions included titles waves in a canoe before! est, find and cherish new relation- like, Mahi WhaiWorking with All in all, attending this confer- ships and begin to String; Restoring ence was empowering both spiritu- strengthen our Balance: Elders ally and professionally. I returned spiritual and pro-"We are able to invigorate our intheSchool; with a feeling that we are a part of a fessionalnet-commitments to these fields of Aisiimohki Pro- larger group recognizing the importance of our heritage and are not alone works around the interest, find and cherish new gram, a School- globe." In many Based Traditional in this struggle. It reminded me that relationships and begin to of the presenta- Disciplinary Pro- there are many successful language tions we attended, strengthen our spiritual and gram, Indigenous immersion programs elsewhere that it was very com-professional networks "around Spirituality, Re- we can look to for support when we mon to have athe globe." search in American need it. We must also be careful not to brief traditional Indian and Alaska look for answers elsewhere and re- opening prayer Native Education: mind ourselves, as does the theme of by an Elder in their language. In our From Assimilation to Self-Determina- the 1999 World Indigenous Peoples presentation, we had an opening tion; Native Hawaiian Curriculum De- Conference on Education, that "The prayer by Mr. Ackiar Lupie and a velopment: A Study Identifying Critical Answers Lie Within Us." Yup'ik dance before and after the Elements for Success; and our presen- Special thanks to the Alaska Rural presentation so we did not feel so out tation, Ayaprun Elitnaurvik Yupiik Im- Systemic Initiative through the Alaska of place doing it. mersion: Strengthening Our Alaskan Federation of Natives for their con- There were eight educational Yupiik Eskimo Language and Culture tinuing support. strands of WIPCE: with Cingarkaq Sheila Wallace, Editors note: The next World In- 1. Arts and Education (movement, Angassaq Sally Samson, Atianaq digenous Peoples Conference on Edu- song, culture and storytelling) Veronica Michael and I presenting. cation is scheduled for August 4-12, 2. Educational Policy and Leadership Initially I dreaded a five-day con- 2002 in Calgary, Alberta, Canada. (developing policies and develop- ference thinking of all the sitting and ing our own styles of leadership) listening we might be doing but it

14 1 onneocoo ®T11 Pn411C070 V@ 2udogt Mowiou§6§kkilg© CEO 8,ocAon* by Atchak Desiree Ulroan, Chevak Alaska. I was accepted to this pro- Ofl .§UP3aggEICO gram which allowed me to take col- We Native Alaskans should keep the right totake animals lege courses and earn college credit. After six weeks of hard thinking and and plants for food off our own land. This is the land my working, I graduated with a certifi- ancestors used for survival. cate of completion! I am not afraid to face challenges. The government does not have the river and no more families working I am the secretary/treasurer of right to stop subsistence. What would together to harvest for the winter. Chevak's class of 2001. To this job, I happen if people in other states were Every summer my family goes out bring all of my qualifications and my told they were not allowed to farm fishing to harvest fish for the winter. accomplishments. I do the typical sec- anymore? Farmers live off the crops During fish camp my mother tells us retary/treasurer duties: take notes, that they grow and livestock they stories of our ancestors and she teaches keep track of decisions, count the raise. It's the same with subsistence my sister and me how to cut fish and money we earn, the money we spend hunting. There are no boundaries and gather foods. My father teaches my and our profit. I keep our class inno fences around the land of my an- brothers how to set and mend nets. formed of our budget and help guide cestors and the care that is provided Some of the important lessons that my decisionma king with budget limita- for crops and animals comes in a dif- brothers learn are the location of our tions. But my real strength as a class ferent form. The food from the land ancestral sites and where to hunt and officer is that I have great determina- helps families stay healthy. gather wood. Knowing the land is tion. I want to succeed and I have the I don't know much about farming crucial for survival in this region of ability to inspire my classmates to set because my family does not farm. the world. their own goals and realize their own People who don't depend on subsis- In the villages there are not as dreams. tence don't know much about it ei- many jobs as the cities. Not very many ther, except they want us to get rid of people have high-paying jobs so they it. My lack of knowledge about farm- can't afford to lose their subsistence AREE Skige ing doesn't make me want the farmers rights. The social and economic im- throughout the United States to stop pact of subsistence rights is tremen- ll©© Voilv 200 farming. I am not saying that I am dous. I hope that the government will Feb 2-4, 2001 more intelligent than those people look more into the subsistence rights Birchwood Camp (near Anchorage) who want to end subsistence, but for Native Alaskans. Following the successful AISES they should really take the time to State Science Fair of 2000, high- look at the issue from our Alaskan ©fi, lealenhilp quality,culturally-based science Native perspective. There are a lot of projects will again come from all families in my community and I am a strong leader because I am a hard worker. I volunteered to work over the state of Alaska to compete throughout rural Alaska that depend in the Alaska Native Science & entirely on the land for food. My for the community cleanup in the Engineering Society (ANSES) State family is one of those families. How summer of 1999. In October of 1999 I Science Fair 2001. can the government expect so many also volunteered to help out with the people, especially Elders, to change community Halloween contest. Help- FCR awe ithrumgon: their diets and lifestyles? ing in my community is important to Alan Dick, Coordinator Much of our cultural heritage is me. E-mail: [email protected]. woven in with subsistence hunting During my junior year of high Phone: 907-526-5335 and fishing. If it is taken away there school I applied to the Rural Alaska ANSES website: http:// will be no more fish camps along the Honors Institute (RAHI) in Fairbanks, www.ankn.ualiedu/ANSES.

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0@uboca b2o,g6@tig AI@ 0 Will The lime Ever Come? ©TCCIEN6c

,5CDU ©© to particu- Review by Eric Fry, Juneau Empire larland- A 1.1.1.1,5011., AO. scapes." hen Andrew Rope II1>a Tlingit born in Sitka, wanted to \ I,, 7 Since know more about, his clan in the early 1970s, he went to the1993 conference, Thornton has worked Elders and other traditionrbearers. "It's reallya way of ground- with the Southeast Native Subsistence ing yourself," Hope said.."To be a Thngit Or even learnmore than Commission to document more than 3,000 Native place names and their superficial knowledge,aboUCTlingit traditions, people haveto cultural associations. "That was pretty learn who the tribes ',clans "and houses-are. Thenyou see hOw successful in communities where there everything is connected was a good knowledge base," Thornton said. "But there are con- Hope organized conferences of El- during a battle against the Russians. straints, given that there are fewer ders in the 1970s and began compil- The book also includes Andrew than 1,000 Tlingit speakers. You're ing a list of Tlingit tribes and clans. Hope's list of Tlingit tribes, clans and really racing against the clock on some That led to a gathering in Klukwan in clan houses and excerpts from George of the stuff. It's literally the case that May 1993 of Tlingits from Southeast, Emmons' manuscript about the tribes in some places you have one person British Columbia and the Yukon and based on his interviews with Natives left who is a Tlingit speaker and really tribes that neighbor the Tlingits. "It in the late 19th and early 20th centu- knows the geography," Thornton was the closest we've ever come to a ries. said. gathering of all the Tlingit tribes, clans Thornton contributed an article In the early 1970s, when Andrew and clan houses," Hope says in his calling for a Tlingit resource atlas that Hope began to compile cultural infor- introduction to Will the Time Ever would show not only geography and mation, "You pretty much had to sac- Come?, a recently published collec- natural resources, but also what the rifice yourself financially in order to tion of papers from that meeting and landscape means to the people who gain this type of knowledge," he said. other material. have used it for generations. "Because it was very much in an envi- The book, published by the Alaska Thornton, Who has worked on ronment of culture suppression and Native Knowledge Network, was compiling resource studies for the state language suppression. The body of edited by Hope, the Southeast re- Division of 'Subsistence, wrote that written information about Tlingit cul- g i on a I coordinator,and Tom such an atlas would turn on its head ture has grown a lot in the past 10 Thornton, an associate professor of the usual one-dimensional, or purely years, and it can help bring Tlingit anthropology at the University of physical, view of the landscape. It knowledge and the language into the Alaska Southeast. "The book is unique would include maps, art and stories schools," Hope said. "Today's gen- in the literature," Thornton said. "The that portray the values and practices eration has much more access to tradi- whole project was really unique," he of Natives. tional knowledge than mine could said, in bringing together Elders and The state compiles harvest data ever dream about," he said. scholars. and locations in order to manage sub- The book is distributed by the Among other articles, the book sistence. "But a lot of other issues University of Washington Press and includes Andrew Hope's account of come out when you ask how resources the Alaska Native Knowledge Net- his clan's migrations and Herb Hope's are used and how [subsistence users] work. It costs $15 plus $4 for ship- story of his efforts to retrace a Sitka feel about different lands," Thornton ping. The book can be ordered by clan's survival march in 1804 across said. "To a lot of people, it's about calling 800-441-4115 or via the press what is now called Baranof Island being able to maintain relationships web site at www.washington.edu/ u wpress/. onnotoo cAo cvaceonvo Allufig 2ogILEg OnVuoRkg lownigo, Haouy ciEd Cullgwo

common in places where many Native %vough CuvAollum (and other) cultures live together such as Seward and probably Valdez and by Sandy Wassilie Cordova as well. One of our Elders, Tr7 rom my position asthe Johnson O'Malley Program Coordina- Liz Randall, recently commented, "People here are like nowhere else," tor last year, I learned of comments by Yup'ik children that meaning helping each other out in they could understand some of the words in the Alu'utiq take- spite of different backgrounds. I have seen a couple of notable home readers. More recently a mother, excited by the Alu'utiq examples of this cooperation in the learning materials she saw, remarked to me how much it is like region where one Native culture helps Iimpiaq in words. It is just put together differently. another to remember and continue its practices. Teri Rofkar, a Tlinget One has to sit up and take notice accurate information that is pulled weaver from Sitka, has researched when this kind of interest in the together in one unit with meaningful and worked with Alu'utiq people on Alu'utiq language is shown in Seward, activities. It takes an incredible spruce root collection, preparation and a small but diverse community just in amount of time just to find and pull weaving. Leo Kunnuk, an Iimpiaq terms of the Native cultures repre- together good materials, if available. dancer and carver from King Island, sented alone. Few Alu'utiqs live here I am also finding it is not only now of Seward, has taught mask carv- these days, but the interest of others teachers but also community residents ing to Alu'utiq children at the Nuchek in their language and history has been and visitors who are genuinely inter- Spirit Camp, encouraging them to use sparked. The reasons vary. They are, ested in knowing about the peoples their own traditions. And now herein for some, because of the similarity to who were first here. I have worked Seward the Al u' utiq language materi- their particular Inuit language and part-time over the past four years at als are helping some people remember customs and, for others, simply be- Bardarson Studio in the boat harbor. their own languages. cause there are materials in a Native A fair number of visitors want to have These dynamics live been language in this community. Back an art object that represents the area strengthened and supported by the when the Chugachmiut Curriculum and often they want Native art. It is Chugachmiut Curriculum Develop- Development (CCD) Project started, a helpful when I can tell them about the ment Project. It is my heartfelt wish number of parents I surveyed did not cultures of our state and the particu- the project will continue. Of all the care which Native language would be lar expressions found locally. cultures, it seems the least is known taught as long as there would be a Last summer, a man who was look- about the Alu'utiq of the Chugach Native language offering. ing for a totem pole (a small represen- region. Yet, we have found there is Over the past two and one-half tation!) was so grateful when I told such a wealth of information in the years, I have served as the curriculum him it was not something tradition- memories of the people and in the developer on the CCD Project. I share ally carved and used in this region. repositories of many museums around these accounts so you will know the No one had taken the time to tell him the world. The land itself still holds impact curriculum can have through before. Now we also have the Cultural clues to the past. There are links to this work and through the work of Heritage Center that helps us learn Alu'utiq cousins on Kodiak and the others. This interest extends beyond and appreciate the culture unique to Alaska Peninsula. There is encour- the tribal community into the schools. our areaa taproot of the region's agement from other cultures. We have Teachers are hungry for quality, teach- history too long missing. just begun our search and network- a ble materials on the history and ear- Besides interest, the curriculum ing. Let's continue the research and lier times of this area. This means has begun to capitalize on another materials development. Let's teach our materials that are appropriate for the development: cross-cultural coopera- children what we know and how to age they are teaching, representing tion, a characteristic that has become discover what we do not know.

17 00 011n00690 CAGi paocannvo >X >X >X >X >X X Kaiak 2egimoll gurd Scilence Fob' %mem

Scientists' Choice: Matthew Van Atta, Chiniak, "The Physics of Lapture" (Alutiiq Baseball). This project will compete in the Alaska State Science and Engineering Science Fair in Anchorage, March 30April 1, Christopher Engler and Matthew Shewfelt present their science fair project to 2001. judges at the Fourth Annual Interior ANSES Science Fair 2000 held in Elders' Choice: Fairbanks December 7-9, 2000. Photo by Sean Topkok. Charlene Christiansen and Hel- ena Tunohun, Old Harbor, "Para- Fourth AMTMll ilfigerllOr ARMS Science Fc]ir lytic Shellfish Poisoning".

goond Prize Winners 1st Grand Prize: Project Title Young Scientists Grade Village Jacquie Seegere, Port Lions, "Herbal Teas". "Snow Shelters" Scott Asplund 9 Circle John Carroll 6 Circle 2nd Grand Prize: Marjeena Griffin, Chiniak, "In- "Use of Berries" Magan John 8 Circle sulators (Clothing)". Sheeena Tritt 9 Circle The two grand prize projects will compete in the Alaska Native "Trapping & Tanning of Martin" Christopher Engler 7 Ft. Yukon Science and Engineering Society's Matthew Shewfelt 8 Ft. Yukon (ANSES) State Science Fair 2001 "Fewer Mosquitoes in Ft. Yukon" Kyke Joseph 6 Ft. Yukon held at Birchwood Camp near An- chorage February 4-6, 2001.

University of Alaska Fairbanks Nonprofit Organization Alaska Native Knowledge Network/Alaska RSI U.S. Postage Paid PO Box 756730 Fairbanks AK Fairbanks AK 99775-6730 Permit No. 2

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SUSAN VOELKEL ERIC / CRESS PO BOX 1348 CHARLESTON WV 25325-1348 VOL. 6, ISSUE2 A newsletter of the Alaska Rural Systemic Initiative KXXXMarch/April 2001 Alaska Federation of Natives 0 University of Alaska 0 National Science Foundation 0 Rural School andCommunity Trust _ZJOdinbmol kluK6A6.ifiT8 t°,)c6EE,@?o dui) liugOm @@110@rifKl?pa ./AyrsocLiwa by Theresa Arevgaq John, Director Rural Alaska Native Adult Program, Alaska Pacific University

Keynote address to the 27th Annual Bilingual Multicultural Conference, February 7, 2001 aqaa! Greetings to the bilingual conference planning 7 committee, Elders, educators, parents, students, administrators and community members. I am honored and humbled to Theresa ArevgaciJohn instructing a be the keynote speaker for the 27th annual BMEEC 2001 confer- class at the University of Alaska ence theme, "Multicultural Education: Partners in Learning." Fairbanks. Photo courtesy of Rural Student Services, UAF. There are several key points in regards to the Yup'ik heritage C X< X C. >X X< >X >X >X Y, language and culture I feel are important to address today. I will use English as well as Yup'ik in my presentation. COIngegS Multicultural Education 1 The key points that I would like to address are: Alaska Native Literature Awards 6 ANSES State Science Fair 7 ANutrad§ 4. Do children with bilingualism New Guidelines 8 have better educational out- Southeast Region: Getting From Here I. Who is responsible for the lan- comes? to There: Vision for a Southeast Alaska Tribal College guage maintenance? Is it the 5. Will we lose our Native cul- 10 parents? Community? Educa- Athabascan Region: tural identity along with lan- What is happening in Old Minto?12 tors? Elders? Self? guage loss? UAF Summer 2001 Program 12 2. Should we be concerned about 6. Where are the Elders? Inupiaq Region maintaining Yup'ik Language? 7. Should we support Yup'ik im- News From Northwest Alaska 13 Why? mersion programs? Yupik Region 3. Will bilingualism affect a Alaska Native Village Education 14 child's formal education? How? (continued on next page) Yup'ik Science Fair Report 15 gweoow® onimicinvo Ail@§k] (continued from front page) Rho* ildway Famakm @nd ile's 11UNACAIMS Zoos Opgamk. npfilk Latusage DevekpunegO. ilaibive I am fortunate to have been raised Martz, former Kuskokwim Campus Ray Barnhcsrdt, Co-Drec©r in a remote Yup'ik-speaking commu- faculty member, who developed the University of Alaska Fairbanks nity on Nelson Island. This was the Y/Cuuyaraq poster containing these ANKN/AKRSI era when formal education was just words. Our students will learn and PO Box 756730 being implemented into the commu- live as the key holders of our Elders Fairbanks, AK 99775-6730 nity. Elders, grandparents, parents words. (907) 474-1902 phone and prominent community members With fluent indigenous languages, (907) 474-1957 fax were the main educators who taught youth can have strong cultural and email: [email protected] youth and adults the indigenous tra- traditional knowledge, spirituality, ditions and cUkomsquliraat, communication skills and self-esteem. Oscar KrawcagOey, Co-Director qanruyuutet, alerquutet and inerqutet. It is also evident as time goes on that University of Alaska Fairbanks Oral traditional education passed it will only become more difficult for ANKN/AKRSI down creation, raven stories and cul- youth to maintain their first language. PO Box 756730 tural values. Many Elders and com- The English language world sur- Fairbanks, AK 99775-6730 munity members truly believed and rounds us and is slowly eroding our (907) 474-5403 phone still believe in our creator, Ellam Yua. languages away, which is our power (907) 474-1957 fax We are taught that Ellam Yua granted base with each generation. The lack of email: [email protected] us our indigenous language, culture, indigenous language brings suffering for youth and adults. For example, Frank Hill, Co-Director history and spiritual world for us to language barriers make it difficult for Alaska Federation of Natives keep and maintain. The ancestors' innovative and effective traditional new generations to learn about tradi- 1577 C Street, Suite 300 teaching methods are integrated and tional family ties and clans, ancient Anchorage, AK 99501 effective multicultural education ma- stories and songs, leadership skills, (907) 274-3611 phone ceremonials, hunting and gathering (907) 276-7989 fax terials. The Yup'ik pledge (opposite page) skills and traditional laws. email: [email protected] is recited in some Kuskokwim Delta We have learned from the research Yvillages like Toksook Bay. When I presented by the Alaska Native Lan- attended Calista Elder's Conference guage Center at the University of Sharing Our Pathways is last November, I had an opportunity Alaska Fairbanks regarding language a publication of the Alaska Rural Systemic to visit the school and participate at loss among our Native groups. In some Initiative, funded by the National Science the school assembly. There I requested cases, like the Eyak and a few others, Foundation Division of Educational Systemic the students to recite the pledge which the only speakers are dying off. We Reform in agreementwith the Alaska Federation I've attempted to translate. must make an effort to ensure that the of Natives and the University of Alaska. I specifically wanted to share this remaining indigenous languages are We welcome your comments and suggestions with you because it's written in enhanced and taught to all ages. Our and encourage you to submit them to: Yup'ik. The words in this pledge re- language and cultures are greatly af- The Alaska Native Knowledge Network mind me of late Elders like Billy Lin- fected and impacted by the daily use University of Alaska Fairbanks coln, Sr. and my grandmother, Al'aq of English. On the other hand, we P.O. Box 756730 have community members who can- Fairbanks, Alaska 99775-6730 (respected leaders) who spent endless hours teaching us kids using these not speak their language yet have an (907) 474-5086 phone exact words. The important messages understanding and sense of their cul- (907) 474-5615 fax . http://www.ankn.ucif.edu reflect cultural integrity, accountabil- ture. I would like to share with you email: [email protected] ity, self-determination and encour- two heartbreaking encounters I had Newsletter Editor: Dixie-Masak Dayo ageafoundation for youths' with two elderly women who ex- [email protected] achievement. pressed their pain and sorrow with Layout & Design:Paula Elmes At this time I would like to take a me. Both events happened in Bethel [email protected] moment to recognize and thank the around the mid-1980s. Yup'ik associate professor Cecilia

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ancestors, let us unite and make a Wangkuk] yupigni cpnrruyWe ,3210.Md cmgDOMiarho commitment to incorporate indig- akAupauk], ukvenciVc], pingrnaggauita. enous languages into all aspects of our We, the Yup'ik people, growup following the traditional values and villages so we can have societies with principles. We live in harmony,we have faith and also strive for common languages. prosperity. These two women were willing to share their painful family crisis for a HaufirkmOu psuyarauWeni piaryarcanggenvmDa reason. They are not alone in this ovdegaagngenek. situation, many of our people are go- This is because we have wisdom and knowledge ofour traditional ing through the same crisis. We can- lifestyle. not continue to hurt the hearts of our Elders, the holders of our cultural ©ileac °Tar= Giunai 2cyingumcm2 (800cm Okpcmehgnfi wisdom and knowledge. They are the ellpengcgrrift nunullOWenggenviAse backbone of our families and deserve the utmost respect. As Native speak- Those who hold and respect the traditional knowledge and laws ofour ers who are also educators and admin- spiritual worldview know that they will be rewarded for theirproper istrators, we can enhance language behavior. use in schools and at home and pro- ©clarruyidern ciihunc3i unlyuarNMeng, ehmkachfiens, vide efficient communication tools for mucjBevkerruc]fieng yuuhsajerdcp. the students without endangering their scholastic achievement. Those who follow the traditional values, laws and principles will To encourage Native heritage lan- become wise, knowledgeable and live to beprosperous and wealthy. guage development, the parents, school board members, educators and prominent leaders all need to get involved in planning the annual The first person was an Elder like this? Are we as parents and fami- academic curriculum. We must be- woman in her sixties from a coastal lies responsible or are the schools? I come proactive members by joining village, waiting for a flight at the think we are all responsibleaspar- local and district school boards that airport. While we waited, sitting on ents, relatives, community members guide and work with school adminis- benches across from each other, a and educational employeeswe must trators. We can and must identify young lady came to her and asked her not let this continue. quality Native educators and admin- a question in English and grandmother The second Elder shared a similar istrators with expertise and profi- responded back in broken English. situation with me. In her case, the ciency in Native languages and let Her voice was quivering when she teacher advised her to speak to her them control the schools. Native edu- told me that she could not communi- children in English because that would cators should promote and provide cate effectively with her own grand- benefit their education. About twelve local knowledge, wisdom and inno- child that she was raising. She was years later, another teacher ap- vation through developing a dynamic unable to teach her and other children proached her and said, "Why didn't curriculum. These steps will provide the Yup'ik traditions and values be- you teach your children Yup'ik? At positive consequences for our Yup'ik cause they did not have a common nor this point, she felt confused by two heritage language. efficient communication tool. The educators approaching her with op- We have our own Native immer- grandmother looked very sad at that posing advice. She admitted it was too sion programs in place, like the ones moment, which made me feel sorry late now for children to learn Yup'ik in Bethel and Kotzebue, that develop for her. She was sad to see the passing who are older and will have a hard and implement community-based, of her heritage language, including time learning the new language. She culturally-relevant curriculum. They her culture, as the students used only sat silently and cried. This is a na- have dedicated Native educators, staff English at school and watch televi- tional controversial issue with schools, and teacher aides who work diligently sion after school. There is an argu- governments and leaders who all to ensure indigenous education ment that we face daily regarding struggle to deal with the question of through first languages. When I vis- language use responsibility. Who is if/how we should include indigenous ited the immersion school in Kotzebue, responsible for resolving situations languages in our schools. Like our (continued on next page) 0 @IMMO® ®030 Png11227M70

(continued from previous page) our youth. Please don't let them stop tural diversity in school. The Native I was impressed with little kids speak- you from doing your job. Through students were criticized for speaking ing Iflupiaq only. Shortly after I ar- programs like these, our descendents Yup'ik or for wearing Native cloth- rived, their teacher informed me that will learn and live Native ways of ing. The goal of the cultural group I could not speak English beyond the knowing without endangering their was to develop and encourage cul- entrance area. I spoke to them in future success in an integrated society. tural identity among students through Yup'ik because my Thu piaq language traditional activities. They learned the is limited. Disciplinary rules like these The Ilmpod Wilk history and meanings of traditional will enforce indigenous language use. Yu p'ik songs. During our sessions they Naluk, my niece, has gone through llanguage Prwrom viewed videos of dancers, learned the Yup'ik Immersion Program in about masks, mukluks, qaspeqs and Bethel since it was implemented a few @yvSgudegg ANilgudes headdresses. After a few gatherings, years ago. She is now in the fifth The Yup'ik language programs students began to show up in their grade, with fluent Yup'ik speech and influence student attitudes in ways qaspeqs and mukluks and were no grammar. Her mother, Agatha John- that make them feel proud of their longer ashamed of themselves. The Shields, has been an influential edu- heritage language and 'culture and parents of my students approached cator and proactive parent of the will have a long-lasting positive im- me in local stores and asked what I program. Thank you for your persis- pact on their attitudes. Harold Napo- was doing to their kids. They in- tence, Gus, in teaching all your chil- leon, in his book Yuuyararq, states formed me that their childrens' atti- dren and other's Yup'ik at home and "Many villages have expressed inter- tudes improved at home and they school. There is fear that some parents est in reviving cultural heritage ac- were anxious to attend school. We, as feel in giving their children an oppor- tivities and Native language use in educators, can inspire our youth to tunity to learn the indigenous lan- their schools, because it has become become proud owners of their language. I was shocked and horrified evident that practicing one's cultural guage and traditions. that some Yup'ik parents in Bethel heritage and speaking one's heritage My late grandmother, Anna were resistant to enrolling their chil- language promotes self-esteem in Kungurkak, like many Elders, was dren into the immersion program. young people." my best educator allowing me to ben- They believe their children will have The Alaska Standards for Cultur- efit by maintaining the advanced first a hard time adjusting to a standard ally Responsive Schools says "Cultur- language that belongs to our people. English classroom after Yup'ik im- ally-knowledgeable students are well Elders in her generation who were mersion classes. They simply don't grounded in the cultural heritage and raised through oral history have a see the need and are eager to have traditions of their community." One solid personal and educational foun- their kids become like everybody else. of the objectives of this standard states, dation .She once said "Ilaten Today my sister's children can com- "Students , will be a ble to reflect kenkekuvki elitnaurciqaten": "If you municate with their grandparents in through their own actions the critical love your family and community mem- their first language. This proves that role that the local heritage language bers, you will educate them." The indigenous languages can be taught plays in fostering a sense of who they true meaning of love is to make time to at home and school. It takes dedica- are and how they understand the educate the young future leaders us- tion, determination and persistence world around them." ing the integrated teaching methods to make this happen. These students When the youth learn to speak of our Native ways of knowing. are the future leaders of our languages. their heritage language fluently, they Our ancestors also teach us .the I applaud the efforts of all immer- will be able to hear and learn many of importance of knowing who we are sion teachers who provide essential our traditional qanruyutet and and that we should know our cultural lifelong cultural foundations for youth alerqutet that will give them guidance values. The Yup'ik term aciriyaraq, and serve as role models for students for healthy and prosperous lifestyles. refers to acquiring a Native name. It is and educators. I used these two Knowing one's language is interlinked an honor and comes with responsi- examples of what I consider to be an with learning one's culture. bilities. Through the naming system, ideal and effective immersion pro- When I was doing my student we keep our ancestral spirits alive and gram with a community-based cur- teaching at Bethel High School in the we must carry that name with re- riculum. There are challenges from early eighties, I had an opportunity to spect. The Elders stress traditional opposing parents, school board and form a cultural club that met weekly. values like naklekiyaraqcaring for community members who feel that I formed this club because I had heard others, kenkiyaraqlove for all, and Native education is not essential to that there was a problem with cul- ilangqersaraghaving friends and

22) 3® @TO potownvo associates. These are integral parts of teach with Elders from all over the the morning when their minds are our societies that we must revere and state as well. These Elders taught col- fresh, and repeat them again later that nurture. lege students for five intensive weeks. evening. I would suggest a few words In reference to our traditional spiri- The students recorded, cataloged and at a time so they don't get confused. tuality, we must revisit our tradi- archived videos and audiotapes at the For communities, make a conscious tional ceremonies and rituals that local library. I would recommend all effort to use the indigenous language meant so much to our ancestors. educators to utilize these resources of daily. We need to become proactive Yuraryarat, the various dance Elders sharing their biographies and and encourage members to become ceremonialsincludingkevgiq, life stories as cultural teaching tools. fluent speakers. I encourage you to ineqsukiyaraq,kelgiq,kegginaquryaraq I would like to take this time to invite Elders to use their first lan- and nangerciciyaraq are diverse forms recognize some of these Elders who guage to address the public in schools, of prayer. The angalkuut (shamans), took time to provide invaluable churches, local events or on radio and both men and women, played very knowledge and wisdom in the past: television. Build a team of local educa- important roles in these communities. Frank Andrew, Chief Paul John, Susie tion and community organizations to The angalkuut are gifted with powers and Mike Angaiak, Teddy and collaborate in efforts to incorporate to heal, interact with animal spirits Maryann Sundown of Southwestern; and implement the use of indigenous and serve as composers and choreog- Austin Hammond of Southeast; language in social functions. raphers. I am not promoting shaman- Catherine Attla, Chief Peter John and Academic institutions and admin- ismI'm just informing you about Moses Johnson of the Interior; Mary istrators should become friends and the past. Elders inform us that our Bourtokofsky of the Aleutians; and supporters of immersion schools as Native spirituality was forced aside Jimmie Toolie and his wife and Mr. well as bilingual and cultural educa- or put under the table when newcom- and Mrs. Issac Akootchook of the tion centers. Incorporate and imple- ers arrived, with the expectation that North. I salute all the Native Elders ment culturally-relevant orientations ancestral powers will revive again who have contributed to the educa- for school board members, adminis- when the time is right. I feel that the tion of our Alaska schools. Without trators, staff and educators on local time is right now to empower our- them we would not have quality re- language, history, culture and sea- selves to bring back our traditional sources for our cultural curriculum. sonal lifestyles. It is essential for all forms of prayer through multicultural They are truly our Native professors. academic employees to understand education. In the southwestern re- and incorporate traditional ways of gion of Alaska, young people are Sgydegilez living. Partner with local Elders, bringing back the drums and forming prominent community members and school dance groups. With formations SfeerVinti agencies to assist in developing com- of local dance groups, we are bringing munity-based academic curriculum. back language and Native spiritual- C©nunurfifilles @rid Utilize the Guidelines for Strengthen- ity. This is possible with Native edu- Rpmfillileg ing Indigenous Languages in conjunc- cators who organize and teach with tion with the Alaska Standards for the help of local Elders. I recommend The following are strategies I feel Culturally Responsive Schools. Encour- bookslikeCauyarnariuq and will assist in strengthening our com- age and sponsor bilingual educators Agayuliyararput for teachers to use m unities and families for our to get certified and hire them. This that describe various ancient ceremo- children's education. For parents, the will have a positive impact on our nies told and described by the Elders. caretakers and first educators, please student retention rate. In the past, I had several opportu- make time to teach your heritage lan- Tamalkurpeci cingamci mary- nities to work with and learn from guage at home. Start with simple agcisqelluci yugtun qaneryararput respected Elders who live in various words like kenkamkenI love you. If nutemllarput-llu ciumurucesqellukek parts of our state. First, the Bilingual you don't know the language, learn it elitnauruteklukek-llu. I just summoned and Cultural Institutes in Bethel with your children. Use note pads to you to fight to keep our indigenous brought in Elders to assist Native edu- write down Native words and post languages and cultures alive. It's go- cators for four intensive weeks. They them all over the house. For example, ing to be an uphill battle. Let's stand collected materials and developed post them in living rooms and kitchen up together as one team to enhance community-based resources for KI 2 areas and use them as visual remind- multicultural education. books. The Elders-in-Residence pro- ers. Make time to talk with your chil- Tuaingunrituq Quyana. gram at UAF allowed me to work and dren. It is best to teach them early in

23 ammo@ onvirmin Ako %An 2ovis nve©wisvcio by Olga Pestrikoff ased on Guidelines for Respecting Cultural Knowl- iJ the Alaska Indigenous Literary Review Board, a working committee comprised of Alaska Native regional representatives, has spent the last year

planning a literature review and recognition process Three of the recent recipients of the Alaska Native to showcase Alaska indigenous literary works at the Literature Award are pictured with their plaques: Lucille Davis, Nora Dauenhauer and Marie Me.ade. Native Educators' Conference held February 4-6, 2001, in Anchorage. This historical event was an outgrowth of the work over the last five years through the University ofdifferent masks prior to presentation. All recipients received standing Alaska Fairbanks and the Alaska Federation of Natives in a specialovations in recognition of their im- project called the Alaska Rural Systemic Initiative. portant work ensuring that an authentic Alaska Native legacy is passed The "Celebration of Alaska Native a Tlingit from Southeast Alaska, was to future generations through publi- Literature" was held on February 4, recognized for poetry in Life Woven cation of their knowledge in varying 2001 at the Sheraton Hotel in Anchor- with Song. Marie Meade, a Yup'ik of genre and media. The celebration was age, Alaska, honoring fiVe people rep- Nunapitcuar, was a translator and momentous for Alaska Native people resenting a cross-section of the Alaska transcriber for Elders in the book and many tears were shed. Native community. Each selection rep- Agayuliyaraput: Kegginaqut, Kangiit- Following the presentation, writ- resenied a different genre of litera- llu, Our Way of Making Prayer: Yup'ik ers shared some of their works. Nora ture important to indigenous people Masks and the Stories They Tell. Da uenhauer read from her published of Alaska and the world. Not present were Eliza Jones, a works. Lucille Davis treated the audi- Lolly Carpluk of Mountain Vil- Koyukon Atha bascan of Koyukuk, ence to some stories of her childhood lage/Fairbanks, who helped to orga- who was being recognized for her in Karluk on Kodiak Island. Marie nize the gathering, said "It was a non-fiction work on the Koyukon Meade also spoke to the group. historic and very emotional event, Athabaskan Dictionary and Lele Kiana Andy Hope of Southeast Alaska, a impacting not only the prestigious Oman, an Ifiupiaq of Noorvik and leader in organizing the event, shared indigenous authors being recognized, Nome, for her book based on tradi- some of his poetry and the stories but their families, friends and, finally, tional tales called Epic of Qayaq. surrounding production of those se- the indigenous educators who have Nora Dauenhauer, Lucille Davis lections. Elders present honored Andy waited so long for such a historic and Marie Meade accepted their for his lifelong pursuit of writing, moment as thisto see it come to awards. The other two recipients, Eliza including his persistent effort at es- fruition." Jones and Lele Kiana Oman, were not tablishing this first award celebration Pictured in the photo above right present so representatives accepted of published indigenous literature. are recipients of three of the awards: the awards for them. Each was pre- A very exciting piece of Alaska Lucille Davis, a Sugpiaq from sented a plaque with their name and history unfolded that night, the cel- Kodiak Island and Anchorage, was Alaska Indigenous Literary Award of ebration of published literature by recognized for her stoiytelling, an 2001 engraved on it. Masks decorat- indigenous people who come from a example of which is published on a ing each plaque were crafted by Ben traditionally oral society! CD-ROM, Gathering Native Alaska Snowball of Anchorage who explained Music and Words. Nora Dauenhauer, the significance of each of the five

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It would have been instructive to capture the discussion on tape as the four Western science judges and the by Alan Dick five Native Elders deliberated the "Best of Show" projects. Each nomi- -ir- n the late 70s our family moved to Aniak.I was rather nation for Best of Show was defended iLsurprised when I learned that the name of the Aniak basket- by a judge in the presence of the others. The observations that were ball team is Halfbreeds, as I knew this is not a complimentary shared reflected the keen insights that term in all parts of the nation. students had exhibited. Later, one of the Native Elders, I gently asked my children what viewing and deliberating, the judges who was normally very quiet, was so the name of the team was and how were invigorated and repeatedly emphatic in making the case for a they got that name. Surprisingly, our thanked us for inviting them. Why? project that he stood, vigorously pre- youngest son, who was only a first- The projects were a beautiful synthe- sented his view and even shook his grader said, "They are the Aniak sis of both worlds. There is an unmis- finger. When he sat down, he was Halfbreeds because they take the best takable energy that accompanies the stunned, and apologized for being so of both." natural learning process. forceful. We smiled and thanked the During the recent ANSES State AKRSI alone did not make this Elder for his insight. The student had Science Fair, we truly saw the "best of happen. We merely created an arena spoken to the Elder's reality. both." All projects were firmly rooted where motivated village students and These moments happen only once in the local traditions, yet brought teachers could shine. We created a in awhile, but with cultural and sci- out the science processes and prin- framework that fostered a cultural ence interests high and everyone ciples that are reflected in the state synthesis oflocal knowledge and text- knowing what to expect next year, a standards. book knowledge. The students new dynamic is certain. The best of After a long grueling day of inter- brought the evidence. both. Again.

MOE 2ak .§ammo @5 1&090.§ by Claudette Bradley Following are the results of the second annual Alaska Native Science and Engineering Society state science fair. We had six projects that were grand prize winners. The "Best of Show" was a project on insulators submitted by Marjeena Griffin, a tenth-grade student from Kodiak. We had 27 projects from 10 villages and 44 students with 10 chaperones. Thirteen projects were done by individual students, while 14 projects were done by teams of 2 and 3 students. Eight projects were demonstrations and 19 were experiments. The fair ran smoothly and we all enjoyed the Camp Carlquist facilities. The food was good and there were lots of outdoor and indoor activities to keep everyone happy.

Village Experiment/Demo Place Project Title Name Grade Kodiak Individual Experiment Best of Show Insulators Marjeena Griffin 10 Mekoryuk Team Experiment First Tanning Reindeer Hides Robert Bujan 8 Mekoryuk Team Experiment First Tanning Reindeer Hides Amanda Williams 8 Fort Yukon Team Demonstration Second Trapping & Tanning Marten Christopher Engler 7 Fort Yukon Team Demonstration Second Trapping & Tanning Marten Mattew Shewfelt 8 Crooked Creek Team Experiment Third A Cold Body Willaim Felker 8

Crooked Creek Team Experiment Third A Cold Body Elena John 1 2 McGrath Individual Experiment Fourth Buckskin Fringes Arianna Solie 6 Circle Team Experiment Fifth Snow Shelter Scott Asplund 9 Circle Team Experiment Fifth Snow Shelter John Carroll 6 gin 00630 @TO cumesan jg©7Oubdokuoz llEct©Eablo L3Egnigoo@mid'dOclobcFkg Corall@ped Ly I7ll7©@q©G

wo new sets of guidelines have been developed addressing ing of future generations rests. qp Indigenous language learners JLthe strengthening of indigenous languages and the nurtur- must take an active role in learning ing of culturally-healthy youth. One of the purposes of these their heritage language and assume guidelines is to offer assistance to people who are involved in responsibility for the use of that language as contributing members of the indigenous language and child-rearing initiatives in their com- family and community in which they munities. The guidelines are organized around the role of various live. Native communities and orga- participants, including Elders, parents, classroom teachers, com- nizations must provide a healthy and munities and young people. Native educators from throughout supportive environment that reinforces the learning and use of the the state contributed to the development of these guidelines heritage language on an everyday through a series of workshops and meetings associated with the basis. Educators are responsible for pro- Alaska Rural Systemic Initiative. viding a supportive learning envi- The guidance offered by the guide- will be enhanced. ronment that reinforces the wishes of lines is intended to encourage every- Following is a summary of the ar- the parents and community for the one to make more effective use of the eas of responsibility around which language learning of the students in heritage language and traditional the Guidelines for Strengthening In- their care. parenting practices in the everyday digenous Languages and the Guide- Schools must be fully engaged life of the community and school. It is lines for Nurturing Culturally-Healthy with the life of the communities they hoped that these guidelines will fa- Youth are organized. The details for serve so as to provide consistency of cilitate the coming together of thc each area will bc published in a book- expectations in all aspects of students many cultural traditions and lan- let form and are currently available lives. guages that coexist in Alaska in con- onthe ANKN websiteat Education agencies should pro- tructive, respectful and mutually www.ankn .uaf.edu . vide a supportive policy, program beneficial ways. and funding environment that en- Along with these guidelines are emidellines courages local initiative in the revital- general recommendations aimed at ization of the indigenous languages. stipulating the steps that need to be Sgrenggihenling Linguists should assist local com- taken to achieve the goals fOr which munities in the development of ap- the guidelines are intended. State and lldll© propriate resource materials and federal agencies, universities, school Wingascass teaching practices that nurture the districts, families and Native commu- use and perpetuation of the heritage nities are all encouraged to review Respected Native Elders are the language in each respective cultural their policies, programs and practices essential resources through whom the community. and to adopt these guidelines and heritage language of a community and The producers of mass media recommendations wherever appropri- the meaning it is intended to convey should assume responsibility for pro- ate. In so doing, the educational expe- can be learned. viding culturally-balanced materials riences of students throughout Alaska Parents are the first teachers of and programming that reinforce the will be enriched and the future well- their children and proVide the foun- use of heritage languages. being of the communities being served dation on which the language learn- oanca0690 @TO ptaczynn

Communities must provide a portive policy, program and funding healthy and supportive environment environment that encourages local that reinforces the values and behav- initiative in the application of tradi- iors its members wish to instill in their tional child-rearing and parenting future generations. practices. Educators are responsible for pro- Researchers should work with viding a supportive learning envi- local communities to help document ronment that reinforces the cultural traditionalchild-rearingand well-being of the students in their parenting practices and explore their care. applicability to the upbringing of Schools must be fully engaged today's youth. with the life of the communities they All citizens must assume greater serve so as to provide consistency of responsibility for nurturing the di- expectations in all aspects of students verse traditions by which each child lives. grows to become a culturally-healthy Child-care providers should human being. draw upon Elders and other local ex- Further information on issues re- perts to utilize traditional child-rear- lated to the implementation of these guidelines, as well as copies of the Guidelines for Nurturing Culturally- ing and parenting practices that Healthy Youth and Guidelines for nurture the values and behaviors ap- complete guidelines may be obtained Strengthening Indigenous Languages propriate to the respective cultural from the Alaska Native Knowledge will be available in the near future community. Network, UAF, PO Box 756730, Fair- from the Alaska Native Knowledge Youth services and juvenile jus- banks, AK 99775-6730, hap:// Network. Meanwhile the guidelines can tice agencies should provide a sup- www.ankn.ualedu. be viewed on the ANKN web site at http://www.ankn.ualedu. < >X >X X< >X >X X X< X< >X X< X< X< X<

&Adam§ ©u AilazilE7 2*Eciil g@a@d0 Huomilm Cukuar Andy 11©b Tsui Schnoideu. Hodky bsk Southeast Regional Coordinator Aleutians Regional Coordinator Respected Native Elders are the 8128 Pinewood Drive Kodiak Island Borough School District essential role models who can share Juneau, Alaska 99801 722 Mill Bay Road, North Star the knowledge and expertise on tra- 907-790-4406 Kodiak, Alaska 99615 ditional child-rearing and parenting E-mail: [email protected] 907-486-9276 that is needed to nurture the cultural E-mail: [email protected] well-being of today's youth. E3PCMISOOT 1lD1E409 Inupiaq Regional Coordinator kkfi Ang@Ocik Parents are the first teachers of PO Box 1796 Yup'ik Regional Coordinator their children and provide the foun- Nome, AK 99762 AVCP dation on which the social, emotional, 907-443-4386 PO Box 219 intellectual and spiritual well-being E-mail: [email protected] Bethel, AK 99559 of future generations rests. E-mail: [email protected] Culturally-healthy youth take an Vellmc] RlliCAF 907-543 7423 active interest in learning their heri- Athabascan Regional Coordinator 907-543-2776 fax tage and assume responsibility for PO Box 410 their role as contributing members of Ester, Alaska 99725 the family and community in which 907-474-4085 they live. E-mail: [email protected] ® @I Ing06110 CACI POGR27/217® OCABMOCia 20#@Thl ©Am Frram ll?©u gr) Th©G

fll@G @G olgincia Mgt] Toball Coke by Ted A. Wright have been thinking about tribal colleges and what it will take least three classes of students that to establish maintain such an institution in Southeast Southeast Alaska Tribal College - - / (SEATC) could serve, regardless of Alaska. In otherstates whereqiibally-controlled colleges have whether they are just out of high been established, enrollment giew as academic and support school or are adult learners: O Those who want to take college devefopedand aawareness of the tribal college programs were \\ classes and learn more about the advantage spread throughthe region:Tven though my visits to world around them but from an //,-\ \\./ tribal colleges h'ave,Only been, for a week or two, I have seen and Alaska Native cultural perspective. / /,? /-"// (These are continuing education heard a lot of_eyidence that they wo-rk...Tor\ example, one study students with academic or artistic/ showed that students who attend a tribal college: cultural rather than vocational interests.) Take less time than others to pride in their heritage and an under- O Those who go to college with the graduate, standing of who they are, as well as intent to pursue a degree or certifi- Stay in school and finish more of- the belief that they can make valuable cate and are attracted to the tribal ten than other enrolled students, contributions to their families and college because of its focus on Na- Have an ending GPA that is half a communities. With this philosophy tive culture and its abiding inter- point higher than mainstream at the heart of their missions, tribal est in their success. (These students graduates, colleges offer classes specific to the Would matriculate at the South- Carry less debt with them after cultures of the tribes they serve, as east Alaska Tribal College and, de- they have completed their studies well as more general courses in Native pending on their goals, transfer to and studies and regular academic subjects. UAS or Sheldon Jackson College.) Are more likely to stay in or return In this way, tribal college students O Those who would otherwise not to their home areas after gradua- gain a stronger sense of self while view college as an option, either tion. they earn a degree and take advan- because their secondary school ex- The author of this study believed tage of the opportunities higher edu- perience was not positive, or be- that the benefits of tribal colleges re- cation can provide. Many of them go cause they believe college is too sult from the fact that they provide a on to successfully pursue further stud- hard. (For these students, the tribal non-competitive environment where ies at mainstream institutions. college could work with high group and cooperative learning is After hearing a message similar to schools in a two-plus-two or char- emphasized and in which hands-on, this, a fellow member of an ANCSA ter-school-to-tribal-college pro- inquiry-based methods prevail. A corporation board on which I once gram that is more in tune with Carnegie Foundation Report on tribal served asked me why we would need their needs.) colleges concluded that most tribal a tribal college when existing institu- The existence of this population is college faculty practice instructional tions already have a hard time getting hard to prove by surveying people's methods that recognize rather than enough students through their doors. opinions about what they might study ignore the importance of traditional My answer then and now is that I or why current institutions have failed ways of knowing and of Native cul- believe there are a significant number them. In fact, this is one of those times ture. More to the point, the tribal of people in our educational system where you just have to have faith colleges recognize that all students that want and need more than what that, if you build it step-by-step, they need more than technique and a de- the existing institutions have to offer. will come. In my observations, most gree to succeed in life. They need To be specific, I believe there are at tribal colleges that have come into

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teach, it is more true now an interesting phenomenon in recent than ever that our Elders years, and I think it warrants a com- and our Indian Educa- ment. The University of Alaska South- tion Program and JOM east and Sheldon Jackson College, graduate's roles must be along with other colleges, universi- front-and-center withan ties and non-profit organizations in eye toward institution- Alaska, continue to receive what will alization. amount to many millions of dollars to I also envision sev- recruit and retain Native students, eral Alaska Native char- train Native teachers, create curricu- ter schools throughout lum that reflects Alaska Native values Southeast that would and to help largely Native districts serve as a pipeline to the improve their schools. These grants tribal college. The junior to "Alaska Native Serving Institu- Southeast Alaska Tribal College Campus, Juneau and senior year of the tions" are almost always directed by charter high-school ex- non-Native individuals who, though existence have done so more as a re- perience would then include prereq- good, honest people, do not have the sult of someone's vision and faith than uisites for a SEATC Associate of Arts whole benefit of our Native and tribal due to their collection and analysis of (AA) degree that is compatible with perspective. Plus, you have to ask data. Still, the leadership of the tribal those offered by UAS and Sheldon yourself, when are we going to get to college movement in Alaska is work- Jackson College and articulates with the point where these millions of dol- ing to compile basic data about the their bachelor's degree programs but lars for Native programs will actually numbers of American Indian and features an Alaska Native Studies be provided to and controlled by Alaska Native students who drop out emphasis and maintains a consistent tribal, Native organizations and insti- of high school, drop in and out of focus on the relationship college over many years or exit col- between Native and non- lege altogether. Even in the absence Native views of the of definitive data, we know that too world. many of our students are not staying Thequestionof in school and are either not going to whether there is a need college or exiting after a certain point. for additional degrees If, as I claim, a tribal college is part of and certificates beyond the solution to this problem, how do those already offered can we get there from here? only be answered as the My personal vision for Southeast SEATC management Alaska Tribal College starts with the meets with regional em- already-established Board of Trust- ployers and representa- ees, which includes a significant num- tives of UAS and SJC. It berofEldersandistruly is possible, for example, representative of our tribes. In terms that the tribal college Sheldon Jackson College campus, Allen Auditorium of curriculum, I envision programs could offer specific that align basic content with the cul- classes within the UAS and SJC de- tutions? We have made tremendous tural standards developed through gree programs, at least to the extent progress toward self-governance in the Alaska Federation of Natives, the that a Native perspective is seen as an areas like housing, health and social Alaska Rural Systemic Initiative and advantage in the workplace for those welfare; but in education we seem to the regional Native Educator Associa- degree/certificate seekers. Even apart lag behind. Perhaps I am too impa- tions. This kind of alignment is espe- from this kind of cooperative pro- tient and lack perspective. Then again, cially critical for training teachers and gramming, I believe there is a niche maybe this state of affairs needs to would necessarily be a part of pro- for the Southeast Alaska Tribal Col- change and a tribal college is the best grams offered to those who would lege. Of course, the only way to prove way to get there from here. teach Native language, culture and this is to create the tribal college. the arts. As far as how we would On a related note, I have observed

29 vo oant20690 CAM PONT/IWO We can arrange camps for diverse groups, classes, meetings, retreats, Amcb@mcm 29011cm workshops or other gatherings. Indi- viduals can also attend one of our Mc2Li§hcpponfimig iln u© scheduled camps, depending on space availa bility. hi§ gunned For more information, contact: CHEI n May and Juné4he Cultural Heritage and Education Institute \ P.O. Box 73030 (CHEI) will begin a,project to iniprove the physical infrastruc- Fairbanks, AK 99707 ture in Old Minto to provide\ better shelteri for the Elders while 907-451-0923 [email protected] they participate in cultural heritagecamps as well as create an www.ankn.uaLedu/chei. CHEI is a 501 (c)(3) non-profit or- environment conducive to year-roundp-..\rograms. ganization dedicated to preserving the N We have been funtdraising(' 0 for this1.-.season. The Cross-Cultural Orienta- Athabascan way of life and sharing it project for over a year7andMere/- fohu- tion Ca-mpis pl'anned for June 9-16, with others. We hope to see you in nate to secure a top4ffgr'aut)frorn the 2001. Contact -Raj, Barnhardt at UAF Old Minto this summer! M.J. Murdock Charitable Trust in for more information about this course. November 2000 which ensures funding for ten log-sided cabins. In addition, we are planning to construct a rustic dining area and kitchen facil- SUIMOF 200V Pgi@goon iln Cmss- ity. We are grateful for support from the Alaska Rural Systemic Initiative, Cuggiumll Msciffie§ Aills§kan Uumcv@o§ the CIRI Heritage Foundation, the The Center for Cross-Cultural Studies, Alaska Rural Systemic Initiative, Rasmuson Foundation, Nenana Lum- Alaska Staff Development Network, UAF Summer Sessions and Bristol Bay ber and numerous local contributors Campus invite educators from throughout Alaska to participate in a series of too many to mention here! We have two- and three-credit courses focusing on the implementation of the Alaska funding for the materials, but this is Standards for Culturally-Responsive Schools. The courses may be taken indian ambitious project and we still need vidually or as a six-, nine- or twelve-credit sequence. The first three courses may some help in the form of volunteer be used to meet the state multicultural education requirement for licensure, and labor. all may be applied to graduate degree programs at UAF. We are seeking service groups that would like to "adopt a cabin" and Rural Academy for Culturally Responsive Schools help build it; volunteers with con- May 26-30, 2001, Bristol Bay Campus, Dillingham, Alaska struction skills or interesteCl in learning construction; cooks familiar with Cross-Cultural Orientation Program for Teachers outdoor cooking for a group; use of a June 4-22, 2001 at UAF campus and Old Minto Camp small cat to clear land; donations or Native Ways of Knowing use of a generator, skill saw, drills, hand tools, vapor barriers, ten boxes June 25July 13, 2001 at UAF campus each of eight- and sixteen-penny gal- Place-Based Education vanized nails, food, gas and oil. Cash July 16Aug. 3, 2001 at UAF campus contributions are also welcome (tax exempt). CHEI will provide transpor- For further information about the Rural Academy, contaet the UAF Bristol tation from Nenana and food. All in- Bay Campus at 907-842-5483, 907-842-5692 (fax) or the Alaska Staff Develop- volved will be our invited guests for ment Network at 2204 Douglas Highway, Suite 100, Douglas, Alaska 99824, 907- Potlatch Day in Old Minto on June 15. 364-3801 or 907-364-3805 (fax), e-mail: [email protected], web site http:// CHEI offers cultural heritage camps www.asdn.org. for groups interested in cross-cultural For further information on the other courSes offered in Fairbanks, please 'learning and experiences. With these contact UAF Summer Sessions office at 907-474-7021 or on the web at http:// uPgrades we hope to have a full camp www.uaf.edu/summer.

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with the schools in the districts. 11,61gAcri 2ogkE The AKRSI is about education, working with the community, the k©w 6,@ni 4w© Nada:3 schools and the children. This not only involves the children in the bji Branson Tungiyan villages in the school districts, but , would like to express my deep and sincere appreciation for also the youth in the tribal colleges. We will also be working with Native having the opportunity tO serve the people of the Bering Strait educators within each respective re- Region for the past two years at Kawerak. The next five years will gion. The focus of the AKRSI Phase II will build on the successes of the be even more challenging as the regibnal coordinator for the initiatives that were implemented in Ifiupiaq Regionfroth Unalakleet to Point Barrow. But, as long Phase I. Culture is the core of every Native as it means helping/the Native community , the school kids and group in this great state of Alaska. It the people, it makes the challenges a \lot less, knowing that this brings the true meaning of being - Alaska Native. The ability to have is for the benefit of Alaska Natives. survived the harsh environment and I have been working at Ka werak, gion-by-region basis over the next climate over thousands of years proves Inc. for the past two years as the five years. For example, the Inupiaq that culture is the core of any Native program director for the Eskimo Heri- Region will be working on the Village group that sustains the life of its tage Program. The mission statement Science Applications and Alaska Na- people. This gives the people heritage of the Eskimo Heritage Program is "to tive Science and Engineering Society and tradition as an identity to con- document and preserve the Bering (ANSES) this year. The Iilupiat have tinue and pass on to generation after Strait Region's culture, heritage and already gone through some of this by generation for its survival as indig- traditions of the three Native groups attending cultural camps and work- enous people. It gives me pleasure to and to expand the Eskimo Heritage ing on their science fair projects with be working as a part of this process Program's collection to the people and the Elders in the communities and with my fellow Alaska Natives. the villages." I have been working on individual < X< X< X< X X >X >X >X X< >X >X X< X< >X X Elder interviews and putting them into a computerized database. This has been like attending a bilingual Ndok@nn fl© Mow tbeoapil education class, as I go through the transcriptions of all the wonderful CcxxckiGaz stories, legends and traditional knowledge that each Elder exemplifies in k©llw Frcink MO, Osocy ffcm@glley iond aciy DouGucirclg; their interviews. To me, this is truly CooDiFeckvs d Mash 111 the "link from the past, to the present and to the future." Whether the inter- We would like to extend a warm welcome to the AKRSI family for views are from an Ifiupiaq Elder, Cen- Branson Tungiyan (Nome), John Angaiak (Bethel) and Velma Schafer tral Yup'ik Elder or a St. Lawrence (Fairbanks), as well as a welcome back for Andy Hope (Juneau) and Teri Island Yupik Elder, the cultural val- Schneider (Kodiak). These people have taken on the role of regional ues spoken are the same. coordinator for their respective regions as we move into Phase II of the This brings me to the new position Alaska Rural Systemic Initiative. We also thank the regional non-profits for I am involved in with the AFN/Alaska taking on the responsibility of coordinating the AKRSI activities across Rural Systemic Initiative (AKRSI). their cultural regions, along with the sponsorship of the regional tribal Phase II of AKRSI is "bringing schools college initiatives. We look forward to a strong and continuing partnership and communities together in rural with the Elders, communities and schools throughout rural Alaska. Contact Alaska." This will be done by imple- information for each of the regional coordinators is provided on page nine menting the ten initiatives on a re- of this newsletter.

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future of our children anymore. Some- gogibu times what we say at statewide gatherings on education is not what we Ailaga fi1@7th7© Map Eusogim say about education at home. We pass resolutions directing our leaders to by John P. Angaiak solve our Native education problems. John's article was first published in Tu nd ra Drums, October 19, 2000, ool 28 We seem to blame the system for our number 31. weaknesses. Somewhere in the corner of each When and where do we begin? On education, I think we village, silent parents reside whose know when to start at the birth of a child and it does children are known to be above the not matter where on earth you live. The philosophy of education norm in school. The parents never seem to do anything different, but is highly politicized and emotional today. Along the way, parents they make sure their children are learn that the way a child views education early on is a mirror dressed well for winter, eat well, do their homework and are in bed by image of the way his parents look at it. The child's attitude toward nine o'clock. They don't blame the education is reflective of the attitude of his/her parents. system. What makes the silent parents dif- There is more than one way to look knew what they would become in the ferent? They truly give attention to at education. It is a personalized, fam- next decade. their children. They talk to them ily affair. Some parents sacrifice their When Western education arrived, freely, all in their Yup'ik language, time and effort for the education of it did not change who I was as a because they never went to school. their children. Others may look at it person. It created an opportunity to They encourage their children to ex- only as:an alternative option to sub- expand my subsistence education. It cel in school, listen to the teachers, do sistence, or enough to get by. It seems meant that I could strive to master a homework and go to bed on time. that we develop a better perception of subsistence education and master Such parents believe education starts education when we get older. Adults Western education tooto survive at home. They want their children to have a better understanding of how it in a different lifestyle. We will always have better opportunities. The chil- was then and how it is now. be Alaska Natives and speak more dren feel comfortable. The children I grew up with a strong subsis- than one language, regardless of where are encouraged to feel that they could tence-oriented education, though I we are living. We will always be at- go far with a good education. Parents entered Western schooling before tached to a subsistence lifestyle. In are right there with them. Education 1950. The first school in my village fact, modern education helps you bet- is fun. Parents give their children the was a BIA school. Our parents only ter understand subsistence, to appre- right attitude and the freedom to be had what they learned from their own ciate it, to understand its weaknesses educated in subsistence and beyond. hands and subsistence experience. and strengths and, a bove all, how it The children feel they can now return Their kind of education was learning defines who you are. all the love and care their parents skills for survival. For boys, it was Our attitude toward Western edu- gave. It is about respect between par- knowledge of a vast area of terrain, cation should not be different from ents and children. hunting skills, the sea and weather. su bsistence education. We should These parents have never been to To know these skills meant being a treat them both equally as important the Alaska Federation of Natives Con- good provider for their family. The to our survival. They should comple- vention. They were too poor and could girls mastered skills from their moth- ment each other. It is here that I want not afford all the conveniences of the ers on how to make mukluks and par- to make my point. Western education modern life. They only knew how to kas, to sew, prepare food and take is here to stay. We should make the provide for their children the best care of hunting needs. The girls knew best of it and take advantage of it. they could. Their reward was that how to complement what their hus- There is no way getting around it. most of their children graduated from bands provided. They were partners The facts, figures and politics of the universities and all have jobs now. for life. All this was obtained by hands- education are not what I want to talk These traditional parents never liked on experience from their parents and about. It is a bout our general attitude. to be confused with the philosophies Elders, so clear that their children I believe we need not fear for the of education. They would lose their

32 BM COO ON onvi27t37,0 00 sense of direction when people of high thinking started talking about the best §domo way to educate children. Their rules vuplk FciF were simple: to read, write and excel in mathematics and science. Beyond L2gp@fi that, it was elective. To read, write and excel in math- by Yurrliq Nita Rearden ematics and science are the core of a universal education. All the children KSD and Alaska Federation of Natives had an agreement to of the world are being drawn to the core, down to the smallest village. JLwork with the Alaska Rural Systemic Initiative to sponsor an Education is here to stay. AISES (American Indian Science & Engineering Society) Science Our ancestors were committed to Fair in the Yup'ik Region. On January 25 and 26 a Yup'ik science making sure their children knew how to provide for their own so that they fair took place at the cultural center. I coordinated the fair. Out would survive in their time. We of ten school districts in the Central Yup'ik region, only two should have the same grasp about survival today as our ancestors did participated: Kuspuk and LKSD. We had two groups representing about surviving in their time. This LKSD. Teacher Jeff Ralston brought two students from Mekoryuk century belongs to our children. They should fit well in this century. As and teacher Nicole Pugh worked with two students from Bethel parents, our time was yesterday. Regional Junior High. Kuspuk School District had a total of five What about the changing world entries from Crooked Creek and Upper Kalskaq. The teachers, all around us? We may someday need two earths to sustain the world popu- Elizabeth Ruff and Shannon O'Brien, chaperoned their students. lation with its staggering growth rate. There were a total of seven projects. The explosive world population is now on the move everywhere. Most I want to share my experience and tive science fair was just another thing often its masses are highly educated. thoughts while working with teach- to do! They can take jobs in our villages ers from LKSD. Julie McWilliams, There seems to be some missing while we can't make up our minds Health and Science Education Spe- linkage for bridging Western science about educating our children for fu- cialist from the Academics Depart- education from a Yup'ik world. Yup'ik ture jobs. Everywhere around the ment, helped with the fair handbook culture has many science resources world people are talking about sur- and communicated with the science and experiences that students attain vival, at any cost. teachers trying to spark their interest while growing up in their subsistence If we don't change our attitudes in the fair. I was happy to work with life style. Unfortunately, not all stu- toward education now, we cannot be Julie sharing ideas and information dents experience subsistence activi- partners with the rest of the changing about how vital it is to have our teach- ties in their villages due to changing world. Education will not change our ers understand the environmental re- circumstances. The whole environ- status as Alaska Natives, but it will sources available for Native science ment of a student includes survival gain us respect for our unique culture experiments. We received some in- skills, geographical knowledge of the as an educated society and help us to formation from the teachers that the area, subsistence fishing and hunting be partners in the changing world. time to produce a finished project was and weather as well as the home envi- We have to make a move on educa- limited for the fair. Yet, some also had ronment, where a student may learn tion. We should not corner ourselves problems in getting information from to make items such as clothing and in our own villages. The world has Elders in the communities, or did not subsistence material made from nothing for us unless we take educa- know how to go about it. In addition, natural resources. The students learn tion seriously. We should not lose our since our district is focused on bench- their Native knowledge well by the language, the way we do things and mark testing for reading, writing and time they reach the upper elementary who we are. Such an education is not math, science teachers may have level or junior high, if given the op- for the privileged few. It's okay to be thought that they don't have the time portunity. The information that the educated twice. A to participate. It sounded like a Na- (continued on back page)

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(continued from previous page) ideas work. LKSD provides support improve the lifestyles in the villages. students learn is usually embedded in for activities that help students learn I would also like to congratulate their knowledge for the rest of their in a meaningful way. and thank the second- and third-place lives. This is a real science life! Just imagine Robert Bujan and winners for participating in the fairs: The question is how do we con- Amanda Williams, the students from "The Energy of Light" with Mae Mute, nect the teachers who are not from Nuniwaarmiut School in Mekoryuk Jennifer Frink and Mane Darris; "On our region to students' prior knowl- who participated in the Native sci- Fire" with Nastasia Andreanoff and edge from growing up in the LKSD ence) fair: theynow have life-long Roxanne Sakar; "When the Lights Go region? I think one of the ways would memories and knowledge about tan- Out" with Jessica Athanas and Eliza- be to revisit Yuuyaraq curriculum ning reindeer. They will be sharing beth Dostert; "Chills of the Camp Fire" and have the Yup'ik teachers work their findings with the community by with Leona Inman and "We Drink It: with the science teachers at their sites. demonstrating which is the best tan- Water!" with Raymond Parent. Most Another idea would be to allow teach- ning solution to use on the reindeer importantly, I want to let the teachers ers to observe and work with local skins. The students received the grand who took the time to work with their resource teachers to learn, understand prize award at the regional fair and students know they are greatly and comprehend the knowledge that again at the state level. They will now appreciated! Elder judges for the the Elders and students share at cul- have a chance to participate at the Yup'ik Region Native Science Fair tural camps. National AISES Science Fair! Another were Peter Gilila from Tuluksak and When I mentioned the idea of re- group of students who received a Cecilia Martz from Bethel. Science visiting the Yuuyaraq curriculum to grand prize award from the Yup'ik judges were Claudette Bradley and Bev Williams, she indicated that she region were from Crooked Creek with Gene Peltola. Community members of wanted to look for funding to make a project about hypothermia titled, Bethel, including U.S. Fish and the idea work. Julie McWilliams men- "A Cold Body." The two students, Wildlife Service, LoWer Kuskokwim / tioned that she would like to research William Felker and Elena John, also School District and Bethel Regional raising benchmark testing by work- won at the state level and will go to High School are also thanked for ing with teaChers using hands-on sci- the national competition. The knowl- their involvement. Quyana cakneq ence. I'm glad to see support coming edge that the students learned and tamarpetci! A from the Academics Department. It shared is valued by Elders in the com- will take a group effort to make these munity to help them understand and

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3 4 RIP uathwa VOL. 6, ISSUE 3 A newsletter of the Alaska Rural Systemic Initiative Summer 2001 Alaska Federation of Natives 0 University of Alaska 0 National Science Foundation 0 Rural School and Community Trust CwX.< >X X< >X X >X >Xw>X X< X< X< >X X<

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ABU'auycekgp@EOBUGI aD.MUIUGN by Frank Hill, Oscar Kawagley and Ray Barnhardt n March 26-28, 2001, over 50 educators from across the 0state gathered in Anchorage for a forum on culturally- responsive curriculum sponsored by the Alaska Rural Systemic Initiative (AKRSI). A dedicated group of Elders, Native educators and others actively involved in curriculum initiatives associated With the AKRSI spent three days reviewing current curriculum efforts and outlining steps for future development. Given the many new state man- C >l< XX >X >l< Y dates, school reform initiatives and ongoing challenges that school dis- C@Idad§ tricts are grappling with today, it AKRSI Holds Forum on seemed an opportune time to step

Culturally-Responsive Curriculum..1 back and reflect on where we are and Native Education Advisory where we want to go with Native Council to the Commissioner 5 education in Alaska. The focus of the New Graduate Program Emphasizes curriculum forum was to take a look Indigenous Knowledge 6 at how education programs and ser- Our Clothing, Our Culture, vices can best be positioned to push Our Identity 7 our curriculum development efforts Contaminants Have Found Us 11 beyond just developing more Athabascan Region 12 culturally-appropriate "units" and ex- Elder Highlight: ploring what a broader culturally- Tribute to Oscar Nictune Sr. 13 responsive curriculum "framework" Ifiupiaq Region 14 might look like and then to build on Aleut/Alutiiq Region 16 this to determine where. tAei AKRSI Yup'ik Region 17 resources can be best puitAcw,Ae over Southeast Region 20 the next few years. In addition to (continued on next page) 35 NKOMO CAOpausranvo

(continued from front page) focal areas. Following is a summary of Akio ico! going over existing materials and the recommendations put forward for models, we explored what it means follow-up actions in each of the focal 2uoci §younk for curriculum and instruction when areas (no order of priority was estab- attempting to operationalize the lished): 11111WAVO Alaska Standards for Culturally-Re- Ray Barnhardt, Co-Director sponsive Schools, and what kind of Group 1: Develop local and University of Alaska Fairbanks support is needed to move that pro- regional str tegies for school ANKN/AKRSI cess forward. Along with presenta- districts to implement culturally- PO Box 756730 tions on many exciting regional responsive curriculum. Fairbanks, AK 99775-6730 curriculum development initiatives This group was to prepare an ac- (907) 474-1902 phone from around the state by participants tion plan outlining strategies to guide (907) 474-1957 fax from each of the five cultural regions, district-level curriculum initiatives email: [email protected] reports were made on the following and regional collaboration aimed at current statewide programs and ini- improving the cultural responsive- Oscar Kawagiey, Co-Director tiatives: University of Alaska Fairbanks ness of school curricula. Recommen- O Orientation to ANKN SPIRAL Cur- ANKN/AKRSI dations of this group included: riculum Resources/Web Site: Sean PO Box 756730 1. The AKRSI regional coordinators Topkok should organize a "Regional Cur- Fairbanks, AK 99775-6730 O Curriculum Resources at www. (907) 474-5403 phone riculum Forum" in conjunction alaskool.org: Paul Ongtooguk with the regional planning meet- (907) 474-1957fax Innuqatagiit/Dene Kede Curricu- email: [email protected] ings in the fall. lum Models: Cathy McGregor, 2. The AKRSI staff should work with Frank 1li00, Co-Director Nunavut the regional Native educator O Handbook for Culturally-Respon- Alaska Federation of Natives associations to develop a CD-ROM 1577 C Street, Suite 300 sive Science Curriculum: Sidney template that provides a locally- Anchorage, AK 99501 Stephens adaptive framework to facilitate (907) 274-3611 phone O Translating Science Standards into culturally-aligned curriculum de- (907) 276-7989 fax Practice: Cyndy Curran velopment. email: [email protected] O Village Science/Alaska Native Sci- 3. AKRSI should develop a "Talent ence and Engineering Society: Alan Bank" of knowledgeable Native 7X 1 X Dick educators who are available to pro- O GLOBE Project: Sidney Stephens vide culturally-appropriate profes- Marine Our Pathwaysis O Subsistence Contaminants Curricu- sional development for teachers, a publication of the Alaska Rural Systemic lum Project: Marvin Bailey, Patricia administrators, schools and dis- Initiative, funded by the National Science Cochran Foundation Division of Educational Systemic tricts. O Alaska Challenger Project: Daniela 4. AKRSI, Native educator associa- Reform in agreement with the Alaska Federation Martian of Natives and the University of Alaska. tions and AASB should provide 0 Carnegie Math Tutor Initiative: Bev We welcome your comments and suggestions assistance for local school boards and encourage you to submit them to: Smith to develop a vision for implement- O Cooperative Extension Fisheries The Alaska Native Knowledge Network ing culturally-responsive schools Project: Peter Stortz, Zelma Axford University of Alaska Fairbanks (e.g., AOTE process). P.O. Box 756730 O Cultural Atlas Initiative: Sean 5. AKRSI staff should assist in devel- Fairbanks, Alaska 99775-6730 Topkok oping a network of curriculum (907) 474-5086 phone O ARCTIC Technology Initiative: development expertise to assist (907) 474-5615 fax John Rusyniak local schools and districts in imple- http://www.ankn.uaLedu Following status reports on the menting the cultural standards for email: [email protected] various regional and statewide initia- curriculum. Newsletter Editor: Dixie Masak Dayo tives, the participants turned their 6. State, regional and village corpo- [email protected] attention to developing recommenda- rations and foundations should Layout & Design:Paula Elmes tions for action plans around three [email protected] provide political support and in-

36 gooneocoo ciE0 Pn NUM

vestment for strengthening the role achieve the greatest demonstra- proval of courses to be used to of schools in local communities. tion effect and impact. meet the state Multicultural Edu- 7. AFN should work with the Native 2. AKRSI should organize the cur- cation and Alaska Studies require- educator associations to promote riculum resources and technical ments. educational policies that support assistance that are available to 8. The school designator criteria be- the implementation of culturally- schools seeking to become more ing established by EED should in- responsi ve schools throughout the culturally responsive into a pack- clude an assessment of the extent state. age of support services that can be to which the ethnic composition of 8. The Alaska Department of Educa- tailored to meet school district a schools professional staff is pro- tion and Early Development and needs. portional to the ethnic composi- AKRSI should use school district 3. The Alaska Department of Educa- tion of the students being served, report card data and the cultural tion and Early Development should and if they are disproportional, standards to document the rela- provide incentives for school dis- the school improvement plan tionship between culturally-re- tricts to implement cultural orien- should indicate how such a bal- sponsive curriculum and issues tation programs for new teachers ance will be achieved. associated with student achieve- as part of their annual in-service 9. AKRSI should work with the ment. plan submitted to EED. The orien- Alaska EED to develop a process 9. School districts should establish tation program should include an and support structure to assist locally-knowledgeable teams of extended camp experience and an schools designated as low-perform- teachers, Elders and aides to pro- "Adopt-a-Teacher" program. ing in the development of school mote culturally-responsive cur- 4. The University of Alaska and EED improvement plans consistent with riculum in the schools. should make available a "cross- the Alaska Standards for Cultur- 10. The Alaska Department of Educa- cultural specialist" endorsement ally-Responsive Schools. tion and Early Development and for teachers built around the crite- 10.A cadre of Culturally-Responsive AKRSI should establish a proce- ria outlined in the Alaska Stan- Quality Schools consultants should dure for a cadre of Quality School dards for Culturally-Responsive be established who are fully knowl- consultants who can assist schools Schools and the Guidelines for Pre- edgeable in all aspects of the imple- in developing "school improve- paringCulturally-Responsive mentation of the Alaska Standards ment plans" based on the Alaska Teachers. for Culturally-Responsive Schools Standards for Culturally-Responsive 5. The UA system should develop a to assist districts in the develop- Schools. unified approach for the delivery ment of culturally-appropriate of performance-based elementary Group 2: Develop adewide school improvement plans. Areas and secondary teacher preparation of CRQSC expertise should include grogegies for supporiing school programs and degrees to rural the following: diskids in irnplemencing Alaska, with a particular focus on multiple standards for measur- culgurolly-responsive curriculum. the professional development of ing school success; This group was to prepare an ac- the 700-plus teacher aides in rural appropriate methods for assess- tion plan outlining statewide strate- schools. ing local educational needs; gies to guide the Alaska Rural Systemic 6.All teacher preparation programs history of alternative ap- Initiative, the Alaska Department of should fully incorporate the Guide- proaches to school structure in Education and Early Development and lines for Preparing Culturally-Re- Alaska; the University of Alaska in providing sponsive Teachers and prepare role and practices of successful support to schools for implementa- teachers who are equipped to work administrators; tion of culturally-responsive cur- with communities in implement- procedures for developing and ricula. Recommendations of this group ing the Alaska Standards for Cul- implementing a local plan of included: turally-Responsive Schools. action; 1. Support for curriculum initiatives 7. The Guidelines for Preparing Cul- strategies for parent, commu- should focus on those school dis- turally-Responsive Teachers and the nity and staff involvement; tricts that have the greatest need Alaska Standards for Culturally- relevant aspects of school law and are most receptive to imple- Responsive Schools should serve as and state regulations; menting new approaches so as to the basis for the review and ap- (continued on next page)

37 mem®@WO Pl31IT71370

(continued from previous page) Group 3: develop strategies for 7. Native educator associations alternative school staffing and regional Hative educator should assist teachers in develop- scheduling arrangements and associations to play an active ing the proper protocol and practices for working with Elders in a techniques for systematic ob- role in implementing culturally- servation and analysis of school culturally-appropriate educational responsive curriculum. practices. capacity, including effective use 11.Information on the beneficial ef- This group was to prepare an of the Guidelines for Respecting fects of the Alaska Standards for action plan outlining strategies to Cultural Knowledge. Culturally-Responsive Schools on guide the involvement of regional 8. School districts should include student ,achievement should be Native educator associations in the Native educators in all curriculum made available in multiple ways to development and implementation of discussions with the explicit re- schools and communities. culturally-responsive curricula. Rec- sponsibility of promoting thc in- 12. AKRSI should work with the Na- ommendations of this group included: corporationoftheAlaska tive educator associations to de- 1. The regional Native educator asso- Standards for Culturally-Responsive velop a set of guidelines for ciations should work closely with Schools in all aspects of education culturally-responsive school local and regional corporations to programs. boards and to orient superinten- establish ongoing Elders councils 9. Native educator associations dents to the strategies for imple- (e.g., Calista Elders Council) to pro- should incorporate as 501(c)3 non- menting the Alaska Standards for videguidance at all levels in imple- profit organizations so they can Culturally-Responsive Schools. menting the Alaska Standards for secure and manage funding for 13.Appropriate resources and train- Culturally-Responsive Schools. their own initiatives. ing should be made available to 2. The Native educator associations 10.Native educator associations ensure that the history of Alaska should work with Elders to docu- should each host a minimum of Native peoples is fully integrated ment traditional ways of knowing two to three audioconference meet- in all Alaska and U.S. history and terminologies not used in ev- ings per year to provide an oppor- courses in an accurate and repre- eryday conversation to make them tunity for members to identify sentative manner. available for use in curriculum current issues, voice concerns and 14.AKRSI should seek funds to pro- materials development. formulate strategies. vide support for Native educator 3. The Native educator associations 11.Native educator associations associations to become more ac- and AKRSI should organize grant- should assist graduate students in tively involved in all aspects of writing workshops for teachers to identifying appropriate topics for policy- and decision-making re- obtain funds for curriculum and research projects and theses that garding education in Alaska. teacher training initiatives. will contribute to the educational 15.The Alaska Federation of Natives, 4: AKRSI should set up a section of needs of the state. the Native corporations, the First the ANKN web site listing grant The recommendations outlined Alaskans Foundation, the Denali opportunities and guidelines for above are intended to serve as the Commission and the Consortium funding Native education initia- basis for more detailed action plans for Alaska Native Higher Educa- tives. by the designated organizations. We tion should take a proactive role in 5. Native educator associations wish to express appreciation to all the support of integrating the Alaska should utilize the ERIC Clearing- participants in the Forum on Cultur- Standards for Culturally-Responsive house to obtain current informa- ally-Responsive Curriculum for con- Schools and associated guidelines tion on research related to tributing their valuable time and in all aspects of education in Alaska. American Indian/Alaska Native insights to this effort. We invite ev- 16.All of the recommendations education issues (http://www. eryone with an interest in these issues derived from the Forum on ael.org/erichp.htm). to offer additional ideas and sugges- Culturally-Responsive Curriculum 6. Regional Native educator associations for how the action plans can be should be reviewed .on a region- tions should utilize the Cook Inlet further strengthened so that we can by-region basis to formulate ap- Tribal Council resource materials look forward to a bright future for propriate regional action plans for to support recruitment and place- education in rural Alaska. A their implementation. ment of Native teachers and administrators. OlIngoao CAO PngllanTo 5© 10xCkwo Advb@vy Ndll k) C@MIllkg@EOF

Bernice B. Tetpon,Rural/ Native Education Liaison he Alaska State Board Action Plan on Native Student Learn- survey, rationale of current program; description of delivery model and ing includes a provision that the Department of Education description of resources & Early Development "establish a Native Education council to advise the commissioner." The Native Education Advisory CM5§-0SllgTINC]ll Council's purpose is to focus on the improvement of the quality 030g©11 §peCkilfla of instruction so it meets the needs ofour Native students. NricknelYNOW Members include: Esther A. educational policies, regulation and It was recommended that new Ilutsik, Ciulistet Research Association; funding with recommendations to the teachers could benefit from this course Moses Dirks, Unangan Educators As- commissioner. as part of their professional develop- sociation; Sophie Shield, Association During the first meeting, March 9, ment and a salary increase as an incen- of the Native Educators of the Lower 2001, Oscar Kawagley was nominated tive. Summer institutes as well as Kuskokwim; Lolly Carpluk, Alaska to chair the Native Education Advi- learning from the natural environ- Rural Systemic Initiative; Andy Hope, sory Council to the Commissioner. ment will be a part of the activities. Southeast Native Educators Associa- Topics of discussion included: tion; Oscar Kawagley, Alaska First Nations Research Network; Frank Hill, DilzomiluiAM Co-Director, AKRSI, Alaska Federa- %Wakes bi 2szciu&n§ tion of Natives; Dorothy Larson, Con- kqusgtsolling Caskodlly- sortium for Alaska Native Higher The council reviewed AFN Reso- lutions 00-11 through 00-16. Included Education; Cecilia Martz, Retired In- Nocbily was a discussion on the AFN Resolu- digenous Professors Association; Teri Guidelines for Nurturing Cultur- Schneider, Native Educators of the tion 00-11 requiring that Alaska his- ally-Healthy Youth and designation tory be taught in the schools of Alaska Alutiiq Region; Martha Stackhouse, of the Department of Education & North Slope Iflupiaq Educators Asso- and House Bill 171 which is an act Early Development's in volvement relating to a curriculum for Alaska ciation; Nita Rearden, Alaska Native with follow up activities to be deter- history with a Native studies compo- Education Council; Sam Towarak, mined at a later date. Bering Straits Region Native Educa- nent. Each Council member requested tors and Carol Lee Gho, Association of to review HB 171 to provide input. The April 2, 2001 meeting focused Interior Native Educators. Bernice B. Nfidellka§ Tetpon, Rural/Native Education Liai- on unfinished business from the 2verigkofillog March 9 meeting. The results were son, is the contact person at the De- partment of Education & Early llfidgen@uz that the council is recruiting Native Educators as Quality School consult- Development for the Council. kmauscasz The Council will be meeting via ants. The council will also recruit Native Educators to participate in the audio conference this year. Many top- Discussion centered on Senate Bill ics that are discussed come from the 103: An act relating to a curriculum development of story problems on initiatives developed by the Native for Native language education. Sev- the Carnegie Algebra I Tutor adden- dum. Educator Associations and the Alaska eral districts are using the guidelines Federation of Natives resolutions developed at the October 2001 Alaska The next audio conference is sched- passed during the annual convention. Native Language Forum to develop uled for May 25, 2001. Discussions surround the initiatives the Native Language Advisory Com- and resolutions and their impact on mittees. These are: home language

39 0 @UMW Pt31711W70 %0WF OFCZUCV© Pre@gcm OttrilKiaksollEdkOHCIRBO KH@Nrgato by Ray Barnhardt and Oscar Kawagley

Anew Master of Arts degree in Cross-CulturalStudies with CCS 608, Indigenous Knowledge an emphasis on indigenous knowledge systems was ap- Systems proved by the UA Board of Regents on March 9, 2001. The The course will provide students with a comparative survey and analy- program, to be offered by UAF, is designed to provide graduate sis of the epistemological properties, students from various fields of interest an opportunity to pursue world views and modes of transmis- sion associated with various indig- in-depth study focusing on the role and contributions of indigenous knowledge systems, with an enous knowledge in the contemporary world. emphasis on those practiced in Alaska. The new M.A. program will pro- areas, to be offered throughout the CCS 612, Traditional Ecological vide a means to expand our knowl- state each year by distance education, Knowledge edge base in areas that have received along with other courses that will be The course will examine the ac- only limited attention in the past, as available to meet degree requirements: quisition and utilization of knowl- well as to document and pass that edge associated with the long-term knowledge on to future generations CCS 601, Documenting inhabitation of particular ecological in a culturally sensitive way. The in- indigenous Knowledge systems and the adaptations that arise tent of the program is to incorporate The course will provide students from the accumulation of such knowl- and contribute to newly emerging with a thorough grounding in the edge. Attention will be given to the bodies of scholarship that have much research methodologies and issues 'contemporary significance of tradi- to offer in addressing critical needs of tional ecological knowledge as a associated with documenting and con- the state. It will be available to stu- veying the depth and breadth of in- complement to academic disciplinary dents throughout Alaska by distance digenous knowledge systems and their fields of study. education in combination with inten- epistemological structures. Included sive seminars and summer courses on will be a survey of oral and literate campus. Mllll©u data-gathering techniques, a review Graduates of the program will be of various modes of analysis and pre- requilremengs expected to bring greater depth and sentation, and practical experience in breadth of cultural understanding to 1. Applicants should have at least a real-life setting. many of the complex social issues and two years of experience related to fields of endeavor that shape Alaska the area of applied study. today, especially those involving CCS 602, Cultural and 2. Applicantsshouldhave a cross-cultural considerations and uti- Intellectual Property Rights bachelor's degree in an approved lizing indigenous knowledge systems The course will examine issues as- area of study as determined by the (e.g., education, ecological studies, sociated with recognizing and respect- faculty's admissions committee. natural resources, health care, coming the cultural and intellectual The committee may recommend munity development, social services, property rights associated with the provisional admittance subject to justice, Native studies, etc.) Students documentation, publication and dis- completion of specified require- will be required to demonstrate their play of knowledge, practices, beliefs ments. ability to work effectively with indig- and artifacts associated with particu- 3. Admission will be contingent enous people in their studies and to lar cultural traditions. Appropriate upon: complete a final cultural documenta- research principles, ethical guidelines a. A minimum GPA of 3.00 in tion project in collaboration with and legal protections will be reviewed previous undergraduate work knowledgeable Elders. New courses for their application to cross-cultural or have been developed in the following studies. (continued on next page)

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Keyncve Mcfress Ole Ardk Cllothing &We Fence, OrllOsh Museum, London, Nfigkrd, aNCYth, 200Y by Veronica Dewar, President, Pauktuutit Inuit Women's Association would like to begin by thanking the organizers of this Ji conference for givingme the opportunity to address you today. I would also like to acknowledge the many other Inuit women from Canada who are here with us. I am often the only

Inuk at gatherings like this, so I would like to thank the British Dixie Masak Dayo (Alaska) gave a Museum for ensuring there was not only token representation of presentation at the ACC titled "How Do We Heal?" featuring her story Inuit from Canada. dress. The dress is about values and is a tribute to the Alaska Natives and her Pauktuutit is the national organi- Our work has focused on the pri- father who taught her a traditional zation that represents all Inuit women orities of women, which have tended education. in Canada. There are approximately to relate to ending violence in our 60,000 Inuit in Canada who live pri- communities and restoring Inuit own- this knowledge and to introduce it to marily in the six Arctic regions: the ership and control of our culture, our the modern medical profession. Western Arctic, Kitikmeot, Kivalliq, wisdom and our futures. I would like to share some per- Qikiqtaaluk, Nunavik and the north As the national representative of sonal experiences and perspectives coast of Labrador. Inuit women in Canada, Pauktuutit on the importance of our clothing and Pauktuutit was incorporated in regularly addresses issues related to designs to us as Inuit. I will then tell 1984 to address a range of social and traditional knowledge. As an example, you about some of our recent activi- health issues that were not being ad- Pauktuutit completed a major project ties, both within Canada and interna- dressed by other Inuit organizations on traditional child birthing and mid- tionally, and what we hope to in Canada. At that time, we were deep wifery involving over 75 interviews accomplish in terms of protecting our in negotiations of land claim settle- of Inuit women and midwives de- traditional knowledge and intellec- ments and other matters of national scribing over 500 births. Key objec- tual property as it relates to the amauti. significance to Inuit. tives were to document and preserve The personal comments I am about to share with you first appeared in the (continued from previous page) Ottawa Citizen, a local daily paper in Acceptable scores on the tural Studies and Department Ottawa, Ontario where I now live. Graduate Record Examination of Alaska Native Studies (may When I was growing up in Coral general test. include a personal interview Harbour, Southampton Island, tradi- b. Submission of graduate appli- by the committee.) tional Inuit design was a natural part cation, transcripts of previous For further information about the of my life; these were everyday gar- work, three letters of reference M.A. in Cross-Cultural Studies, con- ments. My mother had 13 children and a three-page statement of tact the Center for Cross-Cultural Stud- and she couldn't leave them to fend intent. ies (907-474-1902), the Department of for themselves; she had to use the c. A satisfactory review con- Alaska Native Studies (907-474-7181) amauti to carry them. The amauti was ducted by an admissions com- or go to the CXCS web site at http:// always around. I even had one as a mittee compOsed of faculty www.ualedu/cxcs. little girl to carry puppies in. The from the Center for Cross-Cul- (continued on next page) Ninon® ®no Poconvo

(continued from previous page) and well designed, but beyond that recognition of Inuit culture and a way amauti has existed and been passed they were part of our identity. In fact, to increase awareness of our culture. down from generation to generation. they are really in demand now. More We recently had the experience of We couldn't afford to buy expen- and more Inuit are wearing traditional a representative of Donna Karan, a sive clothes. The government social clothes. Even some white people who major New York fashion designer, assistance we received was not move up North wear them now too. who came to the Western Arctic in enough. But my mother made caribou Also, you have to have a good Canada and was buying older Inuit clothing for my father and brother. salary to buy Western-style material, garments. In some cases, she bought She made things from sealskin, use so sometimes it's easier to use caribou jackets off people's backs and went fox and wolf fur to protect the face skins. You can wear them as revers- into people's homes specifically look- from the elements and made mitts out ible garmentsone way with fur out- ing for older designs. She did not of rabbit skin. Everything was made side and one way with the fur inside. consult with Inuit on the purpose of from skins from our surroundings. In I think what some non-Inuit fash- her visit, nor did she tell people what a harsh, cold environment we needed ion designers have been doing with she planned to do with the garments these superb garments for survival. our designs is disrespectful. If they back in the United States. I remember looking through Sears' would see how they are really used up Pauktuutit learned of her visit and Eaton's catalogues when I was North, I believe they would think when a journalist from Yellowknife about eight or nine back in the '50s. I twice about how they're appropriat- called us to inquire whether we were really liked the big full skirts and the ing the designs. I've seen some non- aware of this situation. We were not, fur muffs. We wanted to buy the Inuit try to sell their own version of but were certainly concerned. Once things we saw, but there was no way Inuit design but it's often a distortion. we had an opportunity to learn more of making money to get them. In Coral For instance, a non-Inuit woman de- about the purpose of her trip to the Harbour, the priests would get boxes signed an amauti .and normally the Western Arcticwhich is a very long of secondhand clothes and we would front is shorter than the back, which trip from New York Cityand her look through them. We found sweat- is longer and gives you room to move activities in our communities, we felt ers and skirts and warm clothing, but and keeps your legs warm from the we had no choice but to intervene. nothing as nice as what we saw in the back. But this lady made the back We were very concerned that Inuit catalogues. My sister used to make me very short and started to wear it her- were being exploited because she took skirts. I remember a dress my sister self; she was selling them as authentic advantage of some of the less edu- made me with a big, full skirt and it Inuit designs, but they weren't. When cated people there who did not know used to swing around when I danced. the Inuit women saw that, they said, their rights. We wrote directly to Ms. When you are exposed to another "Why can't we stop that? It's misrep- Karan, outlining our concerns and the culture, you get interested in new resentation and it distorts the very reasons for them as well as explaining things. I went to school in Churchill, nature of it." It's sad, I think, because our efforts to develop a legal mecha- Manitoba and then in Ottawa. And I the garmentsall pieces of the amauti, nism that would recognize and pro- traveled overseas and was exposed to for examplehave a meaning to them. tect the collective nature of Inuit other cultures. I went back home at The design is complicated. Every piece ownership of our designs and other the beginning of the '70s and started has a name; each section has a name cultural symbols and property. We working for land claims organizations and a purpose to it. For instance, with had hoped to get a dialogue going, but as an interpreter. I started to question the amauti you can carry the baby in unfortunately, we have not received what I was doing. "Why am I not the back or if you want to breastfeed, a formal response. We did learn that doing more to help my people?" I you put your arms inside and you can in response to calls primarily from asked myself. "Do they understand roll the amauti backward to take the Canadian journalists, Ms. Karan' s their rights and what opportunities baby inside. If you distort that de- media people stated clearly that it was they have?" sign, it becomes meaningless because not her intention to appropriate Inuit I got involved in local politics and you can't actually do any of those designs by including them in her lines. I traveled around the North to differ- things. That is what it's all about. It was then that we learned that the ent regions. I dressed mainly in West- It would be best if designers con- garments that were purchased in the ern clothes, but when I went back sulted with us instead of just stealing Western Arctic were on display in home, all my sisters sewed well and our designs and patterns. We want Ms. Karan's boutique in New York they would make me many traditional recognition that these are our designs City, along with designs from other garments. I began to see the beauty in and we want to know what they are cultures around the world. them: They were appropriate, warm doing with them. It's part of a general I can only wonder if the people 4 a j 011130069® @MI Pnutounno

who sold their garments were in- The introduction of the wage crafted Inuit clothing. This can pro- formed of this and whether they would economy is relatively recent in the vide viable economic opportunities agree. We are no longer willing to be North and the rhythm of life for many and financial independence for women treated like artifacts in museums, and communities. still revolves around tra- that do not undermine the cultural that includes our living culture that is ditional harvesting activities. There integrity of Inuit communities. The embodied in our clothing and other are many opportunities in the fashion project promoted employment symbols of Inuit culture such as the and clothing industry and many Inuit through practical applications of tra- inukshuk, ulu and so on. women are very interested in busi- ditional knowledge and skills as well I also have to wonder what the ness and employment opportunities as training to compete in retail mar- purpose of such a display is and how related to Inuit clothing. But pro-ac- kets that extend beyond their com- it relates to the business of a New York tive methods must be taken immedi- munities. Underlying principles fashion designer. Who benefits? Un- ately to demonstrate and protect the included the transfer of skills to fortunately, I know that, in this case, links between traditional culture, younger women by the Elders, com- Inuit have received no benefit, but modern commercial applications, tra- munity development and ownership beyond that may have been exposed ditional harvesting and utilization of and control of the benefits. The suc- to a grave risk of appropriation and resources and financial self-suffi- cess of the project, however, can have exploitation of our traditional and ciency. Wage labour and the market a negative impact. Without clarifica- contemporary culture and identity. economy has introduced the alien con- tion of the intellectual property rights This brings me to the major focus cepts of privatization and commer- involved, the amauti may go the way of my presentation. Currently, our cialization to communally-owned of the qajaq, parka and kamiik. designs are not protected legally. Ex- property. The issue of prior informed Pauktuutit has been an active mem- isting legal protections such as copy- consent for the ethical use of this ber of the Executive Committee and right, trademark and industrial property becomes critical. Indigenous the Aboriginal Caucus of the open- property do not recognize and pro- people have the right to own and ended working group on the imple- tect the collective nature of Inuit own- control their cultural heritage and mentation of the Convention on ership of our designs, including the utilize environmental resources in a Biological Diversity in Canada. The amauti. These are legal mechanisms holistic and sustainable manner. It is Convention on Biological Diversity, that were designed to protect the prop- important that the participation of and specifically Article 8(j) of the con- erty of individuals within a Western Inuit women in the modern economy vention, offer an opportunity for in- legal system. be actively promoted and protected. digenous peoples to better exercise The Arctic adaptation of Inuit has For several years Pauktuutit has their rights to control, manage and inspired some remarkable innovations promoted traditional Inuit clothing share the benefits derived from the and technologies. The modern world, designs and artistry. In 1995 Inuit ideas and innovations they have de- however, has appropriated many ele- fashion and clothing was showcased veloped. Article 8(j) of the Conven- ments of Inuit material culture with- at the Canadian Museum of Civiliza- tion calls for contracting parties to: out due recognition or compensation tion in Ottawa during the Winterlude . .. Respect, preserve and main- for the original creators. The parka festival and at the Toronto CNE. South- tain the knowledge and innova- and qajaq are obvious examples. The ern consumers expressed great inter- tions of indigenous peoples that traditional boot, the kamiik, is now a est in the clothing and accessories at are relevant to the conservation trademark brand of outdoor footwear these two events. An economic devel- and sustainable use of biological made by Genfoot. The "history" of opment project entitled "The Road to diversity; promote the wider ap- the company makes no reference to Independence" has recently been com- plication of such knowledge, in- Inuit even though they use an inukshuk pleted. The objective was to assist novations and practices with the as a logo. This exploitation of tradi- Inuit women to take advantage of approval and involvement of the tional knowledge, and the intellec- opportunities in the fashion and cloth- holders of such knowledge and tual property that it encompasses, is ing industry by developing skills re- encourage the equitable sharing of not unusual among indigenous lated to the design and production of the benefits arising from the use of peoples around the world. It is now traditional and contemporary gar- such knowledge, innovations and critical that we develop the tools and ments intended for sale to southern practices. The convention will skills to protect our heritage and en- consumers. The idea was to return therefore serve as the cornerstone sure that we benefit from any use of ownership and benefits of the pro- for Pauktuutit's work to protect our traditional knowledge and cul- duction of these garments to Inuit by the amauti. tural and intellectual property. cultivating an appreciation for hand- (continued on next page) 4 3 0@ 011QC101390 WO Poulain

(continued from previous page) which is beginning to address issues ager of a case study on the protection In that regard, we have recently related to indigenous traditional of traditional knowledge. achieved some success in obtaining knowledge and intellectual property In the spirit of Article 8(j), Inuit funding to hold the first consultation rights. We participated in their sec- need the incentive to avoid an Arctic with Inuit in Canada on how we wish ond round table on the subject in 1999 economy that exploits the environ- to protect our cultural and intellec- and our work to protect the amauti is ment. Our economy should respect tual property. We wish to consult being looked at by indigenous peoples our heritage and allow us to continue with Inuit experts on the nature of internationally as a precedent-setting to use our traditional knowledge and collectively-owned property, and to project and is viewed as cutting-edge resources in a sustainable manner. explore the concept of the appropri- indigenous IPR work. Protecting the intellectual property ate cu.stodian for such a protection on Pauktuutit has also worked in as- of our traditional knowledge will help behalf of all Inuit. Other questions we sociation with the Indigenous Women achieve this end. Biological diversity wish to discuss and obtain direction of the Americas to develop a better can be conserved by conserving cul- on include access and benefit sharing understanding of the issues associ- tural diversity. As I said earlier, much by individuals while respecting the ated with craft commercialization and of Inuit community life continues to collective ownership of cultural and intellectual property. revolve around traditional harvest- intellectual property. I know person- The Indigenous Women of the ing activities. Harvesting rights are ally of some Inuit designers who are Americas is an association of like- guaranteed under the Nunavut, currently struggling with the ques- minded indigenous women from Inuvialuit and the James Bay and tion of what their rights may be as an throughout Latin and South America Northern Quebec agreements. An individual to personally benefit from who come together when we can to Inuit owned and controlled clothing the property and designs of all Inuit address issues of mutual concern. In and fashion industry that hinges on and our ancestors. our early discussions with our col- traditional knowledge, designs and Other questions we have identi- leagues in the Americas, we thought motifs and the relationship to the har- fied and will be seeking answers for that issues of violence and personal vesting and processing of furs and during the course of our project in- and economic security would emerge skins provide a multifaceted link to clude: as priorities for action. Instead, craft Article 8(j). What are the obligations of an in- commercialization and the need to I would also like to take this op- dividual who may benefit finan- protect our traditional knowledge and portunity to inform you about events cially from using their own cultural intellectual property rights emerged that are taking place even as I speak. and traditional knowledge as an as the first priority for indigenous In Ottawa, Canada, there is currently Inuk, to their community and women in the Western Hemisphere. a hemispheric indigenous leadership broader Inuit society? As we began our work, we con- summit. Indigenous traditional Do Inuit currently have an infor- ducted a survey in 1997 among Ab- knowledge and intellectual property mal customary intellectual prop- original women in Canada to determine rights are being addressed as a prior- erty system in place? Canadian priorities and concerns. ity issue within the context of global- If so, what is the nature of the More recently, Pauktuutit helped or- ization and the upcoming meeting in customary laws that relate to tra- ganize an international training work- Canada of the Organization of Ameri- ditional knowledge and intellec- shop on intellectual property rights can States (OAS). Inuit in Canada are tual property and its appropriate and craft commercialization. The determined that our rights must take use? workshop was held in late April 1999 precedence over hemispheric and in- How does it relate to protecting near Ottawa and was attended by ternational trade agreements that the amauti as the collective cul- indigenous women from throughout could negatively impact on our ab- tural and intellectual property of the Americas. The primary purpose original rights. I understand delegates all Inuit women in Canada? of the workshop was to help women will be developing a resolution on the Are there traditional rules about attain a legal understanding of the issue that will be presented to the access and benefit sharing that can issues and to help them take economic member states of the OAS in April. be applied in this contemporary control over commercialization of art Pauktuutit has also been actively context? designs. This is another example of involved in events leading to the As a result of our work over many Pauktuutit's commitment to promote World Conference Against Racism. years, we have been recognized as the cultural heritage and economic We have been providing advice to the international experts by the World conditions of women and positions Canadian government as a member of Intellectual Property Organization, Pauktuutit as the appropriate man- (continued on next page)

4 4 onno0690 golsOCRO 1111 C@ffeczokciaz Mcmg Rx9E0 by Angayuqaq Oscar Kawagley Aa young boy growing up in Bethel I experienced heavy contaminants can have is "influenc- ing the ability to conceive and carry snows and cold temperatures in winter, but our summers children, reducing our defense against were times of fun and lots of hard work in the fish camps. We did diseases, affecting children's mental development or increasing the risk of not worry about pollution as our lifestyles did not produce cancer" (AMAP, 1997). wastes dangerous to ourselves or to the plants and animals How do we as Alaska Native people around us. Most of the things that we used were biodegradable and others begin to alleviate the situation? As long as we believe that sci- or recyclable; we lived in harmony with nature. Now we have ence and technology is the answer to been thrust into an industrialized world with its extensive use of our problems, we will forever remain in the morass of the modern world. natural resources to manufacture tools and other items that are Unless we encourage our youngsters supposed to make life easier for us. to go to the Elders and to pursue higher education to learn another way We, as inclfgenous people, were contaminants are air currents, ocean of making sense of this world, we will adapted to these climatic conditions currents and riverine systems. The never get out of this trap. We must and so were the plants and animals we meltwater in the spring carries the relearn our own Alaska Native lan- depended on for food. Perhaps these pollutants downriver to the deltas guages and ways of making sense of special adaptations made us, the plants and into the oceans. Another way of this world. We have a way of looking and animals more susceptible to cer- transporting contaminants is through at the universe that recognizes there tain anthropogenic contaminants. And the migratory birds and mammals are different perspectivesthe out- now our own activities in using tech- which winter in the warm climates ward and the inward. By using both nological devices in our everyday ac- and then migrate north in the sum- viewpoints we can gain wisdom. ti vities are contributing to the mer. These are often at the top of the The Eurocentric way of knowing physical, chemical and biological pol- food web and are the most effected. tends to rely on the physical and in- lution of our Arctic ecosystems. But we, as a Native people, continue tellectual processes and pays less at- From what scientists have told us, to eat these nutritious foods as well as tention to the emotions and the you get the idea that there are two maintain breast feeding for our young spiritual dimensions. We must find a sources of contaminantssources far children. Because of contaminants way of marrying the senses with the from the Arctic and within the Arctic. contained in these foods that we eat, spiritual side for a more balanced per- The industrial complexes in Russia we may very well have a higher expo- spective. Our Native languages are of and other Eurasian countries contrib- sure to and accumulation of contami- wholeness and healing. They are lan- ute to the Arctic contamination. The nant contents. Some of the major areas guages of Native eco-philosophy, or main modes of transport for these of concern for the effects that these (continued on next page)

(continued from previous page) for Inuit in Canada. to share our unique culture with the their Aboriginal Advisory Committee Inuit have great things to offer the world. But that relationship must be and have also attended a recent inter- world. We are known internationally based on respect that is mutual and cessional meeting in Geneva that be- as diplomats and negotiators and have one that recognizes that we are the gan negotiating the text of the successfully negotiated three major only owners of all the elements of our declaration and plan of action that land claim agreements in Canada. Inuit culture including our cultural heri- will be presented and discussed in have a unique quality of harmony tage, traditional knowledge and our Geneva. Traditional knowledge and and consensus-building based on trust intellectual property. intellectual property rights are prior- and mutual respect. We are more than Thank you very much for your ity issues for indigenous peoples willing to share these qualities with time. around the world and it is no different the non-Inuit world, as we are willing 45 00 g3110,0000 CA0 ixamynvo

(continued from prevzous page) that industries and manufacturers find accepting whatever comes along. Let's "ecosophy". We need to relearn how ways to reduce the use of natural become more biologically literate, not to live in harmony with nature. Our resources, reduce packaging and pay just electronically literate; let us strive languages describe these thought attention to effluent and emission laws. to live healthy. worlds, these worldviews. Our space- We must demand that manufacturers I think that if we begin to pay time concepts are cyclical according of such thing as TVs, microwave ov- attention to such matters, we will to the moon phases, seasons and the ens, snowmachines and other durable begin to live life with a strong sense of plant and animal cycles that deter- goods redeem and recycle those items belonging, discipline, independence mine the times of abundance and times when they become inoperableper- and generosity. After all, the ultimate of scarcity. The location and timing of haps they could establish a "lend- standard is to live a life that is healthy these cycles give us scheduling and lease" program. We should begin to and stable in a healthy and sustain- spacing tools. To relearn and revital- assess what technological tools are able community. ize our Alaska Native languages and acceptable in the village instead of cultures is to liberate ourselves from the industrial and materialistic prison into which we have been thrust. X.< X< KC X, XC w X.< >X >KIK XC w w XC X To relearn our mythology that Raven created Mother Earth helps us realize that we cannot think of our- AMCbCiR'CiE 200,6CM selves as being superior to anything of Mother Earth. Raven is a deity in Aila§k@ llaigemo Pegle§ Accrlemy this mythology but Raven can also be a buffoon,a comedian and a by Victoria Hildebrand,_AIPA Project Director picaresque. The reason we do not worship the raven is because we are roject Alaska Indigenous Peoptes Academy (AIPA) is near- animists, not theists. ?,ing the endof its\fir§tfis year,,irn early June andmany We must relearn our history but \ objectives have been accomplished. The project's focus is two- not from history books. We learn his- , / tory particular to an individual, a fold. One is to develop,Athabascan Orriculum aligned with state family, a community from the quliraat and cultural standards-,- and ihe other is to train in-service and from the mythology, galumcit, , stories, placenames, songs, dancing teachers new to-the rural,and \urban schools of the Interior. To and drumming peculiar to that place. date, the AIPA staff has been very,,I;usy;Wprking towards the All these will give you a strong sense of who you are and where you are project's goals. Although the staff\startediNorking late into the from. This beautiful concept of re- giant, they have metmany objectivesfôr the firstyear. spect becomes clearer to us as it is connected to a belief system with high One of the activities has been to tant to Alaska Native education and moral attitudes, rules and standards network with interested staff and edu- to develop action plans for the objec- for personal character to become the cational agencies. To date we have tives in Project AIPA. The plans from best person one is capable of being. made new contacts with the Univer- this summit are now in progress. All of this is needed to begin to re- sity of Alaska Fairbanks and Anchor- The plans for the 2001 Alaska In- build a new world based on what we age, Tanana Chiefs Conference, the digenous Peoples' Academy are un- learned from our ancestors, coupled Alaska Native Knowledge Network, derway and brochures for interested with selective adaptations from the the First Alaskans Foundation, the attendees will be mailed out soon. Our contemporary world. National Indian Education Associa- curriculum specialist is very busy Here are a few suggestions that we tion and the Native Ha waiian Educa- developing the curriculum and we can work on: Insist on sustainable tion Council just to name a few. look forward to its future implemen- developmentperhaps projects that Another activity that turned out tation. In the coming fiscal year, require we work closely with nature to be a success included a summit that Project A1PA will focus on teacher regenerative or reclamation activities was held on January 15-17, 2001. The training and continued curriculum such as cleaning up wetlands and fish- focus of this summit was to discuss development. spawning areas. We must demand issues and concerns that are impor- 14!_i ON1Jt10690 @OM PngstanTo v

had many stories of sheep hunts in the earlier times when there weren't other Ada 8gOkko YARBGJo big animals such as moose in the country. Most of us who are privileged to travel there today still refer to it as ©mcff MNE© "Grandpa Oscar's country." His great- A memorial potlatch in honor of Oscar Nictune Sr. est pleasure in his later years was still being able to accompany the younger was held at Allakaket on September 1-3, 2000. grandsons to such places as Unakserak The following tribute was prepared by Bob Maguire. Reprinted from River and be the camp boss. Spirit of our Ancestors, a publication of Denakkanaaga. When I had my airplane in scar Nictune, Sr. was truly an extraordinary person Allakaket in the mid-1970s, Grandpa Oscar and I took many trips together. 0someone I feel very privileged to have known. When I came He was the boss of that too and would to the Koyukuk River country for the first time in the mid-1960s, often come across to Allakaket and announce to me, "Today we are going Oscar was one of the first people I met. I was immediately struck to Wiseman!" or wherever. He loved by his intelligence, his openness to share his life experiences and to visit his sister Florence Jonas in Wiseman. Sometimes he would stand his ever-present sense of humor. Later in 1968 I married my wife back around the corner of her house Coraherself a granddaughter of Oscar Nictune Sr.and I and let me knock on her door, so he received the honor of having a grandpa myself for the first time could surprise her. Perhaps my favorite memory of in my life. During the following years it was my privilege to share him was a trip up the North Fork of many stories and adventures with Grandpa Oscar. the Koyukuk. I asked him why he wanted to go up the North Fork and Born in 1901 he was the last living steam-powered paddlewheelers that he said, "Well there's some country I person to have experienced the gold plied the waters of Interior Alaska. haven't seen!" So after several days of rush era in the Koyukuk country at Later in life he married Grandma camping I gathered up our trash in a the beginning of the last century. Corathe daughter of Duvak and plastic bag and put it in the plane. Most of us are left to only imagine this Dinookand together they had nine When I got everything else packed up era of steamboats, miners, pigs, horses children. Then the most tragic event I looked for Grandpa and he was way and gold discoveries. There are few of his life happened when his wife out on the gravel bar sticking tin cans signs of the towns such as Bergman, died during childbirth while deliver- and other items from our trash bag on Arctic City, South Fork and Peavey or ing twins. Grandpa must have loved the willows. I walked out onto the bar of the 10,000 people who clamored his wife Cora immensely for he never and asked him, "Grandpa what are over the countryside. Oscar took in all remarried saying that "when my love you doing?" He replied, "This is so if this activity and was influenced di- died, loving died too." I think that he any of those other people come up this rectly by it when he was recruited to felt he could never find another per- way, they'll know Oscar was here attend school in Old Bettles in 1905 at son like his love, Cora, so he chose to first!" the age of five. It was because of this raise his family alone. He lived the When he passed away in 1998 at experience that he received his name next 56 years as a widower! the age of 97 he left behind a legacy of Oscar. Having only his Eskimo name, Sheep hunting was his favorite being a kind and generous manone Qayak, he was given the name of the passion, especially in his later years. who cared for people. He left behind outside teacher's youngest brother! He learned to hunt sheep at an early a family that he raised and supported Later, at the age of 12, he would age with his father Peter Nictune and to carry on his philosophy of always haul loads of frozen fish by dog team others like Duvak, Nuylayek and helping others, doing everything in from Alatna to Betties, Coldfoot, Johnny Oldman. He loved the upper the best fashion possible and of al- Wiseman and the other creeks to sell Alatna River country and the many ways seeing the positive side of to miners eager for fresh food sup- creeks that run into itcreeks with life. plies. Soon thereafter he was employed names like Milchetah, Nahduk, as a cabinboy and deckhand on the Pingaluk, Gaduk and Unakserak. He

47 06 woo@ (AO PnglIOn'in3 0 Mp5@:32sogu©E Rktim© g=llookge Pffigocmg nwercik Owrd bp©Og'i, Movii 200 by Branson Tungiyan, Program Director much has been happening at the Eskimo Heritage Program sible in making sure the goals are achieved. We went through the fol- since the beginning of the New Year. Topping off the list lowing: is the new memorandum of agreement that was signed between Kawerak, Inc. and the Alaska Federation of Natives (AFN) on Acompilishmengs EHP office still in existence. December 1, 2000 by Julie Kitka of AFN and Loretta Bullard of Supplemental funds from AKRSI Kawerak. This MOA is to implement Phase II of the Alaska Rural to move forward with goals. Systemic Initiative (AKRSI). Iflupiaq (except for King Island and St. Lawrence Island) and Both Kawerak, Inc. and AFN agree Encourage collaboration of educa- Yup'ik collection digitized. to "collaborate for the purposes of tional partnerships on a regional 92% of individual Elder interview implementing the Alaska Rural Sys- and statewide basis, including sup- audio tapes complete. temic Initiative" funded by the Na- port and assistance for the regional Hosting of successful Elders con- tional Science Foundation. Through tribal college initiative. ferences. this agreement, AFN and Kawerak, Coordinate and organize at least Development of K-3 and 4-6 read- Inc. affirm their commitment to work one regional Elders' council meet- ers. together on behalf of improving the ing each year. Through the EHP, Elder advisory quality of education in Alaska. In Coordinate activities of memo- committees started at the village furtherance of this commitment, randa-of-agreement partners both level. Kawerak, Inc. agrees to perform the for regional and local village/school following tasks between November 1, initiatives. Tmds afecging 2000 and February 28, 2002: Travel to and/or meet personally 1. Focusing on the Iriupiaq Region, with MOA partners at least EMP Pr©gram Kawerak, Inc. will participate in two times annually in partner's Acknowledgment nationwide by the Consortium for Alaska Native location. Native Americans. Higher Education (CANHE) to pur- Additional and training workshops More funds available (both gov- sue the continued development of on AKRSI resources and activities. ernment and private). a tribal college system in Alaska. Identify, research and complete Bigger voice. 2. Kawerak, Inc. will continue to de- individual cultural curriculum "Professionals" put credibility on velop the institutional infrastruc- projects. Native cultural knowledge. ture for the Iriupiaq region that Participate in statewide activities Revival of Native dancing and sing- will serve as the basis for estab- relative to promotion and devel- ing in the region. lishing a tribal college with the opment of AKRSI initiatives as a Roles of Elders in the community capacity to address the educational representative of the specific cul- disappearing. needs and cultural well being of tural region. The next step in the process is to the Native people in the region. Another important thing that hap- identify what challenges (gaps) exist I have been selected, through the pened was that we had a retreat for in accomplishing the mission state- Eskimo Heritage Program, to be the the Eskimo Heritage Program on Janu- ment of the EHP Program and what regional coordinator for the Iriupiaq ary 4, 2001. The purpose of the retreat needs to be done in order to overcome region. This is going to be very chal- was to review and assess where the those challenges. We turned the challenging because it requires oversee- program is on its long-range plan, lenges into two-year goals and what ing many different initiatives in our what the accomplishments have been, needs to be done into the action plan. region. Some of the specific responsi- set goals, establish a plan of action From there, we established who would bilities include: and determine who will be respon- be responsible in making sure the

j ettneoao CA30 pnviounve goals are met. The purpose of these guidelines is the region. A group of 30-plus people I have also been working with the to offer assistance to educational per- will come up from Anchorage and Kawerak Elders Advisory Committee sonnel and others who are seeking to travel to six villages to conduct meet- (KEAC). One of the activities of the incorporate the Alaska Standards for ings and return the next day and KEAC is attending the Bering Sea Coa- Culturally-Responsive Schools in their assess their village trips. Norton Sound lition Conference in Anchorage with work. Using these guidelines will ex- Health Corporation is assisting the the Council of Elders. Clarence Irrigoo pand the knowledge base and range group with their studies of the vil- and Charles Saccheus, Sr. of Elim had of insights and expertise available to lages' social problems. attended the last two conferences held help schools and communities nur- I will be contacting the village in Anchorage. The KEAC decided that ture and pass on their cultural heri- Elders' advisory committees to get the same two individuals should at- tage with respect and integrity. input and suggestions in regards to tend the conference and be the repre- A highlight of the Eskimo Heri- AKRSI. Phase II of AKRSI will con- sentatives from the Bering Strait region tage Program has been in regards to centrate on initiatives that were suc- for the next two years. Two different establishing the Eskimo Cultural Cen- cessful in Phase I and develop them at Elders can be selected for the follow- ter as one of the priorities. It has a higher level. There are five sets of ing two years, and so forth. Jacob gathered enough support that it is initiatives being rotated in the five Ahwinona and Anders Apassingok being presented in the state/federal cultural regions. Each region will have attended the first Bering Sea Coalition issues packet. This is something that an opportunity to implement each conference. has been identified as a need for the initiative. These initiatives are: I have been attending a series of Bering Strait region. With the long meetings and conferences since be- cultural histories in the Bering Strait O Elders & Cultural CampsAcad- emy of Elders coming involved with AKRSI. The region, there is no place for the repre- first one-week trip was to meet with sentation of the strong cultural heri- O Indigenous Science Knowledge the AKRSI staff and attend the Asso- tage we have as Native groups. We BaseCultural Atlas ciation of Interior Natives Education definitely need to have a cultural cen- O Culturally Aligned Curriculum Summit with the Athabascan educa- ter to put on display the region's Cultural Standards tors. This trip was very beneficial as it wealth of cultural heritage. O Native Ways of Knowing/Teach- gave me a better picture of my role as All in all, I feel that the program is ingParent Involvement the Iflupiaq regional coordinator for heading in the right direction, with AKRSI. I will be working closely with goals set in place. It makes me feel O Village Science Applications our MOA partners: Nome Public more comfortable to have goals to AISES/ANSES Camps Schools, Bering Strait School District, follow with an agenda. There are other The Alaska Federation of Natives Northwest Arctic Borough School activities happening on a daily basis. will continue as a sponsor of the District and North Slope Borough An interesting trip is coming up in project. We look forward to working School District. early May where I will be following with the communities and Elders to The second one-week trip was to the Unalakleet group to Washington, help continue its success. attend a meeting in Anchorage with D.C. They are going there to review Thank You. representatives from the Pueblo and objects at the Smithsonian Institution Navajo tribes of New Mexico and and the American Museum of Natural Lumbee of North Carolina in connec- History. There are 90 objects in all at tion with the Rural Schools & Com- the two places from the Norton Sound munity Trust project. Alaska is region. I have been invited to attend currently one of the states that have as an observer, with the opportunity Native groups in the project. This to bring a contingent from Nome and meeting was concurrent with the Na- the surrounding villages at a later tive Educator's Conference (NEC) and date. the Bilingual Multicultural Education The Ka werak Elders Advisory & Equity Conference (BMEEC). The Committee will also be inviting Dan Native educators adopted two new Karmun, Sr. to their next meeting to sets of guidelines: Guidelines for Nur- explain about the Alaska Mental turing Culturally-Healthy Youth and Health Trust Authority's upcoming Guidelines for Strengthening Indigenous trip to Nome and onto the villages in Languages.

9 vo oionoom@TO 12/1&11T7n70 AiligugAiligag 2141QH /TII© q©y Zdemagilarms Corp 200V by Teri Schneider nce again, students, teachers and other commu- cultural and environmental unique- ness of our island community. In 0nity members in our region have an opportunity to engage bringing together Elders, teachers and in learning activities that are culturally and environmentally students outside of the formal school setting we are giving participants thc relevant with Elders and other culture bearers at the remote camp opportunity to live with and learn setting of Dig Afognak. This is a fantastic, aCademically challeng- from people of another culture. ing and culturally enriching experience for students, teachers, Because this camp is academically oriented, we are hoping to stimulate community members and Elders. The Kodiak Island Borough interest in math, science and engi- , School District, the Kodiak Island Housing Authority and the neering fields among Alaska Native students. These are fields of study Native Village of Afognak are pleased to sponsor this opportu- and work that have seen very little nity during two week-long camps. representation from within the Na- tive community. We would like to Camp #1 will be held from July tending 'that summer said that we increase students' confidence and 23July 29, and Camp #2 begins July should bring students to such a camp, knowledge in math, science and tech- 30 and ends on August 5. Both camps along with teachers, so that all could nology while incorporating Native are being held at the Dig Afognak site learn together. The camp acknowl- values and perspectives with West- at Katenai, Afognak Island. Transpor- edges the Alutiiq Elders as the first ern math, science and technology. tation, food, facilities and staffing costs teachers of their culture and allows The Academy of Elders/Science Camp are being paid for by the three spon- participants to learn firsthand from has provided an opportunity to very soring organizations. Those who are Elders and community members with naturally integrate academic learning able are asked to pay a $30 registra- hands-on projects related to rural sur- with cultural enrichment. tion fee. Participants unable to pay vival, lifestyles and Native ingenu- If you or someone you know is will not be denied. ity. While learning more about the interested in attending, you may con- This camp is open to all students rich history of our island communi- tact Teri Schneider at 486-9276, email currently living in the Kodiak area, ties and exploring the culture of the [email protected] or Olga grades 2-12 (young students may be Alutiiq people, past and present, we Pestrikoffat486-6357,email considered if they are successful ap- are able to orient new teachers to the [email protected]. plicants and are accompanied by a participating adult family member.) >IC K >X XX >X X< X< >X X< X.< X w X.< X< X Participants should have an interest in Alutiiq Native culture, language Ail@skci Oil 2agiond and ways of knowing and perhaps science, math, and/or technology. Also Andy Hope Teri Schneider invited are local indigenous Elders, Southeast Regional Coordinator Aleut/Alutiiq Regional Coordinator 907-790-4406 907-486-9276 educators of the Kodiak Island Bor- E-mail: [email protected] E-mail: [email protected] ough School District, members of the Branson Tungujan Native Educators of the Alutiiq re- John Angaiak lnupiaq Regional Coordinator Yup'ik Regional Coordinator gion and other interested community 907-443-4386 907-543 7423 members as space allows. E-mail: [email protected] 907-543-2776 fax This camp began in the summer of Velma Schafer E-mail: [email protected] 1997 to orient new teachers to the Athabascan Regional Coordinator region before they began teaching in 907-474-4085 the Kodiak schools. The Elders at- E-mail: [email protected]

50 olinemo @no pnUllan7,0 OP Vg 9p%ig46cm Rbove g=gcwoRMMUCCAMAoo@dc70cmC@HVOffeg6H .20© by Esther Ilutsik vve began our exposure to Native Hawaiian education on cial education, DOE; Maggie Keola March 29 with an invitation to observe the Native Hanohano, coordinator, Kako'o program and Kulia I Ka Nu'u program, Hawaiian Education Association Board of Directors as they Kailua High School, DOE; JoAnn convened their meeting prior to their annual convention 2001 Kaakua, community educator; and Moses Kim, Jr., retired teacher. that would take place the next morning. They honored us with On stage were four cloth-covered a greeting of leis. This followed with introductions, the Alaska chairs (signifying honor status) and this part of the ceremony was co- delegation consisting of Lolly Carpluk, Velma Schafer, Virginia chaired by two Kapunas (Elders). Ned, Joy Simon and myself, Esther Ilutsik. We were impressed Kapuna Betty K. Jenkins and Kapuna with the education level and professionalism of the Native Nalehua Knox began by giving some background information about these Hawaiian board of directors. We were not able to stay for the recognitions and rccognizing past re- entire meeting as Lolly, Virginia an d I had a scheduled cipients, including Keiki Kawai'ae'a (she was one of the Native Hawaiian audioconference, but we did join them for their luncheon and presenters at our 2001 Native Educa- were invited to the banquet that evening. At the time the tion Conference held in Anchorage.) The Kapunas took turns calli:ng invitation was extended we did not know exactly what the thc distinguished educators on to the banquet would entail and, as with many indigenous peoples of stage. As each of the honorees came the world, we did not question what to expect. forth they were greeted by the Office of Hawaiian Affairs Board of Trustees Much to our surprise and delight lence in Hawaiian Education Program with leis and other gifts and then the banquet was the Tenth Celebra- brochure, March 29, 2001.) escorted to the chairs. When they tion of Ke Kukui Malamalama, Honor- The celebration began with the wcre seated, the co-chairs took turns ing Excellence in Hawaiian Education, audience singing a beautiful Hawai- in sharing the honorees' accomplish- sponsored by the Office of Hawaiian ian song. Their voices were strong, ments. It was obvious that it was an Affairs Board. "This celebration be- pure, melodic and beautiful and it uncomfortable but honored situation gan in 1991 as a tribute to individuals, was apparent that the music reunited for those being recognized. Following programs and groups who have fur- them with their Hawaiian beliefs and the acknowledgments, each of the thered Native Hawaiians in achieving goals. We were again honored with honorees were given a chance to thank their educational aspirations. KeKukui leis and introduced to the audience those who had given them this honor Malamalama not only recognizes the (even my daughter, Michelle Snyder, and recognition. academic achievements of Hawaiians was recognized and it tickled her that was especially taken with JoAnn in all fields of endeavors, but also she was introduced as an educator Kaahuas' talk when she referenced applauds the incorporation of Native and not as an eighth-grade student.) Queen Liliuokalani who once said, Hawaiian values, traditions and prac- Following the buffet dinner we were "The way to lose an earthly kingdom tices into the holistic education of our honored to witness the achievements is to be too inflexible, intolerant and people. Ke Kukui Malamalama is a of four exceptional educators. They prejudicial. Anofher way is to be too tribute to all those who make us, who began with the Kapuna (Elder) educa- flexible, tolerant of too many ways encourage us, who teach us, who lead tor, Wright Bowman, Sr., who is a and without judgment at all. It is a us to be the people we are and the master woodcarver and is retired from razor's edgeit is the width of a blade people we can be" (taken from the Ke Kamehameha School; Pihana Na of pili grass." She used this quote in Kukui Malamalama Honoring Excel- Mamo, a project coordinator in spe- (continued on next page) 00 @II/3120000 ®00 17011IN3170

(continued from previous page) nature. She has written more than 15 would drive her past Custer's house reference to their own 'opio (group) articles on the subject and currently and she always told her that he was a wanting structure and challenge and teaches in the Education Department bad man. Later when she started school she shared an interesting personal at the University of Hawai'I-Hilo. she came home one day with a dis- physical challenge that she herself The titleof her address was turbed look. She asked her what was undertook during an excursion to "Ho'oulu'Ana"The Time We Are wrong and shc told her mother that Molokai as they hiked into Halawa In." Her message was dynamite! She the school took a field trip to Custer's Valley to Moa'ula falls. Queen enthralled the crowd with her knowl- house and that he was a good man. Liliuokalani's quote made me realize edge and insight and emphasized She hugged her and proceeded to ex- that each of us have to look at our own "know where you are from so that plain that there are people who be- cultural group and examine what has you will know where you are going" lieve he was a good man, but because happened that we continue to "fight" and "our language teaches us who we of what he did to their people, he was for our self-identitywhy has it been are." She left us re-energized and in not a good man to them, thus empha- such a struggle? How can we strike good spirits. sizing her point that our history needs the proper balance to sustain who we Manu's presentation was followed to be told from our perspective. are in an ever-changing world? The with workshop sessions. Michelle and She continued by indicating that evening came to a close with all par- I participated in an I Wili'la session history may have been different if ticipants holding hands and again a presented by Uilani Pualoa. This work- Native people hadn't embraced and Hawaiian song was sung. Thus ended shop focused on methods in which to helped the foreigners who first came our evening leaving us with lasting determine personality strengths and to our lands, suggesting that perhaps impressions of indigenous people once limitations. Knowing the strengths we should have had a stronger immi- again making the marks of their and limitations of the people you work gration policy (applause from the au- people. Beautiful! with will help in building a stronger dience.) She then closed with a story The next morning we were picked collective group. We engaged our- of how outsiders like to study indig- up and brought to the Native Hawai- selves in a little exercise by answering enous people. She shared a study by a ian. Education Association Conven- a series of questions. Each response German anthropologist who, after tion held at the Kapi'olani Community was represented by a lower case al- much observation, noted carefully in College. As we registered, we were phabet letter which when totaled up his notebook that the Native Ameri- again honored with leis and were rec- would equal a certain type of person- can women always walked behind ognized at the general session. The ality strength. I was surprised at the their men. He concluded that the Na- theme of the conference was "KUPU accuracy of this little exercise tive American women were inferior A'E," which translates to "sprout (Michelle found this workshop de- to the Native American men, but what forth" and is likened to growing lightful and began to point out differ- he didn't know was that the women thingsit never ends. Last year's ent personality traits using the color always made sure that the men kept conference theme was "spring forth." code.) I was attracted to this session two paces aheadas a way to keep Following the welcome and other for- thinking it would identify Native Ha- them in line. malities we listened to the keynote waiian colors and that I might com- The keynote address was followed address by Dr. Manulani Aluli Meyer. pare them with the three main Yup'ik with workshop sessions. Lolly, Vir- According to the information found colors found on our clothing. It turned ginia and I presented our workshop in the conference packet she was raised out that was not the purpose of the titled "Indigenous Knowledge Docu- in Mokapu and Kailua on the island of workshop, though it was quite inter- mentation and Research Issues." We O'ahu. Dr. Meyer has taught and esting anyway. began our presentation with a tradi- coached for more than 20 years in Following the lunch break we again tional Yup'ik entrance song and dance alternative programs, from wilderness assembled in the tent for the (including Michelle). Our session was schools and Special Olympics to col- afternoon's keynote presentation by well received and ended with our lege-level athletic programs. She Carole Ann Heart, president of the group receiving a blessing and en- earned her doctorate from Harvard National Indian Education Associa- couragement from Kapuna Edward University with a focus on Hawaiian tion. She spoke from the heart and Kaanana. He emphasized that we need epistemology. She is dedicated to ex- experience. She emphasized that we to go forth and document correct in- panding the world's understanding need to teach our children their his- formation about our peoplethat ac- of culture and philosophy and the tory from our own perspective. She curate information needs to be way systems of knowledge and power shared a personal experience. When published by our own people from work to impact what is constant in her daughter was a young girl she our own perspective. 1iff1O!I® @BO P8M2784@

Following the workshop there was from the Piko," focused on the limita- Guide to Exhibits and Programs which an informal reception. It was fun to tions of American education and how described live presentations addressed watch the Native Hawaiian educators Native Hawaiians had much to offer to each grade level and standards that at ease. Someone had brought a uku- to the education of their own people. teacher's could use in planning their lele so they were singing and hula He focused in on the "Piko," which I field trip to the museum. One of the dancing-(both sexes appeared to be in understood to be the spirituality of activities that they shared was how competitive sport.) It was fun to watch the Native Hawaiians and how this adults and teachers can create lessons the sport in such a natural and fun- understanding and connectedness using everyday materials. For example loving setting. This followed with the could provide the foundation that they had a simple shell and ques- literary performance by OIWI: A Na- educators could work from. He en- tioned what kinds of traditional Ha- tive Hawaiian Journal. I was so im- couraged us to look at what was being waiian information can be sought from pressed with the readings. There were taught in the schools and especially to this basic shell. Does it trigger any five to six assigned readings. They look at what is being taught about our stories or legends? What were the read their own work and works of culture. He stated that indigenous traditional uses and the process used other people. Some of the readings people need a sense of mission and for gathering the shells? What are the included indigenous musical instru- belonging, and that the present.school present uses and why have these re- ment accompaniments. We were to- system is fragmented with special- mained the same or changed? I would tally awestruck with the performance ized disciplines. He felt that the Ameri- have loved to partake in this exercise and the depth of feelings that accom- can educational system has too much to see how it might be applicable to panied many of the readings. Abso- of a focus on equality and separation the work that I do. lutely beautiful! of church and state. In his own expe- The workshops were followed with The following morning the meet- rience, they "schooled out" his spiri- lunch and then the closing of the ings began with a guest speaker, Makia tuality. People need that spirituality Native Hawaiian Education Associa- Ma lo, who despite his lack of sight to be connected to the universe and to tion Conference 2001 with words from had been able to contribute to the acknowledge that there is a higher Dr. David Kekaulike Sing. People were education of the Indigenous Hawai- being than we are. He closed by en- invited to go up to the microphone to ian children. He emphasized the im- couraging indigenous people to focus make closing comments. Our Elder portance of the word of mouth and their attention on caring for our own delegate, Velma Schafer, expressed the stories, and that educators need to people and that we continue the our thanks and honor for being a ble be educated in the traditional meth- struggle to find a place for ourselves. to partake in such a beautiful and ods of storytelling. The goal of educa- He received a standing high status wonderful gathering. We were so wel- tors is to excite the minds of the Native Hawaiian song (more respect- comed and felt like a part of this Hawaiian children. I was impressed ful than a standing ovation.) indigenous group who share our val- with his goals and vision. This was followed with the last ues and goals. Aloha and quyana. This was followed with a keynote strand of workshops. Michelle and I The conference was sponsored by address by Dr. Jon Kamakawiwo'ole participated in "Ola Na Mo'olelo: Liv- many different organizations, includ- Osorio. According to the information ing Stories" by Noelani Tachera, Chiya ing the Native Hawaiian Higher Edu- in the conference guide he was born Hoapili, Miki' ala Ayau, Liko Hoe, cation Program, Kamehameha Schools, on the Big Island and spent most of his Kanoe Wilson and Desoto Brown Pacific Resources for Education and adult life as a resident of Honolulu. He (Bishop Museum Staff). It was an ex- Learning, State of Hawaii Department is a Native Hawaiian with a wide cellent presentation on the tradition of Education, Native Hawaiian Edu- range of interests and talents, includ- of living storiesusing drama as a cation Council, Native Hawaiian Com- ing being a musician, author and way to bring Native Hawaiian stories munity-Based Education Learning scholar. He has a Ph.D. in history from to life. They shared the story of Centers,QueenLili'uokalani the University of Hawaii-Manoa, and Kalakaua. It was a very emotional Children's Center, Kamehameha has made significant scholarly contri- time for some of the Native Hawaiians Schools, Alu Like, Inc., Hawaiian butions towards advancing Hawaiian in the audience. Many of them had Leadership Development Program, initiatives in education, leadership, never seen this story unfold from a University of Hawaii, Hilo, Office of music. and publications. Dr. Osorio Native Hawaiian perspective. The Hawaiian Affairs and 'Aha Punana currently serves as an assistant pro- emphasis at the Bishop Museum is to Leo. fessor at the Center for Hawaiian Stud- use the Native Hawaiian perspective ies, University of Hawaii-Manoa. His in their materials and their live pre- keynote address, titled "Speaking sentations. They shared A Teacher's 53 < K X< X< X< >X X< X< >X X< K >X X< X< X< X< X< @g©_ 2ogkDo by Andy _Hope Orgooluocl

n brotherly love let your feelings of deep affection Thesons and fathers for one another come to expression and regard Don't be afraid others as more important than yourself. To learn respect and pride Romans 12:10 The New Jerusalem Bible Know your ancestors 1985 edition Keep the clan in mind Come on boys Come on brothers Come out boys It's all right Let's go to work No need to hide We know very well Come on men From that education There's a lot of bad Let's take care of the children From that family Out there The nieces From your sisters Come on men The nephews From your brothers It's all right The sisters Keep the friendship Don't despair The brothers Keep the family Come on guys The families Keep the clan It's a fight The wives and mothers

University of Alaska Fairbanks Nonprofit Organization Alaska Native Knowledge Network/Alaska RSI U.S. Postage Paid PO Box 756730 Fairbanks AK Fairbanks AK 99775-6730 Permit No. 2

ADDRESS SERVICE REQUESTED

SUSAN VOELKEL ERIC / CRESS PO BOX 1348 CHARLESTON WV 25325-1348 VOL. 6, ISSUE 4 A newsletter of the Alaska Rural Systemic Initiative Sept/Oct 2001 Alaska Federation of Natives 0 University of Alaska 0 National Science Foundation 0 Rural School and Community Trust >X X X< X< X X< >X X 7X 7X X.< X< X< X< X.<

gcwui)org g3D@ hifockcei aqw by Claudette Bradley Virginia Ned (far right) and camp participants perform "He'eeteghtldzaayh" at the ANSES camp potlatch.

and respectful individuals. Elizabeth Fleagle is originally from Alatna and Manley Hot Springs. She taught the students how to sew beads on pouches and headbands using Athabascan designs. Margaret Tritt is from Arctic Village. She brought caribou hides and quills. The students learned to arrived at the clean and tan caribou skins and make On July 9, 2001, 15 middle-school students quill necklaces. Steven Toby, from Gaalee'ya Spirit Camp on the Tanana River to attend the (continued on next page) Fairbanks ANSES Science Camp 2001. Six students came from K w X< X< X< X.; C >X X< X Nulato, two from Fort Yukon, one each from Newhalen, Anchor- C@figsa from Beijing, China. age, Tanacross and Lime Village and three Camping on the Tanana River 1 The Chinese studentsone boy and two girls, 14 to 15 years of And the Beat Goes On . 3 Athabascan Region: agetraveled nearly 4000 miles with two chaperones to attend Native Language at ANSES Camp ...4 our camp. They spoke English well and enjoyedfull participation Ka Lamaku Hawaiian Academy 5 in the camp. Teacher Leadership Dev. Project 6 2001-01 Native Education Events 7 I served as the camp coordinator tunity to do science research in a Elders in School Programs 8 with support from Dixie Dayo as the culturally-relevant setting. Iiiupiaq Region: Tough Love 12 staff assistant and Dawn Durtsche of The camp employed four Elders: Yup'ik Region: the Gaalee'ya Board as the fiscal of- Howard Luke, Elizabeth Fleagle, Mar- Elders' and Youth Conference 12 ficer for the camp. Together we orga- garet Tritt and Steven Toby. Howard Fall Course Offerings 13 nized the camp held at Howard Luke's Luke is well known for his many talks Southeast Region: Gaalee'ya Spirit Camp which is also and the advice he gives the students. Tribal College is Launched 14 his home. The camp is designed to He welcomes our students every year Alutiiq/Unangail Region: Celebrating Basket Weaving 15 enhance students' Athabascan cul- and looks forward to helping young Asking Tomorrow 16 tural knowledge and provide oppor- Native people grow into intelligent 0O11®GTO PnglInnin

(continued from front page) and myself comprised the teaching Ago§kci Koyukuk, enjoyed taking students for staff, who worked with the students h2gguils ©u walks in the wilderness. He told them in small groups on the many phases of about the animals, trees and survival their science projects. ilakOve in the forest. He had many old-time Jin Zhiyong is the deputy division stories to share. chief of the China Science & Technol- ©y Barnhardt, Co-Director This summer was the first time ogy Exchange Center, Beijing, China. University of Alaska Fairbanks students had Koyukon Atha bascan He presented an overview of China ANKN/AKRSI classes. Velma Schafer is a certified and its 56 minority groups. The boy, PO Box 756730 teacher from Allakaket and is a fluent Yang Guang, developed a Powerpoint Fairbanks, AK 99775-6730 speaker of Koyukon Athabascan. Vir- presentation of his school life in (907) 474-1902 phone ginia Ned is also a certified teacher Beijing. The girls had yearbook pho- (907) 474-1957 fax from Allakaket. Virginia acknowl- tos of their high school and organized email: [email protected] edges that Velma is her Athabascan some Chinese games for the students Oscar Kawagley, Co-Director language mentor. Together they to play. The three Chinese students Universiiy of Alaska Fairbanks taught students to introduce them- study English in their Beijing high ANKN/AKRSI selves, sing a song and PO Box 756730 play a game using the Fairbanks, AK 99775-6730 Koyukon Athabascan (907) 474-5403 phone language. (907) 474-1957 fax IBM of Rochester, email: [email protected] Minnesota, has been generous to our camp. Frank Co-Diireaor Each year they have do- Alaska Federation of Natives nated six laptops and 1577 C Street, Suite 300 one color printer which Anchorage, AK 99501 are operated by battery (907) 274-3611 phone and generators since the (907) 276-7989 fax camp has no electricity. email: [email protected] In addition, they sentElder Elizabeth Fleagle demonstrates beadwork to Todd Kelsey, an IBMstudents at camp. >X X< X< >X >X X >X Xeducation consultant to teach in our camp and help students school. Song Huanran, their English Sharing OurPCACV@ysis with science projects. George Olanna teacher, was an enthusiastic partici- a publication of the Alaska Rural Systemic is a certified teacher from Shishmaref pant in the camp. She especially en- Initiative, funded by the National Science and an Iflupiaq Elder-in-training. Foundation Division of Educational Systemic joyed helping Howard split the salmon Reform in agreement with theAlaska Federation George is a veteran teacher in our caught in his fish net. of Natives and the University of Alaska. camp. He teaches collaboratively with Every year Howard gets an educa- We welcome your comments and suggestions Todd in the computer classes and helps tion permit from Fish and Game to use and encourage you to submit them to: students with science projects. Both his fish wheel to catch salmon on the The Alaska Native Knowledge Network Todd and George have had a signifi- Tanana. This year Fish and Game University of Alaska Fairbanks cant influence on our students. banned all salmon fishing on the P.O. Box 756730 Our students have the natural en- Tanana, though they wanted to have Fairbanks,Alaska 99775-6730 vironment to research, Elders to pro- the fish tested for bacteria. Since (907) 474-5086 phone vide the cultural knowledge for the Howard already had our camp operat- (907)474-5615 fax background of their project and a ing, Fish and Game decided to send http://www.ankn.uaf.edu computer lab to create labels, narra- Paul Hershberger, a research biolo-, email: [email protected] tive, charts, graphs, diagrams and gist from the University of Washing- Newsletter Editor: Dixie Masak Dayo photos for their projects. The certi- ton to the camp. Paul wanted to test 60 [email protected] fied teaching staff has extensive ex- fish, so they allowed Howard to use Layout & Design:Paula Elmes perience with middle school Alaska [email protected] his fishnet to catch them. Cutting fish Native students. George Olanna, Todd was a big event. The biologist took Kelsey, Virginia Ned, Velma Schafer samples from the liver, heart and cir- 011netmo ®BIJ U63 culatory system. Howard, Dixie and She asked students to find rocks and introduced to the audience and given Song were kept busy splitting and then, using rock encyclopedias, they a small gift to signify our appreciation hanging fish on the fish rack, which found the names and other features of for their contribution to the camp. looked very full with nearly 60 fish each rock. Rita asked students to draw The students demonstrated the waving at the edge of the riverbank. and write about their rocks in their Athabascan songs and games they Bradley Weyiounna, originally journals. learned in their language class. At the from Shishmaref, is a gold medal high- The grand finale of the camp was end of the event everyone entered the kick champion of the World Eskimo- the potlatch which people from the Elder's Hall where the science project Indian Olympics. Heisvery community were invited to attend. posters were on display. The students knowledgeable about the WEIO ath- Our students helped the cook and stood by their posters to explain their letic events and demonstrated the Elders prepare the meal and set up the science projects to the visitors. The games one evening along with Josh tables. At the potlatch everyone was (continued on next page) Rutman, another WEIO athlete. They demonstrated the high kick, arm wrestling, leg wrestling, arm pulls and Eskimo dancing. The students thor- oughly enjoyed trying to do these events with each other. Aud © Llocve@i9§ ©R0 0 0 Adeline Peter-Ra boff is a Gwich'in Athabasca n from Arctic Village who by Frank Hill is going to Washington, D.C. to lobby some time ago I listened to a drumming ceremony that on oil drilling in ANWR. She came to the camp one day to have dinner and lasted for most of a day and night. The first drummers set talk with the students about the Arc- the beat, rhythm and volume. As they tired or completed their tic National Wildlife Refuge (ANWR) and the environmental issues involved turn on the drums, other drummers moved into position and in drilling for oil. Most of the students took up the drumsticks, carrying on the same beat, rhythm were Uninformed about the issues and and volume as the beginning drummers, never missing a beat. Adeline inspired great interest in oil drilling and ANWR. Unless you saw the change in the drummers take place, you Zelma Axford is an expert on would not have known that the drumbeats and the message of Alaska's indigenous plants. She had the students gather plants from the the drums was being made by different drummers. surrounding area and then draw them in their journals. She gave them the As we move into the second five ing Bear" celebration this past years of the Alaska Rural Systemic spring, where nearly all of the re- Alaska Native names of the plants and Initiative (AKRSI), it is great to see gional agencies were participating their medicinal uses, which they also our new partners take up the initia- in planning and demonstrating how wrote in their journals. Then the students were given a plant encyclope- tives we have been developing and their activities worked together. promoting the past six years, with- Some activities have become self- dia and they looked up the Latin name out missing a beat. The regional sustaining in their own right as well, for each plant and copied the names in their journal. When the journal writ- non-profits (Kawerak, AVCP, like the Old Minto Camp. Tanana Chiefs and Central Council ing was done, she sang and drummed These are but a few of the ex- of Tlingit and Haida tribes) are well for the students as they danced to her amples available that demonstrate music. Zelma is from Stevens Village on their way toward becoming edu- the continuing veracity of the AKRSI and enjoyed teaching the students cational agents for positive change initiatives. traditional Athabascan dancing. in their respective cultural regions. We are thankful that the new Rita O'Brien is a certified teacher We are pleased, too, to see the initia- AKRSI partners have stepped in and and has worked in our camp for the tives continue to develop and helped keep up the drumbeat for past four years. She joined us for the broaden in the Alutiiq and Unangag systemic change in rural Alaska's weekend to work with students. She regions. It was great to be a specta- schools. cc discussed mining and rocks in Alaska. tor in Kodiak during the "Awaken-

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(continued from previous page) visitors moved from poster to poster and viewed the display table of beaded AkcbciociEl 2sogi6cfg pouches and the wall display of their photos and brief autobiographies ,aEplicia§m ll© U7© written in Koyukon Athabascan. The following is a list of the sci- Ikllthatik§ ARSE Camp 200 ence projects the students prepared: Birch or Spruce? by Kimberly by Nakukluk Virginia Ned, Allakaket/Fairbanks Rychnovsky The Fairbanks Alaska Native Science and Engineering (ANSES) Which Tastes Better? by Britta Kellman Camp creatcl an-ideal setting that sparked the students Beads by Adele Stickman interest in learning the Central/Koyukon Athabascan language. Will Pitch Kill More Bacteria Than Velma Schafer and I had4he opportunity to teach Central Koyukon Water? by Sommer Stickman Do Frogs Croak Faster in Warm language to the ANSES\Camp partiCipants this summer at the Weather? by Katrina Madros Gaalee'ya Spirit Camp! We worked with\twelve students from What Chickadees do for a Living by Esther George? Nulato, Newhalen(Ft:-Yukon, Lillie Village, Anchorage, Tanacross , 0 Can Water Temperatur'e Go Below and three student froth 'Beijing, Chini-2-

Freezing? by Terry Bower < Y , ./ What do Salmon Eat After Leaving The students were enthusiastic and the photos were printed for stu- the Ocean? by Cynthia Agnes about learning the language and as a dents to add to their poster. How Many Different Athabascan result, their acquisition of the lan- They also learned a song, "This Dialects are There in the Interior Of guage was exceptional. The students Little Heart of Mine," translated into Alaska? by Stephanie Moe from Ft. Yukon and Beijing spoke Koyukon by Lorna Vent of Huslia. The Speed of the River by Li Hanqiao fluently in their indigenous languages. Thetitleofthesong is Why are There so Many Mosquitoes Other students had taken indigenous "He'eeteghtldzaayh." They learned a in and Around Camp? by Yang language classes at school and all had game that teaches body parts in the Guang prior knowledge of their indigenous Koyukon language. It is a Koyukon I Want to Know Some Mysteries languages. Velma's expertise, high ex- versionof the Yup'ik game, About Hair by Yan Jinbo pectations and the ideal camp setting "Essuukee," introduced to me by Lolly How Can I Improve Lighting in a made it possible for the students to Carpluk of Mountain Village. Velma Trap Line Cabin? by Mathew become naturally immersed in the Schafer translated the words into the Shewfelt Native language. Koyukon language. The title of the How to Reduce Mosquitoes in Fort The students were taught Central game in Koyukon is "Kkaakene". Af- Yukon by Kyle Joseph Koyukon terms that enabled them to ter the potlatch the students intro- Nets by Catherine Keane introduce themselves in the language duced themselves in Koyukon, sang These students are expected to take stating their English name, their the song "He'eeteghtldzaayh", and their display boards to their class- Koyukon name, their hometown and gave a demonstration of the game room teacher this fall and then search a short description of themselves. "Kkaakene" for the audience. the web and their school libraries for They were given a Central Koyukon Learning the Native language un- more background information on their name according to their personal char- questionably enhanced the science project. They will have an opportu- acteristics, if they did not already focus of the Fairbanks ANSES Camp nity to discuss their project with El- have one. Names that were given in- program. The students did not just ders, teachers and other experts in cluded Hek'edeeonh (sunshine), acquire a language, but they acquired their villages or over the Internet, and Sotseeyh (happy all the time) and Tloo' a whole new perspective of them- then upgrade their project and enter (star). The students were also taught selves, their culture and traditions. it in the Fairbanks ANSES Science general terms for every day usage. Given the appropriate environment, Fair 2001 in December. We look for- They were required to create a dis- they would do well if they were taught ward to seeing the students at the play using a variety of media and the language along with all of the science fair. A written in the Koyukon language. We basic requirements in order to ac- took pictures with a digital camera quire a well-rounded education. A oconootoo ®CTO Plaveounvo ffiCJ kinliCARB MCMADE A@CAOM by Kamaileula Halualani-Hee a Lamaku Hawaiian Academy is a voluntary, culturally many ways teaching us how to teach them, showing us what works by their _,. based educational opportunity that was founded by enthusiastic response to learning op- Kamaileula Halualani-Hee and Makaio Hee as an effort to help portunities. They also show us what their school-disabled son and daughter. It opened services to doesn't work and participate in discussions about how to improve those other children in September of 1999. Ka Lamaku currently rents areas and teaching methods. Several a one-bedroom apartment as our temporary school house. volunteer teachers have come and gone. They proved to be steeped in Ka Lamaku means "upright torch, Academy does not accept such evalu- the Western, textbook pedagogy and standing beacon,"a name chosen to ations for these youth. when they were unsuccessful and signify a strong guiding light that We believe in a new kind of "three became discouraged, they tended to pierces the darkness, bringing wan- Rs": Rescue, Restore and Re-educate. blame the children for failing to learn derers to safety. Ka Lamaku is also an Through deep and constant use of when it was they who failed to teach. ancient Hawaiian symbol of knowl- Hawaiian cultural values, Ka Lamaku At present we are applying for edge. Ka Lamaku Hawaiian Academy has impacted the lives of twenty federal New Century Public Charter is an action research pilot program youngsters of mixed Hawaiian ances- status, however our goal is to one day aimed at meeting Hawaii's educational try. The program has been open to be Hawaii's first sovereign school. needs of school-disa bled children whomever applied, but those it at- Request for admission is made on a grades7-12on the island of Oahu in tracted were all children of part-Ha- daily basis but, because of severe fi- the Ko'olau poko and Ko'olau Loa waiian ancestry who had been nancial and space restraints, we are communities. struggling unsuccessfully in the state unable to accommodate more students A school-disabled child is one D.O.E. programs. Ka Lamaku is a com- at this time. whose maturational and learning dif- munity-based effort, creating peda- If you or your organization would ferences have been misunderstood and gogy that proves effective for children like to assist Ka Lamaku Hawaiian underserved and, consequently, with learning differences. Academy or would like more infor- whose personal, social and familial The staff has been involving the mation please contact Kamaileula functioning have been so impaired as children, their parents, kupuna (el- Halualani- Hee at(808) 293-1121or e- to render that child unable to perform der) and other talented members in mail [email protected]. Our mail- successfully in a school environment. designing and implementing curricu- ing address isPO BOX 693,Hauula, The students we serve are, because of lum modules. Thus the students are in Hawaii96717. a myriad of circumstances beyond their control, disadvantaged in many ways. Their academic achievements /RAW AV@OCD011 as well as other skills that create social competencies had, as a result, been liiuksuk: Northern Koyukon, Gwich'in and Lower seriously and negatively affected. Tanana 1800-1901 Most of these student's were exhibit- by Adeline Peter Raboff ing signs of social distress such as flat The history of the Northern Koyukon, Western Gwich'in and affect, anti-social attitudes and be- Lower Tanana people. 196 pages, $10.00 haviors, disrespect for authority, ir- responsible actions, truancy, school Guidelines for Strengthening Indigenous Languages failure and substance abuse. Some This booklet offers suggestions for Elders, parents, children and educators to use in strengthing their heritage language with support were school disabled while others had from the Native community, schools, linguists and education agen- developed pre-delinquent behaviors cies.28pages, free. and were known to local policemen. They had been described as "throw For more information on obtaining copies of these publications, call Dixie Dayo at 907- away kids". Ka Lamaku Hawaiian 474-5086 or e-mail dixie.dayo@uaredu.

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initiatives independent of the AKRSI resources by 2005. Following are the ,,ocrilovAap steps that will be taken to implement this strategy: Dowil@mog 0 The Alaska Native Education @ll© Advisory Council to the Commis- The underlying purpose of the Alaska Rural Systemic Initia- sioner of Education, made up of representatives from each of the tive is to implement a set of initiatives to systematically Native Educator Associations, will document the indigenous knowledge systems of Alaska Native be designated as the governing body to provide direction for the people and develop pedagogical practices and school curricula implementation of the Teacher that appropriately incorporate indigenous knowledge and ways Leadership Development Project. of knowing into the formal education systems. Having success- 0 The Alaska Native Education Advisory Council and the AKRSI fully demonstrated the efficacy of this strategy in strengthening Co-PIs will recruit and select a full- rural schools and teachers and improving student achievement, time project director to coordinate and oversee the initiatives spon- the challenge for AKRSI now is to help infuse the initiatives into sored by the Teacher Leadership the curricular and instructional practices on a sustainable basis. Development Project. 0 At least one Native educator asso- The high turnover rate of teaching Educators ciation in each of the five major staff (80% of whom are recruited from Native Educators of the Alutiiq cultural regions will be assisted in out-of-state) necessitates a targeted Region obtaining 501(c)3 non-profit sta- approach to leadership development Association of Unangan/Unangas tus, so as to be eligible to obtain that focuses on those teachers most Educators and implement grants and contracts likely to put these resources to effec- Alaska Native Education Student under their own authority. tive use and bring their cumulative Association The Native educator associations insights to bear over time, i.e., teach- Alaska Native Education Council from each of the five cultural re- ers for whom the community/region/ Alaska First Nations Research gions will be invited to prepare state is their home. To that end, the Network and submit a work plan outlining AKRSI has requested supplemental Alaska Indigenous Literary Review the steps they would propose to funds from the National Science Foun- Board take to implement the Teacher Lead- dation to implement a Teacher Lead- Consortium for Alaska Native ership Development Project in their ership Development Project (TLDP). Higher Education region, including the identification The structures through which the Native Education Association of of a lead/master teacher for the TLDP will be implemented are those Anchorage region (with up to half release time associated with regional and state- from their employing district) and wide Native educator associations. Fol- llywpilemengctim the activities to be implemented in lowing is a current list of the conjunction with the AKRSI initia- associations that have emerged in re- ghe AMP' TOP tive emphasis for each year (e.g., sponse to AKRSI initiatives over the The main function of the AKRSI science camps/fairs, Academy of past six years: Teacher Leadership Development Elders, cultural atlas, curriculum Ciulistet Education Association Project will be to strengthen and make alignment, parent/community in- Association of Interior Native sustainable the role of the Native Edu- volvement, etc.) The lead/master Educators cator Associations and their members teachers will be selected at the re- SoutheastNativeEducators in implementing the math/science gional level with criteria compa- Association educational reform initiatives pro- rable to those for the project North Slope Iflupiaq Educators moted by the AKRSI. This will re- director, but with responsibilities Association quire the development of leadership directed toward regional implemen- Association of Native Educators of capacity in each region and the estab- tation of the AKRSI/TLDP math/ the Lower Kuskokwim lishment of formal mechanisms to sus- science educational reform initia- Association of Northwest Native tain the implementation of these tives. The selection committee will

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consist of regional Native educator trators for Rural Alaska program in istered through the Alaska Federa- association members, the TLDP pursuit of a Type B principals cre- tion of Natives with support for the project director and the AKRSI co- dential with a distributed leader- activities of the lead/master teachers directors. ship orientation. provided through memoranda of O Once selected, the lead/master 0 The Native educator associations, agreement with the employing school teachers will work with the AKRSI in collaboration with the Alaska districts. The project director and the staff to develop the wherewithal to Department of Education and Early lead/master teachers will be included assist teachers and schools in the Development, will host an annual as core staff and will participate in all implementation of the initiatives statewide conference to showcase planning activities associated with the associated with the Teacher Lead- the instructional and curricular Alaska Rural Systemic Initiative. Upon ership Development Project in strategies and initiatives that dem- completion of the three-year cycle of alignment with the AKRSI regional onstrate the greatest promise to- initiatives associated with the Teacher initiatives and the Alaska Standards ward implementing culturally- Leadership Development Project, all for Culturally Responsive Schools. responsive, standards-based sci- teachers in the AKRSI partner schools O The Native educator associations ence and math instruction. will have received support to incor- will convene regional and state- These initiatives are intended to porate the math/science curricular and wide meetings to review the action begin with the 2001-02 school year, instructional strategies in their edu- plans for preparing culturally-re- with the process for selection of the cational practice, with on-going sup- sponsive teachers from the 2000 project director and lead/master teach- port provided through an established Native Education Summit and the ers to occur by the end of September. statewide network of Native educator recommendations from the 2001 Funding for the TLDP will be admin- associations. Forum on Culturally-Responsive Curriculum and to develop action < w >X X< X< X< X< X< X< X< >X X< >X X< X< plans for regional implementation of those recommendations. The regional action plans will take into 26A 1=10 Kluo EIM@O@E' 'VOrte0 account the Guidelines for Prepar- Here are some Alaska Native education events for the 2001- ing Culturally-Responsive Teachers and the Guidelines for Nurturing 2002 school year that you should mark on your calendar. Culturally-Healthy Youth. The Alaska Federation of Natives sponsoring a statewide Alaska Na- O The Native educator associations Elders and Youth Conference and tive Education Summit in will work with local districts and Convention will take place in Anchorage on November 30 the Alaska Department of Educa- Anchorage the week of October 21, December 1, 2001. Further infor- tion and Early Development to 2001, including the Alaska Native mation will be available on the sponsor a cross-cultural orienta- Education Council meeting on Octo- Alaska Native Knowledge Network tion program, including an immer- ber 21-23 at the Westcoast Interna- web site as it becomes available. sion camp component, for all tional. The sixth tri-annual World In- teachers new to the district/region. The National Indian Education digenous People's Conference on O The Native educator associations Association annual meeting will Education is scheduled for August will work with local school dis- be held in Billings, Montana on 4-10, 2002 to be hosted by the First tricts to provide career ladder in- October 27-31, 2001. Details can be Nations Adult and Higher Educa- centives that encourage all teachers obtained from the NIEA web site at tion Consortium of Calgary, Alberta. and teacher aides to pursue train- http://www.niea.org. Details about WIPCE 2002 can be ing for a cross-cultural specialist The annual Native Educators' obtained by sending an email to endorsement, Type A license with Conference andBilingual- [email protected] or by going to math/science emphasis and/or Multicultural Education/Equity their web site at http://www. graduate studies oriented toward Conference is scheduled for the fnahec.org/wipce2002. The dead- implementing culturally respon- week of February 3, 2002 in line for submission of proposals for sive, standards-based science and Anchorage. Details for participation presentations has been extended to fnath instruction. in these conferences will be posted October 31, 2001. Let's make sure O The Native educator associations on the ANKN web site in October. there is a strong Alaskan presence will encourage their members to The First Alaskans Foundation is at WIPCE 2002! participate in the Native Adminis- 61 0110,00690 ®02onvairain u© illcrion LIE RWODOM Ogikx)0 Pmgramo by Cathy McGregor ing came through their auspices "Our Elders were the keepers of knowledge. Without them, (Working Group on Human Resources each generation would have learned everything there was to and Training, 1996) . The Baffin Divi- sional Board supported the project as know by discovering it themselves." well, so that for the five-year period From Inuuqatigiit Curriculum, Department of Education, Government of the of the federal funding, $200,000 was Northwest Territories, Yellowknife, Northwest Territories, 1996, p. 46 made available to schools each year. Nilders cis Cukurd n 1994, as director (superintendent) of the Baffin Divisional llullll©u CuPurci11 Board of Education in Iqaluit, Northwest Territories, Canada, ilngiegrakm? I was asked the question every educational leader dreams of When Elders first started coming hearing: "If you could have money for one thing in your schools, into schools in northern Canada in the 1970s, their work with students was what would it be?" I didn't know if the question was hypotheti- often considered an add-on to the cal or real. Should I take it seriously? If it was real, I thought I regular program. Lessons frequently took place on Friday afternoon when knew the answer right away, but I paused to turn over all the the teacher and students were tired of possibilities in my mind. What would have the most effect on the weekly routine. Activities often involved a whole class of students in students? It seemed like schools could never get enough comput- their regular classroom. Teachers did ers. Should we hire extra special needs assistants? We always little preparation of the students or the Elders for their time together. needed more resources to support Inuktitut book publication. Teachers sometimes viewed the les- What about northern books for school libraries? Did schools sons by Elders as "spares" for them- need new gym equipment? High schools probably wanted more selves and left the room. Viewed from the advantage of today, these "cul- science equipment. I quickly reviewed these and other possibili- tural inclusion" programs appear as ties, but I knew my initial thought was the right one. I said what token gestures by the school system to the teaching of traditional knowl- the chairman of the board talked about in every public speech edge and skills. It is difficult to imag- and meeting he attended: "Money to hire more Elders." ine that either the students or the Elders got much satisfaction from these It turned out that the question was funding came directly from the fed- encounters. very real. Thanks to the efforts of a eral government. When the federal Today, the work of Elders is seen territorial administrator and a federal and territorial governments, in part- as integral to the success of school official who wanted to make a differ- nership with the Inuit land claim or- programs. In most communities in the ence and had program funds to sup- ganization, Nunavut Tunngavik, Baffin region, schools have a dual port their ideas, this conversation established the Nunavut Human Re- mandate from the Local Education began a five-year partnership with source Development Strategy, fund- Authority, as well as the territorial the Canadian federal government to support the hiring of Elders in Baffin Additional references and notes can be found on the Alaska Native Knowledge Network web site schools. For the first several years the at http://www.ankn.uaf.edu/SOP/sopv6i4.html. Mint:300® P011esnvo 0 government, to teach both traditional If the Local Education Authority My§ k) ilumilve Inuit knowledge and skills and con- (the elected school council) who temporary Western knowledge and had authority to determine the Iegz skills. A survey of all Baffin commu- budget chose to do so, they could nities in 1986 and direction-setting also allocate funds from other parts The Baffin Board made funds available to schools through a grant sys- work with individual communities of the school budget for this from 1993-96 confirmed this dual purpose. tem. The total money available was agenda. Thus the work that Elders do The board had a regional Spring divided into school allocations, which is part of the regular school program Camp Fund to which schools could each school could apply to access. today. In the late 80s and early 90s, submit a proposal to access addi- Individual school allocations were the Baffin Piniaqtavut Program of tional funds for resource people determined by setting a base amount Studies provided topics for teachers such as Elders, as well as equip- for all schools and then adding a per- to use to connect the work of Elders ment and materials to hold this pupil amount to achieve the total allo- with the rest of the school program. important annual event. cation available. Schools had to submit The Inuuqatigiit curriculum from The board had a regional Orienta- a brief proposal outlining how the K-12, mandated by the government tion Fund to which schools could Elders would be involved with stu- in 1996, outlines traditional Inuit submit proposals to access addi- dents. The Local Education Author- ity chairperson, the principal and the knowledge and skills students should tional funds to involve commu- learn within various school divisions nity members and Elders in annual staff member coordinating the project (K-3,4-6,7-9,10-12). This provides orientation activities for new staff. had to sign the proposal. For the first the basis for integrating culture and Schools could raise third party several years, the grants focused just the work of Elders into the regular funds from foundations and other on Elder involvement with students. curriculum. It is within this context organizations. Often guidelines for In 1996, with the implementa- that the work of Elders with students grants for other purposes allowed tion of the government-mandated Inuuqatigiit curriculum, which out- should be viewed. schools to include funding for Elders as part of the budget for lined the traditional knowledge, skills such projects. and attitudes from an Inuit perspec- Rim @ FuHe ll@1© Schools could access funds from tive that students should learn in For many years, the Baffin Board regional Inuit organizations school, the focus of the grants shifted had requested that the government through the local settlement/vil- somewhat to involving Elders in fund positions for Elders in schools lage council, who controlled the implementing the new curriculum (see similar to the way in which they funding for specific programs from appendix). In fact, this shift did not funded positions for teachers and lan- other departments of the federal really change the nature of Elder in- guage specialists (para-professionals). government. For example, the fed- volvementthey still taught tradi- At that time, this had not happened eral Healthy Children initiative tional knowledge and skills. It did (nor has it yet). There were a number allowed activities which involved provide school staff with a guide of of ways in which schools obtained Elders. topics, an outline of what students funds to hire Elders to teach tradi- Schools could partner with com- should learn and a description of key tional knowledge: munity groups such as the Hunt- experiences they might ask Elders to Each school received funds as part ers and Trappers Organization to organize. In other words, it provided of their base budget to support get in-kind support for land-based an organizational framework for tra- cultural programming. A per pu- activities. ditional knowledge instruction. pil allocation determined the spe- Schools could use full time staff Using a combination of funds avail- cific amount each school received. positions intended for language able, schools hired Elders in a number (This of course, gave an advantage specialists or teachers. of different ways, to do a variety of to larger schools in terms of flex- While these options provided things: ibility in using the funds.) Schools funding for Elder involvement in As full time cultural instructors could use these funds to hire schools, the additional funding en- regular staff members along with Elders and to purchase the materi- abled schools to increase the numbers teachers and language specialists als (skins, gas, ammunition, etc.) of Elders present, extend the length usually with scheduled times each required to carry out traditional of time they were involved with stu- week for work with different activities. dents and/or add new activities. classes or groups of students. The (continued on next page) 6 3 0® @II/300690 CA® ll7®

(continued from previouspage) ficult or tragic community events. To achieve these goals, both El- topics and skills they taught var- As an Elders' council for the prin- ders and students need to enjoy their ied depending on the age and in- cipal (in addition to the Local Edu- experiences together. To enable this terests of the students and the cation Authority) to assist with to happen, careful thought needs to interests of the Elder. solving particularly thorny prob- be given to how and where the Elders As part-time instructors who came lems, community liaison, planning work with students. We have, found in several days or afternoons a cultural programs and hosting spe- the following suggestions to be help- week during the year to do a cial events and activities. ful in ensuring positive experiences: variety of activities with different It is an unfortunate aspect of mod- groups of students, depending on Nnoving §uccess wiliA ern life that Elders may be re- the class and Elder's interests. As quested in some districts to have with full time instructors, these Wien criminal record checks completed activities could include There are many reasons to involve prior to working in the school. If storytelling, teaching string and Elders in schools: so, the school needs to expedite other Inuit games, skin prepara- To meet goals set by Local Educa- the process in any way possible. tion, sewing, cooking, tool con- tion Authorities (and the govern- It is usually helpful if there is one struction, specific skills ment) which identify traditional staff member in the school who instruction, carving, drum danc- knowledge and skills as a major coordinates the Elder resource pro- ing, researching specific topics, component of school programs. gram. Ideally it should be someone helping with community histories, To maintain, strengthen and en- from the community who speaks telling their life stories, etc. hance Inuit language and culture. the language and knows commu- As part-time instructors who To create links between the past nity members well. Ideally this taught a "unit" or specific topic or and the present. should be a responsibility that is activity every day to the same stu- To build links between the school part of the staff member's normal dents for several weeks at a time. and the community. workload, not added to a full time As part-time instructors who were To encourage links between stu- teaching job. Having such a involved in specific activities such dents and their parents and grand- person minimizes potential com- as Spring Camp or, for example, parents. munication and cross-cultural mis- once-a-week on-the-land programs To build positive relationships understandings. with at-risk students for the dura- between Elders and younger It is important to clarify ahead of tion of the program. generations. time what the Elder would like to As part-time research sources to To help students learn to respect do with the students and what narrate information on a specific Elders, the lives they have lived materials and equipment will be topic to be developed into a teach- and the knowledge and skills they needed. Will the Elder provide ing unit or a learning resource. have to share. these (at the school's expense if As part-time program developers To acknowledge and provide op- there is any cost) or will the school to assist teachers and language portunities for Elders to share the provide them? specialists with creating materials wisdom, skills and experiences Elders may require transportation which teach aspects of traditional they have accumulated with to and from the school. The school knowledge. For example: iglu younger generations. should arrange this and cover any building, small tool construction, To reflect, promote and teach Inuit costs involved. sewing with caribou skins, how to values and beliefs. Elders should be made aware of make igunaaq (fermented seal or To foster student and staff pride in how much the school pays them whale meat), how to read the their Inuit identity and enhance (by the hour or the day or what- weather, etc. self-esteem and personal identity. ever is normal prSctice). There As full or part-time Inuktitut lan- To promote respect for animals should be a standard fee for El- guage instructors in addition to, or and other elements of the natural ders' work. They should know instead of, language specialists. environment which are intimately how and when they will receive As part-time counselors, mainly linked with Inuit culture. their money. If possible, it is pref- for students, but also sometimes To ensure younger generations are erable to pay them the same day. for staff members. Some staffs have knowledgeable about and can prac- This is not always possible, but it found it particularly helpful to tice traditional/contemporary sur- usually is much appreciated if it have Elders in the school after dif- vival skills. can be arranged. (Itis also

t, 64 I 0111300690 CAC ptatesnvo 00 important to note that Elders may bannockfor both Elders and stu- for work with Elders. Teaching lose social security benefits if they dents. They are more like a living and learning traditional knowledge earn a certain amount of other in- room than a classroom. is most effective when it takes place come, so this needs to be taken into Some Elders might prefer to take a within the environmental context consideration in the remuneration few students to work in their own in which it is needed and used. arrangements.) home or in the community Elders' Whenever possible, teachers Many Elders prefer to work with centre. (You may want to provide should participate in activities with students in the afternoon, but it is additional supervision assistance Elders and students. This is not important to check with each indi- in these contexts.) always possible, especially when vidual to determine the best time If the school has a qammaq (tradi- Elders take small groups of stu- for them. tional sod house) or tents nearby, dents, as the teacher may need to The school needs to be flexible in depending on the season, these stay with the other students. What scheduling Elders. They may not often provide the best environ- this does mean is that Elders should feel well on the particular day they ment from both the Elder's and the not be used to give teachers a are scheduled or something else students' perspective. They pro- "spare" period. may prevent them from coming. It vide an appropriate context for Paying attention to these details is important to be sensitive to and teaching traditional skills. We have will ensure that both students and adapt to their needs rather than to found that students who are rest- Elders have a meaningful experience ask them to fit within the rigid less and aggressive in the class- working together. This will encour- timetable of many school programs. room often calm down in the age Elders to continue to want to Students should be prepared for presence of the Elder in this set- work with students and will help stu- working with Elders. What kind ting. dents give Elders the respect they of behaviour is expected of stu- If the activity involves a land trip, deserve. This is essential if teaching dents? Why should they respect nature provides the "environ- traditional knowledge and skills is to the Elder? What will the Elder ment" for the activity. As much as be an integral part of the northern expect of the students? What possible, it is preferable to take the school program. should students expect from the students out of the school setting Elder? How is working with Elders different from formal school C >X >X X< X( XC XC >X XC w X.< instruction? Ask Elders to work with small groups of students or in one-on- Akoara 2.011 bgi6cmciil Codado one situations. Requiring Elders to take a whole class of 25 students to Z)STO Clwe Teri SchnekleF do an activity is not usually con- Southeast Regional Coordinator Aleutians Regional Coordinator ducive to the Elder teaching or the 8128 Pinewood Drive Kodiak Island Borough School District students learning. Juneau, Alaska 99801 722 MillBay Road,North Star Provide a specific space for the 907-790-4406 Kodiak, Alaska 99615 Elder to work with students if the E-mail: [email protected] 907-486-9276 activity is done in the school. De- E-mail:[email protected] pending on the nature of the activ- BrOls@ffil Tungiinn ity, they could work in the school Inupiaq Regional Coordinator Jahn Quvoicik shop or the home economics room. POBox 1796 Yup'ik Regional Coordinator Some schools have special skin Nome, AK 99762 AVCP rooms for processing animal furs. 907-443-4386 PO Box 219 Bethel, AK99559 Some schools have provided an E-mail: [email protected] E-mail:[email protected] Elders' room in which small group VO11043@ SeillICAT 907-543 7423 activities such as sewing, story Athabascan Regional Coordinator 907-543-2776 fax telling, researching topics, or play- PO Box 410 ing Inuit games can take place. Ester,Alaska99725 These rooms are usually equipped 907-474-4085 with comfortable seating and some E-mail: [email protected] means to make tea and have

6 5 mama@ cu?11013170

Ramoth School for the week-long 8Aupkg 2146@Ho event. They presented the students with a series of discussions and demonstrations about snowmachine y@ugh Iwo safety, orienteering, cold weather clothing and snow shelters. Many by Dolly Caffin other survival skills were also taught. rfhe wilderness\can be tough lovelove so tough that it A community feast was held one sometimes keeps us from-tlie,ones-we care about, from the evening, in honor of the two girls and all of the people who helped with the place we call home and where we/find warmth and comfort. search and rescue, both locally and Finding ourselves lost in the wildeimess usually doesn't fit into regionally. Special awards were also 7/ given to the people who volunteered our plans, but you-never know when\life is ping to slow you their time to come and share informa- down so that your(>4.D soul can ga-all the attention it needs. tion with the students during the week. For Martha Foster and LouisellY Clark they were sent into the wilderness for Many lives were touched because of Selawik, they experienced this kind more than one reason: to "find" not of the tough love these girls experi- of love first hand. Traveling by only themselves, but each other. enced while being lost in the wilder- snowmachine to a basketball game in They used basic survival skills they ness. Their ordeal brought together Noorvik, the two became lost in a had learned from Elders, during Iriu- the school, the community and vari- snowstorm. They spent hours trying piaq activities held at their school. ous Native organizations for an event to see through the blinding snow and Their story was the inspiration for that celebrated life in the Northwest make their way along the trail. Even- this year's Itiupiaq Days theme, "Arc- Arctic. For more information and to tually they made a wrong turn and tic Survival." view photos of the Ifiupiaq activities, found themselves with a machine that Elders, community members and visit the following website: http:// was out of gas and in snow that was villagers from around the NANA re- community .webtv.net/nd_caffin/ knee deep. They were lost in the vast gion came to the Selawik Davis- ARCTICWINTERSURVIVAL. wilderness of the NANA region of Northwest Arctic. Throughout the time that they K w YX w >X X< X< X< X< >X >X X< >X X< w ) were trying to make their way back to Selawik, they experienced every possible emotion. Every emotion except onethe willingness to give up. Some- Vgik 2n6cmg how these two kept their focus on being found by Search and Rescue. They sang church songs, they prayed, Scgove cificl Y@Rgh C@thoono they pulled together and kept each other going. They worked together iNpkve§ irks31k llrr© and they never gave up. Martha and by Esther Ilutsik Louise were lost for seven days before they were located. o my delight I ,clscovered that-w-filiin the Yup'ik kinship Their experience was life chang- JL system those relatives I know a my brothers and sisters ing. To spend seven days in the wilderness is certainly tough love. have expanded to include my anaanaq my mother's sisters, and Through their ordeal they found that ataatak, my father's bl&-ther s children (parallel cousins). they had the courage and strength to survive. They developed a bond of I have to treat them,a/s I w \ould my ing the proper terms for older brother, friendship that will never be broken. own brothers and sisters (meamng an ngag, or oldest sister, alqaq, or Individually they each found a will to respecting them andhelping /them young ei-----bro\thers and sisters, livean inner yearning that kept out when they are in neeehavt! to kingugliq. As the parallel aunt, I would them going day after day. It seems call them my brothers and sisters us- call my sister's and brother's children 66 01160000 ®090 Pnvannvo o@ nurr'aq (and this is only from the tate the discussion and investigation dents followed, presenting their own female point of view.) of traditional Yup'ik kinship and genealogies. The teachers then shared Logically, within the Western proper protocol used in interacting. how they were going to implement worldview (that many of us were After an exhausting day, we wrapped this information within their own com- raised in), we assumed that we would up with a special evening youth dance munities and classrooms. It was such also call our parallel nieces and neph- that was planned especially for all the a wonderful way to end a confer- ews our children but that is not so. student representatives coming in encethe Elders knowing that as Those are just some of the complexi- from the villages. educators we are attempting to bring ties of the Yup'ik kinship system On the final day we had the Elders back some of our own values that which was the focal point of the El- each present an oral genealogy that have fallen by the wayside. ders' and Youth Conference that was was fascinating to listen to. The stu- held in Dillingham, May 4-6,2001. Representatives included Elders, X >X X< X< 31.< X >X W 3.1 W W W >X >X X 3 teachers and students from New Stuyahok, Ekwok, Portage Creek, Aleknagik, Manokotak, Twin Hills ,Fa1111 ©gffiTkoz and Togiak. We also had representatives from here in Dillingham. About 60 people participatedat the Eg9KV@To 2g9vallAllooka Dillingham Elementary School gym. by Ray Barnhardt The conference began with a pot- luck dinner and a warm welcome from just as the new school year brings learning opportunities Dewayne Johnson, Curyung, Tribal to students, so too does it bring new learning opportuni- Council Chief and from Dillingham City Council member and mayor, Chris ties for teachers and those seeking to become teachers. Napoli. Mr. Johnson introduced him- self and identifed his parents, siblings This fall rural teachers and aspiring teachers will have a variety of and other relativeswhat a great way distance education courses to choose from as they seek ways to upgrade to begin the conference! their skills, renew their teaching license, pursue graduate studies or meet This presentation was followed the state's Alaska Studies and Multicultural Education requirements. All with Yup'ik oral stories presented by Alaskan teachers holding a provisional teaching license are required to Ina Bouker, a certified teacher cur- complete a three-credit course in Alaska Studies and a three-credit course rently on leave from the Dillingham in Multicultural Education within the first two years of teaching to qualify City Schools and a member of the for a standard Type A certificate. Following is a list of some of the courses Ciulistet Research Association. These available through the Center for Distance Education that may be of interest stories weaved in dances; Bouker's to rural educators: five-year-old son, Nicky, was the Alaska Sgudies Crozs-Cullgumll Sgudies drummer and her daughters, Nia (nine) ANTH 242, Native Cultures of Alaska CCS 601,Documenting Indigenous and Atkiq (four) were dancers. The GEOG 302, Geography of Alaska Knowledge Systems audience was enthralled as Ina used HIST 115, Alaska, Land and Its People CCS 608, Indigenous Knowledge Systems. both the Yup'ik and English language. HIST 461, History of Alaska. This was followed with the local Enrollment in the above courses may be arranged through the nearest Aruvak dancers, the New Stuyahok UAF rural campus or by contacting the Center for Distance Education at 907- dancers and Manokotak student danc- 474-5353 or distance@uafiedu, or by going to the CDE web site at http:// ers sharing and exciting the audience www.dist-ed.uaLedu. Those rural residents who are interested in pursuing with dances of the past. a program to earn a teaching credential or a B.A. should contact the rural The evening concluded with Elder education faculty member at the nearest rural campus or the Rural Educator Slim Yako, formerly of Aleknagik and Preparation Partnership office at 907-474-5589. Teacher education pro- currently residing at the Maarulut grams and courses are available for students with or without a baccalaureate Eniit Assisted Living Center, drum- degree. Anyone interested in pursuing a graduate degree by distance ming and singing songs of his youth. education should contact the Center for Cross-Cultural Studies at 907-474- The following day began with lin- 1902 or [email protected]. Welcome to the 2001-02 school year! guist Marie Meade helping to facili-

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Village, Douglas Indian Association, Sitka Tribe of Alaska, Central Council axAocia 2,9g,6@uw of Tlingit and Haida Indian Tribes of Alaska, Wrangell Cooperative Asso- .0c1Doca Allazka RIx7ll Mop k ciation, Wrangell ANB/ANS Camps, Sitka ANB/ANS Camps, Alaska Inter- uth©@ tribal Council, Grand Camip ANB/ANS, National Congress of American Indi- by Andy Hope ans and approximately 200 clan and he Southeast A\lask---a Tribal College (SEATC) has been in the clan house leaders that attended the \ / / Kiks.ádi Pole Raising Ceremonies in planning process since late1997. StATC has been an active Sitka in September 1999. partner in a statewide tribal college planning project that has The SEATC interim trustees have been supported by the Kellogg Fouridation and the National appointed a nominations committee to solicit nominations for the 11 mem- Science Foundation thrOugh//7 the Alaska Rural Systemic Initia- ber board of trustees. Committee mem- tive. SEATC is a founding-men-riper Of:the ConSortium for Alaska bers are Nora Dauenhauer, Dr. Ronald Dick, Andy Hope, Roxanne Houston Native Higher Education,. \ and Dr. Ted Wright. The first annual SEATC meeting will take place on In early 1999, interim trustees were The American Indian Higher Educa- September 13, 2001 in Juneau at which appointed by the Southeast Alaska tionConsortiumwebsiteat time. the Board of _Trustees will be Native Rural Education Consortium; www.aihec.org is also a valuable in- officially appointed. Please contact the interim trustees formally incorpo- formation resource. Andy Hope for information on the rated SEATC in late 1999. In the last nomination process or .to submit a two years a number of organizations nomination. have endorsed the tribal college plan- it is now time for the SEA IC to There are two other, related meet- ning project. It is now time for the establish itself as a formal, ings scheduled for the week of Sep- SEATC to establish itself as a formal, independent edutation te m ber 10 in Juneau. A Tribal independent education institution. institution. Watershed/GIS/Cultural Atlas work- An overview of the Kellogg project, shop will take place in Juneau from "Kellogg Cluster Evaluation: Alaska September 10-12. The workshop will Native Effort to Develop Tribal Col- The following individuals have include presentations on Arc/View leges" by Dr. Michael Pavel, is avail- served as vglunteer, unpaid interim GIS, the Aboriginal Mapping Net- able on the ANKN/CANHE web site to trustees for SEATC since the spring of work, the Angoon, Kake, Sitka and those interested in more background. 1999: Andy Hope, Marie Olson, Nora Klukwan-Haines cultural atlases, the Another information resource on tribal Dauenhauer, Roxanne Houston, Joe ANKN website resources, the I Am colleges is the recent report "Building Hotch, Ed Warren, Ron Dick, Isabella Salmon curriculum, the SE Alaska Strong Communities: Tribal Colleges Brady, Jim Walton, Bernice Tetpon, Native Place Names project and the as Engaged Institutions" published Joyce Shales, Arnold Booth, Charles Herman Kitka traditional ecological by the American Indian Higher Edu- Natkong, Dennis Demmert and Sue knowledge CD-ROMs. The Southeast cation Consortium and the Institute Stevens. The late John Hope served as Alaska Native Rural Education Con- for Higher Education Policy. Copies an interim trustee from May 1999 sortium will meet on September 14 to of this report can be ordered from the until his death in October 1999. The plan the next round of regional activi- IHEP website at www.ihep.com. The SEATC interim trustees are asking ties for the Alaska Rural Systemic report can also be downloaded from that a group of federally-recognized Initiative. the same website, though it is a rather tribes in southeast Alaska ratify the We hope that each tribe can send large document. SEATC charter and bylaws at the representatives to this important meet- Additional background informa- September meeting. ing. If you have any questions regard- tion on the Consortium for Alaska The following organizations, ing the SEATC bylaws, annual meeting Native Higher Education can be found groups and individuals have adopted or any of the related meetings, you on the Alaska Native Knowledge Net- resolutions endorsing the planning can contact me at fnah@uasledu or work website at www.ankn.uaLedu. efforts of the SEATC: Chilkat Indian call me at 907-790-4406. A

68 j otoncaoao @TO PnuseNnvo

bruise them. You take them singly to A11acjinclEgo1. 2og,611cmg the ground as close as you can. Then you move the pile with care from one cutting to the next. When you have iggildpur2kg L3cmkg Wocivkgyour necessary amount, you wrap it Teri Schneider in burlap. An amount for one basket is about the size of your waist, it's Anitem of my mother's that I have admired from the time I more than you can hold in your hands. was a child is a grass basket that sat on a shelf in our kitchen It takes a lot of work to make one basket, you simply can't forget it, you when I was growing up. Just the other day it caught my eyeonce must look after it or else it will spoil. again. I grew up knowing that the basket was made by Feodosia It's not too much of a chore to get the grass and take care of it. You can go (Kahutak) Inga of Old Harbor and was given to my mother by ahead and use it in the winter, no need Feodosia as a gift when she and my dad were watching the for curing it, because it's already cured naturally. Although in the winter it's cannery in Shearwater and visited Old Harbor for Russian Easter. a lot coarser and it gets bruised by the Feodosia, the mother of George ing to children and adults. Today, weather. When it's bruised it breaks off easily. Inga, Sr., carried on the tradition of basket weaving is not a dying art, but the "Kodiak-style" Aleut" basket, rather another form of art that has "We gather it then and cure it in a dark place for ten days. Taking it out which tended to have a bit larger regenerated interest in the indigenous weave and was typically more heavily culture of the Kodiak archipelago. of its wrappings of burlap or any decorated, even when her eyesight Many baskets are featured at the loose weave material every day to aerate it and then rewrap it. After ten failed. Grass basket weaving has been Baranov Museum, as well as at the done by numerous indigenous cul- Alutiiq Museum in Kodiak. In the days is up, it's ready to be separated. The straws are to be separated from tures throughout the world as one words of Eunice Neseth: each other. The outer straws are to be adaptation to their environment. Aleut "I guess I've been basket weaving discarded and only the inner two basket weaving is world renowned about 20 years. This is an Attu basket for its fine weave and tiny objects. weaving which is also called twin- straws are to be used. They are taken out of the shaft and made into sepa- The following is an edited version ning. You have to have the right kind rate piles. The inner most piece of of an Elwani article (Volume 1, No. 2, of grass, which is beach rye. The weav- straw is what is used as the outer May 1976) originally written by Sandy ers prefer Attu grass, which grows Parnell, Lisa Mellon and Cindy right on the island of Attu or Atka. work. What you see in the baskets is the finest part... Wheeler. They interviewed Kodiak's They say it's a somewhat softer grass Eunice Neseth at a time when Aleut than the grass that grows anywhere "There are very few people who carry on with basket weaving. They basket weaving was seen as an art else. It's the same kind of grass here form that was, perhaps, dying. From but you just have to be careful when teach it in the schools along the the many efforts of Eunice, her teacher you pick it. If it's too close to the Aleutian Chain. It's something we're Anfesia Shapsnikoff and many others ocean it's kind of coarse. When the trying to save. It's sadly disappearing and we're trying to keep it from being who took the time to learn and then grass is picked at the wrong time of teach to others, the beautiful art of the year it has to be beaten. When it's lost altogether. It takes a lot of concentration and effort, it's not one Aleut basket weaving is alive and just ready to flower, that is when it's well. Recently, the Alutiiq Museum ready to head, to make the top. of those things you pick up now and again. It needs practice and sponsored a traveling grass basket "We use a paring knife to cut the exhibit featuring the work of Arlene straws. We take the straws single, improvement. Skinner. Arlene traveled with the those that have to be protected, we "We are very anxious to get young children started. They can get used to exhibit and taught Aleut basket weav- are very careful with them so as not to it easily when they are young and keep on with it. We should try to get *Aleut: The indigenous people of the Aleutian Chain, Alaska Peninsula and Kodiak archipelago. some of the women who took a bas- The name was introduced by the Russians and may still be used bymany today. Though they have ket-weaving class and liked it enough, different indigenous languages, the Unangai of the Aleutian Chain and the Sugpiaq (orAlutiiq) of the Kodiak archipelago share a common history of the last 250years and have adapted to to continue it. Then soon enough similar environments. maybe they can teach it."

6 9 00 0071300600 CAC PIRIOUIJS70 AoEuv Yorou@mw

The elderly, people of the past, bring anew by Maricia Ahmasuk something in me.

Often tears of mixed feelings come forth with the sight or even thought of these wise ones.

They possess something mysterious and rare with their strength one cannot find elsewhere.

Elders are steady, facing their daily struggles steady like the rivers so swift! When these delicate creatures are brought back Home we who are left behind are not really left alone, The slightest movement of their hand spark the for these wondrous beings leave silently, imagination of what was, what is, what if. . . . yet not without an echo that rings true, Men and women of old are humble as can be, yet filling the abyss of the soul with great signs and their noble qualities speak through their sparkling wonders. eyes with their chins held high. Elders across the globe share a great commonality. Careless worries and childish doubts dissipate They take us to impossible places as if looking into the almost instantaneously around the elderly, as their future, directing our paths somewhere to the past, actions portray volumes of what actually counts us where we each have a place. all as the beloved beings that we are. Often we hear Elders say that the youth are the Belonging to the past that created them, future .interesting, coming from ancient voices the elderly have a way of looking back without who open the doors to tomorrow by looking back. closing their eyes as they are somehow taken

away from the present, momentarily. What may we ask of tomorrow... .today?

University of Alaska Fairbanks Nonprofit Organization Alaska Native Knowledge Neiwork/Alaska RSI U.S. Postage Paid PO Box 756730 Fairbanks AK Fairbanks AK 99775-6730 Permit No. 2

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1111111111111111111110111111111111111111111111 7*62*****************MED ADC 995 VELMA MITCHEU_ Erk Cress 1031 QUARRIER ST STE 607 CHARLESTON WV 25301-2326

7 VOL. 6, ISSUE 5 A newsletter of the Alaska Rural Systemic Initiative Nov/Dec 2001 Alaska Federation of Natives 0 University of Alaska 0 National Science Foundation 0 Rural School and Community Trust X >X >X X< X< >X X< >X >X 7X >X X 7M MC X< >X X< bicIptiago ffamAg@29 cyfugavigo° boo@n-u Plloumkg Pvok)&)U by Beth Leonard il,E1FocludfiC31

Tr have been preparing a research proposal for the Interdiscipli- Research by indigenous research- IL nary Ph.D. program at UAF that focuses on 'Athabascan Oral ers for the benefit of indigenous communities also dovetails with political/ Traditions: Deg Hit'anl Narratives and Native Ways of Know- postmodern movements of self-deter- ing." Much of my current research and language learning centers mination, autonomy and cultural regenesis. Maori researcher, Linda on kinship and (personal) family histories. Hopefully this re- Smith (1999) states: "The cultural and search will serve dual purposes in terms of both academic (continued on next page) significance and potential value to the Deg Hit'an community. C X X< MC X >X X< >X X

1. The term Deg Hit'an ("local people" or "people from around here") is used to refer to the people of CO/VOM Anvik, Shageluk and Holy Cross. Osgood (1936) and subsequently the 1982 ANLC Native Languages map used "Ingalik" which is not a Deg Hit'an word but a Yupi'k word meaning "lice infested." Documenting Indigenous Knowledge and Languages 1 Guidelines Adopted for Libraries 6 Guidelines For Alaska Public Outiclellino Libraries 7 fl Gail Pass Moves On 8 MeaVasEtimig llEclon@uo Parenting & Teaching 9 lahguagso Alutiici/Unanga* Region: Re-establishing Illuani 10 This booklet offers suggestions for Elders, Athabascan Region: parents, children and educators to usein Annual Field Trip for the strengthing their heritage language with support Minto Flats Cultural Atlas 11 from the Native community, schools, linguists Alaska Native Education Summit 12 and education agencies. 28 pages, free. Southeast Region: For more information on obtaining copies of these and Opening the Box of Knowledge 13 other cultural guidelines, call the Alaska Native Yup'ik Region: Knowledge Network at 907-474-5086 or e-mail Ca lista Elders Council Expands [email protected].' Services 14 One Among Others 16

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(continued from prevtous page) the Athabascan language. During the Akok@ linguistic revitalization movements time I lived in Shageluk and Anvik, have tapped into a set of cultural there were no Athabascan language 2uur] §yogsnlo resources that have recentred the roles programs in place in either the school of indigenous women, of Elders, and or community. I do, however, remem- llll© of groups who had been marginalized ber the first linguists from the Alaska l©y Barnhardt, Co-Director through various colonial practices" Native Language Center (ANLC) who University of Alaska Fairbanks (p. 111). Although some Deg Hit'an came to the Shageluk area to work ANKN/AKRSI Elders were recorded during the with speakers during the early 1970s. PO Box 756730 Alaska Native Literature Project and My father and other relatives often Fairbanks, AK 99775-6730 more recently during the develop- worked as consultants in these early (907) 474-1902 phone ment of Deg Xinag Dindlidik: Deg Xinag language documentation and transla- (907) 474-1957 fax Literacy Manual there remain several tion efforts. This contradiction in email: [email protected] Elders who have not had a chance to Native language status, i.e. continu- Oscar Kawag Der, Co-IDirector record traditional stories and/or lend ing suppression of local language and their perspectives to the history of culture by churches and schools ver- University of Alaska Fairbanks this area. Deg Hit'an narratives will sus promotion by prestigious outside ANKN/AKRSI be valuable as language maintenance academic interests, conveyed ambigu- PO Box 756730 efforts proceed and more emphasis is ous and confusing messages to com- Fairbanks, AK 99775-6730 placed on integrating Native knowl- munities struggling to maintain their (907) 474-5403 phone edge and history into the school cur- local cultures. (907) 474-1957 fax riculum through projects such as the email: [email protected] Alaska Rural Systemic Initiative. Owillars cind Frank G-MO, Co-Director Alaska Federation of Natives Qesecythert dmaangas ill 1577 C Street, Suite 300 gangmge lesarning Anchorage, AK 99501 13othmund (907) 274-3611 phone In my current role as language (907) 276-7989 fax I grew up in Shageluk, Alaska, an learneralong with other language email: [email protected] Athabascan village on the Innoko learners from the Deg Hit'an areaI River located in the lower-middle find myself struggling with the best X 7X X >X X >X >X Yukon area. I also spent four years in way to learn the Deg Xinag language neighboring Anvik, a village on the and share the knowledge I have docu- Sharing Our Pathwaysis Yukon approximately 30 miles from mented. Although many of us as lan- a publication of the Alaska Rural Systemic Shageluk. My father is James Dementi guage learners work directly with Initiative, funded by the National Science of Shageluk, a multilingual speaker of linguists, obvious differences between Foundation Division of Educational Systemic Deg XinagandHolikachuk English and Deg Xinag Athabascan Reform in agreementwith theAlaska Federation Athabascan and English. My mother, of Natives and the University of Alaska. are not articulated and we (the learn- We welcome your comments and suggestions Jean Dementi, who died in 1988, was ers) are forced to stumble along as best and encourage you to submit them to: a non-Native woman who came to we can. I believe this is due in part to The Alaska Native Knowledge Network Alaska from California as an Episco- the lack of knowledge of the deeper University of Alaska Fairbanks pal nurse-evangelist. In 1976 she be- Athabascan cultural contexts and con- P.O. Box 756730 came Alaska's first woman ordained structs and the failure to document Fairbanks, Alaska 99775-6730 to the priesthood in the Episcopal language beyond the lexical and gram- 1907) 474-5086 phone church. matical levels. 1907) 474-5615 fax Due to a variety of socio-historical I was an undergraduate linguistics http://www.ankn.uaf.edu influences, most people of my genera- student when I began my study of email: [email protected] tion did not learn to speak Athabascan. Deg Xinag. At that time I had no Newsletter Editor: Dixie Masak Dayo Both the early Episcopal church mis- experience in learning a non-Euro- [email protected] sionaries and the territorial and Bu- pean language and was accustomed to Layout & Design: Paula Elmes reau of Indian Affairs schools being taught conversational language [email protected] mandated English and parents had by experienced teachers using im- been told not to teach their children mersion methods. I was also used to

L 7 2j 011110000 COMpnvoinnvo having an extensive collection of prac- my own self-confidence in being able by asking for phrases in the languages tical dictionaries and grammars at my to someday speak Deg Xinag fluently. and listening to taped narratives and disposal to assist in the learning pro- For instance, there is a whole body of literacy exercises. I also would sit cess. Although there is not a pub- research on second language acquisi- down with my father and go through lished grammar for Deg Xinag, there tion that says if learning begins after sections of the noun dictionary to find are materials that can be used for adolescence, the learner cannot ex- the literal meanings of words. I found language learning. To date, publica- pect to become fully fluent in the that, although writing and studying tions include one set of verb lessons, second language. In a similar vein, written language is not considered a language curriculum for elementary linguists often describe Atha bascan the best way to learn conversational students, one literacy manual, two ,'asone of the most difficult languages language, it provided a base for fur- books of traditional stories, several in the world to learn," thereby in- ther understanding of the language short children's stories and a limited sinuating that one needs to be of above- structure and helped with learning collection of supplemental learning average intelligence to indeed even the sound system. I continue my study materials. The verb lessons explain attempt such a process. As a learner of conversational language through the linguistic structures at an elemen- and student I have been questioned as regular interactions with various tary level for language learners, how- to the potential for true authenticity members of my immediate and ex- ever, as stated above, significant (purity) of Atha bascan when learned tended family. Sometimes this learn- cultural constructs and concepts are as a second language and whether or ing takes place in more formal not addressed. not I think the "back velars"' will environments such as the ANL 121/ Through my academic coursework drop out of the language. 122 audioconferences or Athabaskan I would often run across barriers to I began my own language learning Language Development Institute's on- campus classes. On most occasions 2. Deg Xinag bock velars are written with "kk" and "gg," for example, here is a minimal pair which this learning takes place through represents both the front and bock velars "gag"(berry) and "ggagg"(animal). (continued on next page) Deg gilav &gall

Sidithniqay James Dementi, Jean yil xivi' ezre'.Sito' My parents are James and Jean Dementi. My father Didlang Tochagg nadheyonh. Vidadr (sivadr) Katherine, grew up in Swiftwater (on the Innoko River). His younger Susan, Louise yil xivi' ezre'. Katherine Dzox-tsey dhido. sisters (my auntsfather's side) are Katherine, Susan Katherine vichoy Patrick viyix dhido yit. Louise viqing' and Louise. Katherine lives in (new) Shageluk. Her Richard yil Qay Xuchux xiditl'tth'e. Sito' vichidl (sitoy) grandson Patrick lives at her house also. Louise and her husband Richard live in Anchorage. My father's younger Gilbert vi'ezre'. Gilbert vi'ot Eleanor yil Cantwell brother (my unclefather's side) is Gilbert. Gilbert and xiditl'tth'e. his wife Eleanor live in Cantwell. Singonh California nadheyonh. Vichidl (sidhi' a) Keith, My mother grew up in California. Her younger broth- Don yil xivi'ezre'. Don vi'ot Lucille yil Santa Barbara ers (my unclesmother's side) are Keith and Don. Don California xiditl'tth'e. Vidadr (siq'oy) Yvonne vi' ezre'. and his wife Lucille live in Santa Barbara. Her younger Yvonne viqing' Richard yil Redding California xiditl' tth'e. sister (my auntmother's side) is Yvonne. Yvonne and Sitsiy Charlie Cikal Dementi, Charles Aubrey yil her husband Richard live in Redding, California.

xivi 'ezre'.Sitsiy Charlie Dementi Dishkaket nadheyonh. My grandfathers are Charlie Cikal Dementi and Charles Aubrey. Charlie Dementi grew up in Dishkaket. My Sitsey Lena Phillips Dementi, Ruth Aubrey yil xivi' ezre'. Sitsey Lena Dementi leggijitno', Nitteghelinghdi' yil grandmothers are Lena Phillips Dementi and Ruth Aubrey. Lena Dementi grew up in Old Shageluk and Lower nadheyonh. Sitsey viyil xethdlan Clara, Albert xivi' ezre'. Village. Her siblings are Clara and Albert. Beth Dementi-Leonard si'ezre'. Deg Hit' an itlanh. My name is Beth Dementi-Leonard. I am Deg Hit'an leggijitno', Dzox-tsey, Qay Xuchux, Gitr'ingithchagg Athabascan. I grew up in Old Shageluk, New Shageluk, xinasiyonh. University of Alaska Fairbanks School of Anchorage and Anvik. I work for the UAF School of Education q' u' isineyh. Siqing' Michael Leonard vi'ezre'. Education. My husband's name is Michael Leonard. He Clear AFS q'u' idineyh. Siyotr'a' Samantha vi'ezre'. works at Clear AFS. My daughter's name is Samantha. Fairbanks tr' iditl ' tth'e. We live in Fairbanks. 99 7 3 41 OG® @TOpnvionn

(continued from previous page) between the Deg Hit'an and learner, literal translations provide a informal interaction with speakers Holikachuk areas, so many speakers great deal of fascinating cultural in- through visits or phone conversations. have command of at least two formation and further impetus for in- I still use a variety of learning meth- Athabascan languages. As multilin- vestigation into one's own culture. odologies, including writing the lan- gual speakers, they are aware of our For example, the Deg Xinag words for guage on a regular basis. difficulties in learning these languages birds, fish, animals and plants reflect One of the more popular ways to and are able to provide the context we complex and scientific beliefs and ob- teach/learn language involves a often ignore. I have observed that in servations (Fig. 1.)

black bear ggagg animal asspecgfid Mys gichidl its/the little brother gongume gaff/1141g otter tixeran (ie xut'an?) water people (?) water snipe teyeg water spirit/shadow Learners, like myself, who do not (its shadow reflects on the water?) have latent knowledge of the lan- junco legg ney "fish" it says (the junco calls when guage, use a translation approach. salmon are coming) Often we inadvertently ask for words yellow pond lilly vichingadh ethog muskrat's plate or phrases for concepts that do not exist, or concepts that are expressed yixgitsiy your (plural) grandfather raven in very different ways in this cultural rusty blackbird yixgitsiy vozra raven his nephew context. Learners also tend to provide puffball mushroom yixgitsiy nokhildl raven's (sewing) bag an incomplete or sometimes total lack of context when requesting words or phrases. As English speakers, we nominalize and decontextualize many method called Total Physical Response immersion or partial immersion situa- (TPR). In English this would require tions, speakers will adapt their use of concepts, without realizing that the use of the imperative mode to give language so .as to not totally over- Athabascan is a dynamic, verb-based a series of commands which require whelm, but assist learners through language. some action on the part of the learner, individual levels of learning by vary- One example of differences be- e.g. come here, open the window, ing the complexity of their speech. tween Deg Xinag and English catego- close the door, etc. In Deg Xinag, rization reflects the way one would say "Where are you/where is it?" however, many of these do not equate lcmgme lec]rner As to commands but describe instead Xidanh is used when referring to what the subject is doing. In the case geseugher people (e.g. Xidanh si'ot?Where is of "wake up" for instance (when my wife?), whereas xiday is used to "Alaska Native worldviews are refer to an animal or object (Xiday speaking to a child), a more appropri- oriented toward the synthesis of in- ate way to express this in Deg Xinag is sileg?Where is my dog? or Xiday formation gathered from interaction sigizr?Where are my mittens?) The "Xeledz tr'aningidhit he'?" which with the natural and spiritual worlds translates to "Are you waking up same is true for counting people, ani- so as to accommodate and live in har- good?" Examples such as these reflect mals or objects (niltayh/nittay). From mony with natural principles and what Deg Xinag speakers have said, the deeper value system, i.e., a gentle exhibit the values of sharing, coop- way of relating to children as they using these words for "where" and eration, and respect" (Kawagley, 11). awake. "how many" show respect toward Kawagley's observations about animals who might be offended if the I am continually impressed with Alaska Native worldviews are re- the Deg Xinag speakers' command of wrong reference is used. This reflects flected in my initial research with the English and Athabascan and their a context of care and respect for ani- Ingalik Noun Dictionaly. In reviewing strength and resilience considering mal spirits and other non-human spir- this dictionary with my father, I found the damage that has been done since its present in the environment, as well that the literal translations were not contact. In the past there was a great as the power of the spoken word. included. For a beginning language deal of travel and intermarriage "1 4 j ammo® @TO pnasanvo

Fig. 2. tion programs. Outside researchers continue to debate the authenticity Deg Minn faTigPish Ligerod Uvgn.usElugilon and effectiveness of projects and pro- Dranh ngi'egh ilyoth. It's snowing outside today. Today outside it is snowing. grams from non-indigenous perspec- Getiy ghilyotth. It really snowed. Really it snowed. tives. Language revitalization, instead of being viewed holistically within Chen ititlyotth. It started to snow again. Again it started to snow. social and cultural contexts, is often Chen nititlyotth. It's started to snow again. Again it's started to snow. treated as strictly a linguistic venture, i.e. "just speak your language." "Just When learners request generic issues to deal with when document- speaking your language" assumes phrases for weather, for instance, it ing in writing or with audio/visual abilities and resources are available to can be difficult for speakers to pro- equipment, including: assist in this process. It involves learn- vide this information when not given Who should have ownership of ing cultural constructs and concepts a particular context. A more holistic audio/visual materials? often hidden in translation along with context might provide the following How will the material be used? a myriad of other environmental, ideo- information: How will the material be cared logical and personal factors. Fortu- whether a phenomena is happen- for? nately there are now indigenous ing now, a little while ago, yester- Where should materials be stored? educational models providing ex- day, last week, etc. Who should have access to the amples of contextual/situational learn- if a phenomena is/was happening materials? ing that can be applied at a local for the first time during the speci- grass-roots level. fied time period, or is/was begin- "ha ,§peck ibtivo ning again 12gerences CiPed variations in intensitya little, gamucas" Kawagley, A. 0. (1995). A Yupiaq very hot/really windy, etc. Lately, it seems the endangered Worldview: A Pathway to Ecology and These limited examples gathered languages bandwagon is a popular Spirit. Prospect Heights, Illinois: by members of the language class re- vehicle for access to "other," provid- Waveland Press, Inc. flect both major and subtle changes in ing many opportunities for publica- Smith, L. T. (1999). Decolonizing context (Fig. 2.) tion through description and analysis Methodologies: Research and Indigenous of various Native language revitaliza- Peoples. London: Zed Books Ltd. t)ocurustik* ©mil §gtotes cmcri bsecEch >X >X >X >X X >X >X >X >X >X XC X< >X >X bousez I write down new words and Ak§lcio Gall god@Eci11 phrases gathered from speakers in my family during phone or face-to-face Lndy 11@pe Brols@n Tungipn conversations and audioconference classes. I also record speakers (with Southeast Regional Coordinator Inupiaq Regional Coordinator 8128 Pinewood Drive PO Box 1796 their permission) when possible and Juneau, Alaska 99801 Nome, AK 99762 have several tapes of recorded 907-790-4406 907-443-4386 audioconference classes as well as E-mail: [email protected] E-mail: [email protected] phrase lists. In the past, I had not really thought about the proper way .i@hn AngclicA Teri Schneider to obtain permission to record infor- Yup'ik Regional Coordinator Aleutians Regional Coordinator mation either in writing or with au- AVCP Kodiak Island Borough School District diovisual equipment. Often I would PO Box 219 722 Mill Bay Road, North Star ask if I could record, but assumed the Bethel, AK 99559 Kodiak, Alaska 99615 speakers knew I would use this infor- E-mail: [email protected] 907-486-9276 mation for learning purposes. Now I 907-543 7423 E-mail: [email protected] realize that there are a great many 907-543-2776 fax

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with their libraries, communities and egasOkao Aci) Native educational organizations. kffi Feedback was sporadic and continued to trickle in through the spring AilooEci PuMg of 2001. The changes that were sug- aTCAO gested were forwarded to the entire group through their listserv. Almost by David Ongley every suggestion that came in im- he state of indigenous librarianship is stirring across proved the document and was easily regions in Alaska. There is yet a long way to go. Many incorporated into the wording. By June the document was completed to villages have no public libraries. For those that do, there is noalmost everyone's satisfaction. That centralized planning effort. Village libraries frequently consist document is now on the ANKN Web site at www.ankn.uaf.edu/standards/ of a few shelves of books in a village council office. Funding for library .html. staff and collections is usually far from adequate. Funds for I believe several basic truths about libraries. I believe that, while books operations are almost nonexistent. Staff rarely work full time and libraries may have the appear- and usually have few benefits. Most have little or no training in ance and tradition of a fundamental component of a white, European, im- librarianship and work in relative isolation. perialist institution, their equivalents We are fortunate on the North vided firm support for the project. exist in every culture in some form. I Slope to have public libraries in all of Father Michael Oleksa spoke for believe that by taking control of li- our villages. We only have seven half a day about communication styles. braries and filling them with appro- villages outside of Barrow though. For the next day and a half, Dr. Lotsee priate information, they can be AVCP in Bethel is working to form Patterson, a Comanche professor oftransformed into institutions that, libraries in many of the 50 or solibrary science at the University of serve people in the villages. villages it serves. I hear of good things Oklahoma, a preeminent expert on In Alaska, we struggle on two coming from Southeast Alaska as well. Native libraries across the country, fronts: getting libraries established Sealaska and the Central Council ofworked with us to develop a set ofin the villages and convincing the Tlingit & Haida Indian Tribes both guidelines for public libraries. These state legislature of the need to sup- recently received grants for libraryguidelines were based on those for port them. Convincing a legislature projects, as did Igiugig Village in the schools, communities, teachers and dominated by representatives from Cook Inlet area. Haines public library parents already developed by the the major urban areas of the impor- is working on a large project with the Alaska Native Knowledge Network. tance of rural libraries is an uphill Chilkoot Indian Association. For the Immersion in the subject under battle. It will probably remain a los- most part, however, very little is Dr. Patterson's tutelage provided the ing battle without the overwhelming being done in larger towns and cities. intellectual stimulus that propelled stipport from the villages. I'm certain Each year, the Alaska State Li-the formation of smaller workgroups that the importance of libraries will brary hosts a three-day leadership to consider four aspects of libraries eventually prevail and they will institute that is fondly referred to as where guidelines could be developed: emerge as a force for cultural, lin- DirLead. Last October the directors the environment in which services guistic, historic and economic inde- of the 10 largest public libraries in are delivered, the programs and ser- pendence in the future. the state met to learn ways they could vices offered, the collections that are On September 21, 2001 at the State better serve Alaska Natives in their developed and the staff that is em- Board of Education meeting, it was libraries. As this was a significantployed in the library. moved by board member Roy Nageak departure from previous DirLead in- Reassembling, the smaller groups of Barrow to endorse the Culturally stitutes, much credit needs to go to brought proposed wording back. Re- Responsive Guidelines for Alaska Pub- Karen Crane, the director of the State visions by the larger group were con- lic Libraries. The endorsement was Library and several other key people, siderable. Work progressed quickly approved unanimously. Those guide- who immediately perceived the value under Lotsee's direction. Directors lines are included for use in your of what was being proposed and pro- took copies of the document to share community.

R, ) T J K JPRA& ,i'LKJA©.§ Sponsored by the Alaska State Library with support and guidance from the Alaska Native Knowledge Network. © Alaska State Library 2001 Pookce Review staff performance as it relates to practicing culturally spe- v 1 he Culturally-Responsive Guidelines for Alaska Public cificbehavior. Strengthen the commitment to fa- Libraries were developed by a group of Alaskan library cilitating and fostering the involve- directors* at a workshop facilitated by Dr. Lotsee Patterson and ment of members of the indigenous sponsored by the Alaska State Library. The goal of the workshop community. Adapt strategies and procedures was to develop guidelines to help public librarians examine how to include culturally sensitive li- they respond to the specific informational, educational and brary practices. Guide preparation, training and cultural needs of their Alaska Native users and communities. orientation of library staff to help These guidelines are predicated on the belief that culturally them address the culturally specific needs of their indigenous pa- appropriate service to indigenous peoples is a fundamental trons. principle of Alaska public libraries and that the best professional Serve as a benchmark against practices in this regard are associated with culturally-responsive which to evaluate library programs, services and collections. services, collections, programs, staff and library environment. While the impetus for developing fully discussed, considered and lhosoy NfiV11F@HilMe the guidelines was service to the adapted to accommodate local circum- O A culturally-responsive library is Alaska Native community, as the li- stances and needs. open and inviting to all members brary directors worked on the guide- The guidelines may be used to: of the community. lines it became clear that they could Review mission and vision state- O A culturally-responsive library uti- be applied to other cultural groups ments, goals, objectives and poli- lizes local expertise to provide cul- resident in Alaska. The guidelines are cies to assure the integration of turally appropriate displays of arts, presented as basic statements in four culturally appropriate practice. crafts and other forms of decora- broad areas. The statements are not Examine the library environment tion and space design. intended to be inclusive, exclusive or and atmosphere provided for all O A culturally-responsive library conclusive and thus should be care- library users. makes use of facilities throughout the community to extend the library's mission beyond the walls * Mese guidefines wave develloped byg of the library. JudithAnglin, Ketchikan Carol McCabe, Juneau O A culturally-responsive library Stacy Glaser, Kotzebue David Ongley,Barrow sponsors ongoing activities and events that observe cultural tradi- Nancy Gustayson, Sitka Lotsee Patterson, Facilitator tions and provide opportunities to Marly Helm,Homer Karen Crane, display and exchange knowledge Greg Hill, Fairbanks Director, Alaska State Library George Smith, Deputy Director, of these traditions. Ewa Jankowska, Kenai Alaska State Library O A culturally-responsive library Tim Lynch,Anchorage Nina Malyshev, Development involves local cultural representa- Dan Masoni, Unalaska Consultant, AlaskaState Library (continued on next page)

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(continued from previous page) O A culturally-responsive library en- of traditional knowledge systems. tives in deliberations and decision courages the development and O Culturally-responsive staff is aware making for policies and programs. preservation of materials that docu- of local knowledge and cultural ment and transmit local cultural practices and incorporates it into PrnIMUNS knowledge. their work. For example, hunting Servkas And O A culturally-responsive library seasons and funeral practices that O A culturally-responsive library makes appropriate use of diverse may require Native staff and pa- holds regular formal and informal formats and technologies to gather trons to be elsewhere, or eye con- events to foster and to celebrate and make available traditional cul- tact with strangers, talkativeness local culture. tural knowledge. or the discipline of children. O Culturally responsive program- O A culturally-responsive library de- O A culturally-responsive staff is ming involves members from local velops policies for appropriate han- knowledgeable in areas of local cultural groups in the planning dling of culturally sensitive history and cultural tradition. and presentation of library materials. O A culturally-responsive staff pro- programs. O A culturally-responsive library re- vides opportunities for patrons to O Culturally responsive program- views its collections regularly to learn in a setting where local cul- ming and services are based on the insure that existing materials are tural knowledge and skills are expressed needs of the community. relevant and appropriate. naturally relevant. O Culturally responsive program- O A culturally-responsive library O A culturally-responsive staff uti- ming recognizes and communicates collects materials in the languages lizes the expertise of Elders and the cultural heritage of the local used in its community when they culturally knowledgeable leaders area. are available. in multiple ways. O Culturally responsive services O A culturally-responsive staff will reach out and adapt delivery to bibray Sgica respect the cultural and intellec- meet local needs. tual property rights that pertain to O The culturally-responsive library aspects of local knowledge. reflects the ethnic diversity of the O Culturally-responsive library staff Wiledans local community in recruitment of members participate in local and O A culturally-sensitive library pro- library boards, administrators, regional events and activities in vides assistance and leadership in staff and volunteers. appropriate and supportive teaching users how to evaluate ma- O A culturally-responsive staff rec- ways. terial about cultural groups repre- ognizes the validity and integrity sented in its collections and programs. X >X >1.< X< "X >X >X >X X< >X X-XCXCXX->X-3. O A culturally-responsive library purchases and maintains collections that are sensitive to and ac- ©all Pam Nd@voz ©cm curately reflect Native cultures. we have been fortunate throughout the life of the Alaska Rural O A culturally-responsive library Systemic Initiative to have highly talented and dedicated staff to seeks out sources of materials that breath life into the work we are doing. One who has been with us nearly may be outside the mainstream from the beginning and has provided much of the glue that holds every- publishing and reviewing journals. thing together has been Gail Pass, administrative assistant at the AFN office O A culturally-responsive library of the AKRSI. Gail has provided critical technical skills essential to keeping seeks local community input and track of the many activities sponsored by the project; she has also been a suggestions for purchase. valuable contributor to the thinking that has gone into shaping that work. O A culturally-responsive library Evidence of her insightful perspective on the inner workings of the world incorporates unique elements of in which we live is reflected in a poem found on the back page of this contemporary life in Native com- newsletter, which she has provided as a gift to all of us on her move to a new munities in Alaska such as food position as a financial analyst with Alaska Communications Systems. The gathering activities and the Alaska staff of AKRSI want to express our appreciation to Gail for her faithful Native Claims Settlement Act service-with-a-smile over the years and we wish her good fortune as she (ANCSA) into its collection. moves on to new opportunities in her life. We'll be calling on you, Gail . .. !

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munity will become greater with a responsible and caring member. As Pcimmiku aaamigo the child grows older, the members look for ideas that the child expresses, skills it shows, its interaction with NOOEk© others and its respect for everyone and everything. Angayuqaq Oscar Kawagley There are rites of passage that are practiced as the child grows. The kill- MagEgg ing of a first mosquito, first pick of As I begin this article, I amreminded of the Yupiaq woman berries and other acts are times of joy by villagers and are reinforced by who had an irritated skin condition on her handsand was giving support and encouragement given a tube of ointment with an applicator. Onenight when she for continued growth, physically, in- tellectually, emotionally and spiritu- she reached over in the dark to was awakened by the irritation, ally. .Pubertyis a timeof retrieve the ointment and applied it to her hands.The next ceremonythe becoming of a woman She was as- or a man. First menstruation of a young morning, she woke up and looked at her hands. lady is considered a time of power tounded and bewildered. Her hands were completelyred. She requiring that the young lady be worried as to what was happening to her skin. She finallylooked housed apart and served only by the mother or grandmother for its dura- at the tube of ointment she had applied,and then laughed when tion. No work is required of her. she saw that it was a red Bingo dauber! As the young person matures, the community members may ask the During the last century or so, we, voices of the family members, the youngster: "Have you counted your as parents and teachers, have been words of the midwife, the hum of the blessings lately?" In actuality, they working blindly just as this woman wind, the sound of falling rain and the are asking: "Have you counted your because of the promises of the Ameri- call of the Arctic loon. The newborn is inner values, talents, strengths, im- can Dreampromises of a quality already immersed in nature from its portant relationships and connected- education, a good job, a good home, first moments of life. During the ges- ness?" This connectednessis earning top dollars and getting pro- tation period and after a given time, spirituality. Knowing this a bout one- motions. We have become American- the child is talked to, sung to by the self will make one beneficial to the ized to a high degree. In the process, mother and exposed to family mem- community. we have been losing our Native lan- bers eating, sleeping, doing work and With respect to discipline, the guages and cultures. A recent news- playing. The child learns of the sounds home must be a place of love, care, paper article suggests that our Native peculiar to its parents' language, love companionship and cooperation. If languages are eroding and many will and care bringing an indelible sense these are practiced, the child is well- be gone within a generation. Will we, of belonging. The child is exposed to behaved. If such ingredients are lack- as parents and teachers, allow this to and lives within nature all its life. ing in the home, how can the parents happen? Historically the American When the mother walks, the child is expect to discipline the child? If the way has encouraged the loss of Native placed inside the parka on its mother's home is dysfunctional, then where languages and cultures. The English back. The child can then look around will the child find the love, care, at- language and its cultures continue to and see things from the same level as tention and companionship they need? have a very voracious appetite and its mother and is treated as a beautiful It is possible for a parent to be a will devour our Native languages and living being. teacher, but a teacher cannot really cultures if we allow it. As the child progresses through its substitute for a parent, yet this is In the past, our children were born growing stages, the parents, grand- what we sometimes expect of the in a sod house or a tent at spring camp parents and community members as- school. When teachers meet with par- or delivered under an overturned skin sess the talents and inner strengths ents, it is important that they encour- boat in an emergency. From the outset the child might have. These are nur- age them to be loving, caring and the newborn is introduced to the tured with the thinking that the corn- (continued on next page)

7 9 0U1® CA0 PlIF110670

dents with some contributions by in- AllWEIginolug@fx bbedczo terested students in Kodiak. The night of the first interviews, held at the Alutiiq Museum in Kodiak, 29-eadagzhkg 011umil was a marvelous event. The students by Teri Schneider were nervous and the invited guests that were to be interviewed wereun- Residents of the Kodiak Islandarea who remember the oral sure of their role and of what they history magazine Elwani,were delighted to learn about a might contribute. When the students went to their designated areas with new publication that-was produced by students through the , their tape recorders, note pads and Kodiak Island Borough\ School District. Illuani(same meaning interviewees, magic happened. The project became a reality and took on a and approximate pronuriciationas the previous title) began to be life of its own. Nobody needed distributed in June. Like the pre-OoriS_ project, thelatest version prompting and nobody needed inter- k - is a collection of interviews done of local people ventions by teachers. Giggles came by high school from every corner as each group be-

students from our islands'. . communities. Featuredin this latest came engaged in conversation, often version are Iver Malutiri, Florence Pestrikoff,Susan Malutin, Ed times sprinkled with humor to create a level of comfort for both the stu- Opheim, Sr. and the past coor inator of theproject, Dave Kubiak. dents and adults. Students from Port Lions, Danger Bay, Old Harbor,Akhiok and When we gather together with open ears, minds and hearts we allow Karluk completed-the interviews and then workedwith their site ourselves to learn from one another. teachers and project coordinator, Eric Walienbaugh,to tran- Perhaps we learn the value of taking scribe the articles and create introductions. What care of your neighbor when we hear a success! Not someone tell their story of the '64 only are students learning writing skills, theybuild their skills earthquake or tidal wave. Maybe we for listening and communicating effectively learn to become more resourceful af- across generations. ter hearing a story of how people used A few years ago people began to relevant learning tool while fulfilling to bake bread on a beach in an oven ask me, "What ever happened to the need to document people's knowl- made of rocks. Or, perhaps we learn Elwani?Howcome we don't see thoseedge and experience in our region of that we never stop learning when we around anymore?" As background the world so that we could continue to watch an Elder learn a new skill from information was gathered about the communicate and celebrate the inge- a student. When we take the time to first effort, it became more and more nuity and lives of each other. Like the visit and listen we learn that each one apparent that we could re-establish magazine of the 70s and 80s, the school of us has something to contribute to the project with a few minor changes. district is printing it, but the newone our community.Illuaniis an example Illuanicould become a wonderfully will be done primarily by rural stu- of students and community members contributing to each, other' s lives and in turn sharing that gift with all of us. If you are interested in purchasing (continued from previous page) in nature; guide them to begin to see the newIlluanimagazine you may attentive to their child's needs and beauty in oneself and in others, in contact the staff at the KIBSD Central then the teacher should reinforce the one's village or in one's neighbor- Office (486-9210). All proceeds will parents attention. hood. The young person will then go to supporting the continuation of As educators, we must try to make begin to see the value of their own the project. the classroom an environment where Native language and culture. This is children can be with and of nature. an invaluable asset in one's life. From Pronunciation key for article: Take them outdoors as much as pos- this, you begin to see that "commu- Sugtestun (Soog'-ts-toon): sible..Have the children express their nity/place is an experience that is the Sugpiaq/Alutiig way ideas of what is beautiful that theysee created."Quyana Elwani (el-wan'-ee): inside it Illuani (il-lwhan'-ee): inside it

3.0 O® @BD potin1iI7 0 0 0 AMCbC1MCJE &AM ©Numkg JUMcvs° AEnavall Fblld VAp kg Mak) FllCVO CUDRN011 A00§ by Kathryn Swartz, Cultural Heritage and Education Institute The sun was very warm and the sky was clear on the top of them what they needed to take with them and also supporting the partici- COD Hill on Saturday afternoon, September 22, 2001. A pation of two teachers. The informa- group of Elders and youth from Mintorelaxed on the hill and tion gathered on the trip will be incorporated into the school curricu- looked for moose out in the Minto Flats. From this hill, one could lum as students work on the develop- see Denali in the distance and the ridgeswhere the Nenana and ment of a cultural atlas for the Minto Flats area (a preliminary version of Tolovana Rivers meet the Tanana River. "Shhhhh ..." the Elders the atlas can be viewed online at kept saying, "the animals will hear you up here." At one point, www.ankn.uaf.edu/menhti.) the air below us. After The field trip was held over a week- a raven stalked a juvenile bald eagle in end and the group left Minto after looking for hours, Susie Charlie noticed a bull moose off to the school on Friday, September 21, 2001. east over by a little lake. A small group went downthe hill and The group went in five boats to Virgil Titus' fall camp along Washington up the creek to walk into the area where the moosehad been seen. Creek about an hour and a half from We heard shots firedthe hunt was successful! Minto. This camp faces to the east and south and is positioned above the This event was the high point of decided where we were going, where creek in a nice wooded area. There is the annual cultural atlas field trip we would stay and coordinated boat a spotting tree and good cranberry with Minto Elders and youth. This space for all the participants and sup- patch back in the woods. The first year, the field trip employed night everyone gathered seven Elders: Elsie Titus, Lige around the fire and the reason and Susie Charlie, Virgil and for the field trip and the map- Vernell Titus, Luke Titus and ping work was explained. The Gabe Nollner. There were Elders said they wanted to eleven students from the bring the kids out to learn the MintoSchool(Clinton Athabascan way, to learn what Watson, Preston Alexander, they should bring on this kind Mitchel Alexander, Ezra of trip and to learn about the Gibson, Amber Jimmie, good places to hunt. The Alanna Gibson, Carleen Elders shared some stories and Charlie, Janis Frank, Lynnessa memories about growing up Titus, Dolly James and in these areas. After some Justeena Silas), with their coaxing, all the kids finally teachers Kraig Berg and Ruth Elders, teachers, students and CHEI staff pose for a went to bed. At night, the Folger and the participation picture by the campfire. light from the radar station on of Bill Pfisterer (education spe- Murphy Dome was visible cialist) and Kathryn Swartz of the plies. They openly shared stories and from the camp and the Northern Lights Cultural Heritage and Education In- tales of hunting, fishing, trapping and shimmered. stitute. growing up in the Minto Flats. The The next morning, after breakfast, The Elders were the most impor- Minto School played a valuable role Bill Pfisterer showed the kids how to tant people on the field trip. They in organizing the students, telling (continued on next page) Og 0111312000 CX912 pnvitesan

(continued from previous page) moose meat and then use two cameras to document the made our way back up places we would visitone was a the winding sloughs, digital camera, the other a standard creeks and rivers to film camera. The group set off in boats Minto. Ducks gather- to go down Washington Creek and up ing for migration were the Tatalina to begin the hike up COD scared up at every Hill. The climb was tough, particu- turn. The air was larly for the Elders, but everyone made colder than it had been it. Rope was tied off on certain trees so on Friday andit you could get extra support and pull seemed that winter yourself up the hillside. The climb was now on its way. Above: Elder Susie Charlie spots for moose on the down was even worse with a slippery This field trip was flats. Below: The hunt is successful! and dusty trail, but we were on our made possible thanks way to see the moose so no one seemed to support from the to mind the difficult descent. The Rural School and Com- moose was taken several bends up munity Trust (Alaska COD creek, back through willows and Rural Systemic Initia- small birch trees in an open, grassy, t i v e), theMinto swampy area. The participants wit- School, the Alaska nessed field dressing the moose. Wil- Humanities Forum, the lows were laid down to hold the best New Voices Fellow- cuts of meat, other parts were strung ship Program and the over the trees to dry while the work Skaggs Foundation. A continued. The Elders shared traditional practices and techniques with >X >X X >X >X >X >X >X >X >X X< >X >X >X 3 the students and then the meat was packed out either with sticks or people put on raincoats and slung parts over Alla§kci %ohm kluccAkm 5umffa 200 their shoulders. The meat was left laska Natives will soon have an opportunity to share overnight near the river bank braced up with sticks or slung between trees. Atheir views on how to improve education forour (In case anyone noticed the date, the children. The first Alaska Native Education Summit takes Cultural Heritage and Education In- stitute had arranged for a cultural place November 30 and December 1 in Anchorage. It's being education permit to take a moose out sponsored by the ANCSA Education Consortium and the First of season.) Alaskans Foundation. Saturday night was a beautiful evening with good food, more stories This gathering of Alaska Native mit will draw together Native com- from the Elders and good laughs voices is the first step in looking for munities to develop plans that fit around the campfire. One of the stu- new ways to teach our young people their situation and draw on their dents made cranberry sauce from the values and knowledge they must experience of what works and what freshly picked berries. That night, have to do well in their lives. does not. It will truly be a "grass the temperature dropped and on Sun- Unlike other meetings in the past, roots" approach to providing qual- day morning as always, the first ones this one will focus on Alaska Native ity education. up, Virgil and Vernell Titus, started issues and begin the process to find The summit is open to the public the fire and got warm water and cof- Alaska Native solutions. We're look- and we encourage all who care about fee going. After breakfast several El- ing for new people at the table who this important issue to come and ders including Lige Charlie and Luke bring important Native perspectives express their thoughts and perspec- Titus thanked everyone for attending and are willing to work hard to tives. For more information contact and for the organization of the field come up with fresh ideas that meet Joan McCoy at 907-272-0839 or trip. We headed back to retrieve the the needs of our children. This sum- email [email protected]. A

32 avemo @Bil paulennvo I a

serves as the foundation for the Cul- tural Atlas project in which tribes and a)RAOICO OaCIE0 school districts work in partnership to develop multimedia educational ©path* 318 d ncmadgs resources. I am encouraged by the commit- by Andy Hope ment of our respective partner school outheast MOA partners and tribal rep- districts: Chatham School District (Kluk wan and Angoon Schools) resentatives met in Juneau the week of Hoonah City Schools, Sitka School September 10, 2001 for a tribal watershed/ District and Yakutat City Schools. Additionally, our tribal partners (Sitka GIS/cultural atlas workshop, a Southeast Tribe of Alaska, Chilkat Indian vil- Alaska Tribal College organizational meet- lage, Angoon Community Association and Central Council of Tlingit and ing and the planning meeting for the South- Haida Indian Tribes of Alaska) have east Native/Rural Education Consortium. immeasurably strengthened our effort. Juneau School District is a valu- be at A number of key presenters were Detailscan obtained able partner that continues to support not able to make it to the watershed www.onereel.org/salmon. projects like I Am Salmon. Our next workshop because of flight restric- task will be to schedule a staff devel- tions, so we will try to get the group opment workshop and a GIS consor- together again in mid-November. FF@Pil Ffra Oak tium meeting to work on various The group participated in two tele- One 2eel's Wild lm©n Project curriculum projects. We will also be- conferences during the workshop. The One Reel had scheduled The Icicle gin building an I Am Salmon listserv first teleconference was with Jane River Children's Summit for Septem- in conjunction with the ANKN. Langill and Judith Roche of One Reel ber 19-23 in Leavenworth, Washing- The events of September 11 over- in Seattle to discuss the I Am Salmon ton. Teachers and children from shadowed our meetings. The South- curriculum project. Following is a brief around the North Pacific Rim (includ- east Alaska ,Tribal College organiza- description of the project: ing representatives from Washington tional meeting was rescheduled for State, British Columbia, Alaska, Ja- October. Though we weren't able to pan and Kamchatka) were to meet for formally organize SEATC at this time, 11 Am Sciilm@tig the first time to share materials and the people that did make it to Juneau international Educational Program knowledge developed over the last decided to have a work session to A multidisciplinary, multilingual, two years. This meeting has been post- develop recommendations for the multicultural, multinational educa- poned, possibly until late spring of SEATC trustees to consider when they tional program for educators and chil- 2002. The Alaska representatives will finally do meet. The working group dren in salmon cultures around the be Inga Hanlon, a fifth grade teacher, developed the following draft mis- North Pacific Rim. Following a chal- and two of her students from Yakutat sion statement: lenge from Dr. Jane Goodall in 1994 City School along with Lani Hotch, a "The mission ofSEATC is to open and an international writing project high school teacher, and nine stu- our ancestors box of wisdom, held in 1998 with schools in Seattle dents from Klukwan School. knowledge, respect, patience and and Japan (The Neverending Salmon In the meantime, I will continue to understanding." Tale), an international team of educa- work with our Alaska I Am Salmon The Box of Knowledge serves as tors met at Sleeping Lady Conference partners to link with One Reel's new the logo for SEATC as well as a guid- Center in 1999 and developed a pilot website, http://iamsalmon.org, to of- ing metaphor. In Tlingit, Yaakoosge project for schools in Alaska, Canada, fer access to curriculum resources. Daakalcoogu means "The box of Oregon, Washington, Japan and Rus- Our second teleconference was knowledge that will be opened when sia. Schools are creating and sharing with Tom Thornton, who was people come to this college." I antici- work in many disciplines on the theme stranded in Ontario, Canada on pate ten tribes will be founding mem- of salmon in local culture. The multi- September 11. Tom serves as the bers of the SEATC and representatives lingual "I Am Salmon E-Learning director of the Southeast Alaska of those tribes will elect the board of Website" launched September 2001. Native Place Name Project, which trustees.

3 3_ o @Lama® am potown

following organizations: O Administration for Native Americans O Alaska State Council on the Arts CciOgc] Mom C@ungilll apad§ O Alaska Humanities Forum a O Coastal Villages Region Fund &mow O Exxon O Various businesses and village by Mark John, ExecutiiieDirector, Calista Elders Council,Inc. organizations 7 ust recently, I moved\my office to' Bethel to be able to work The primary focus of our efforts more closely with the Elders and yOuth in our region. I have has been the documentation and d strengthening of Yup'ik culture. enjoyed visiting with p9ople who have 'dropped bymy office to When I went out to do a very brief see who we are, what-We/are doing and what\we plan to do. There survey of activities that are related to our mission in the winter of 1997 and has been some confuSion between Calista CorpOration and Calista 1998, culture and history was one Elders Council (CE4-so I-Woukilike to proVide soine background area where there was a clear void. We began to make efforts to fill that void about CEC. and make culture and history CEC's The Ca lista Elders Council was in- Our major funding comes from niche in the region. corporated on March 27, 1991. It was grants. Currently, we are operating Calista Elders Council has been formed pursuant to a shareholders under a number of grants from differ- successful in obtaining grants to hold mandate during the 1990 Ca lista an- ent sources including the following: three annual Elders and youth con- nual meeting held in Kasigluk. The A five-year grant from the Na- ventions, sponsor culture camps over CEC was established to promote the tional Science Foundation for needs of and serve the special inter- $1,087,975 to gather, preserve and ests and concerns of the Calista share- share Yup'ik "way of being." The primary focus of our efforts holders ages 65 and older. A two-year grant from U.S. De- has been the documentation and The Calista Elders Council is a partment of Housing and Urban strengthening of Yup'ik culture. 501c(3) non-profit organization regu- Development Drug Elimination lated under state and federal laws. Program for $695,760 under sub- This makes Calista Elders Council an recipient agreement with Calista two summers with a subsistence focus independent entity with its own ar- Corporation. in the Coastal, Kuskokwim and the ticles of incorporation and by-laws A one-year Historic Preservation Yukon areas of the Calista/AVCP re- and its own board of directors. The Fund grant in the amount of gion and hold topic-specific gather- objectives embodied in the mission $50,000 from the National Park ings of Elders to collect knowledge on statement include: Service, under sub-recipient agree- information related to our Yup'ik cul- Enhance Elder benefits within the ment with Calista Corporation. ture for the past two years. All of the Calista region by striving to main- A one-year Administration for valuable information gathered from tain and preserve the cultural, lin- Native Americans grant in the our Elders during these events are guistic and traditional lifestyles of amount of $124,909 for Yup'ik documented, transcribed and trans- the Natives of the region, Foundation Word Dictionary. lated. In the very near future, we are Improve the health and welfare of An annual grant of $50,000 from looking forward to having publica- the Elders, Calista Corporation for adminis- tions available in the form of books Facilitate infrastructure important tration and overhead, plus use of and a newsletter. in providing for Elder care, office space and office equipment Throughout the past year, Calista Encourage and enhance the par- and supplies in Anchorage. Elders Council staff has made a num- ticipation of Elders in the political An equipment grant from ber of presentations to different con- process, Rasmuson Foundation in the ferences and conventions related to Foster and encourage the educa- amount of $25,000. the preservation of culture and his- tion of young people within Calista Additional funding in various tory. Some of these were the CEC region. amounts has been received from the (continued on next page)

84i 011110000 POCOMC370 DO

(continued from previous page) Yup'ik/Cup'ik cultural skills, history efforts to expand our work in the area Elders and Youth Convention, Bilin- and values. Subsistence hunting, fish- of culture and history. In the future gual/Multicultural Education and ing and harvesting activities appro- we plan to provide more services to Equity Conference, Anchorage, priate to each camp location were the the Elderly and the youth and col- Northern Studies Conference at focus of the camps, providing the laborate with other organizations with Hokkaido University in Japan and Elders an opportunity to pass down similar activities whenever possible. the National Science Foundation Arc- traditional skills and values. Calista Elders Council has made tic Social Science Planning Workshop This summer Chris Dock from Bethel the base of our operations. We in Seattle, Washington. Kipnuk ran the summer camps. He are expanding our staff in Bethel. We We feel a sense urgency to focus did an excellent job and worked very will continue to have an office in our work on culture and history, well with the Elders, youth and staff Anchorage and employees that will because many of our Elders that are 65 work out of their homes in the An- and older are passing on. They are the chorage area. We will also hire cul- ones with first hand knowledge of our We feel @ sense urgency go ture coordinators that will be located traditional lifestyle. They were born focus our w@rk @v okure iiid in the villages to work with clusters of communities within the region. We before Western influence from the hisgory, because mcmy ©i our schools and the churches made a big are aware that CEC has an excellent Niders ghog @re 65 and older dent in our traditional way of living. potential for growth and we will strive They experienced the ceremonies ore passing OITD. They @re the to continue that growth to provide and spiritual activities, dances, sub- ones with fira hond knowledge cultural activities as well as services sistence practices, our value systems, of our grodigiona lifesgyle. that are needed for our Elderly and stories, semi-nomadic lifestyle, rela- youth. tionships, arts and crafts and every- I would like to say quyana to our thing else that was associated with as well as communities that were in- board, who have contributed valu- our culture. We will continue to work volved. Chris stated that he enjoyed able knowledge and wisdom. They with them to gather knowledge that is the experience and he was very grate- are Paul Kiunya, Sr., chairman; Bob so valuable. ful for the help that the Elders and the Aloysius, vice-chair; John A. Phillip, Subsistence was the main focus of camp staff provided. Congratulations Sr., secretary; Peter F. Elachik, trea- our camps. This summer Calista El- to Chris and all who were involved for surer and Nick Andrew, Sr., Winifred ders Council ran four ten-day culture a successful camp season and a big Beans, Irvin C. Brink, Sr., Peter Jacobs, camps in the region. The first one was quyana from all of us. Sr., Paul John, Fred K. Phillip, An- at Umkumute on Nelson Island from This fall, we are going to continue drew J. Guy and Myron P. Naneng, June 3 to June 13 for the coastal vil- to document traditional knowledge. Sr. as board members. lages; the second was from June 17 to We plan to have a topic-specific gath- I also would like to extend a very June 27 near Akiak for Lower ering in November with selected El- big thank you to both our Anchorage Kuskokwim villages; the third was ders, the culture coordinators and the and Bethel based staff. They are Nicho- near Kalskag from July 1 to July 10 drug elimination project staff from las "Bob" Charles, Jr., program man- and the fourth was held July 15 to the villages. ager; Alice Rearden, transcriber/ July 25 between Pilot Station and The CEC board decided to sched- translator; Dr. Ann Fienup-Riordan, Marshall for Yukon villages. We re- ule the annual meeting and conven- consultant; Monica Sheldon, oral his- quested participation by a boy and a tion in Akiachak in March of 2002 torian; Chris Dock, camp coordinator girl from each of the 48 occupied rather than in November when it has and Elena Chief, gaming. Without villages in the region. We had an previously been held. The reasons their support, we would not be where Elder as an instructor for every five cited were bad weather and poor travel we are. Quyana caqneq! students in each camp, along with conditions normally experienced in We wish all of you good health staff to document cultural informa- the fall. The past conventions were and success in your subsistence action and provide camp support. held at Kasigluk in 1998, St. Mary's in tivities. We can be contacted at P.O. The camps incorporated two age 1999 and in Toksook Bay in 2000. Box 2345, Bethel, Alaska 99559 or at groups: Village Elders who served as Calista Elders Council board and 301 Calista Court, Suite A, Anchor- the camps' teachers and mentors and staff are very proud of the progress age, Alaska 99518. Our contact num- sixth- and seventh-grade youth who we have been able to make in a short bers are 907-543-1541 in Bethel or were attending the camps to learn time and we plan to continue to make 1-800-277-5516 in Anchorage.

85 < wX X< >X >X X< X X< >X >X 7X X< X< >X 7X >X X

Zeeyourself as one among others, Individualize all, humble your heart,

See children, fathers and mothers. You generalize a nation, hatredyou start.

Acceptance of who you are in a crowd This hatred you breathe, fear and detest,

in amongst us, not above on a cloud. born from the compounds of vanity at best.

The difference of one in a crowdcan make, Tolerate us, a nation of all flavors,

little bits of change, opportunities to take. respect family, friends and neighbors.

Learn from me as Ilearn from you, See yourself as one among others,

allow lessons in life to changeyou. See children, fathers and mothers.

University of Alaska Fairbanks Nonprofit Organization Alaska Native Knowledge Network/Alaska RSI U.S. Postage Paid PO Box 756730 Fairbanks AK Fairbanks AK 99775-6730 Permit No. 2

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EFF-089 (9/97)