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Reproductions Supplied by EDRS Are the Best That Can Be Made from the Original Document DOCUMENT RESUME ED 459 035 RC 023 244 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. 2 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 3 win13000 pl34110a7g (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.
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