Report on Native Education Summit

VOL. 5, ISSUE 3 A newsletter of the Alaska Rural Systemic Initiative Summer 2000 Alaska Federation of Natives University of Alaska National Science Foundation Annenberg Rural Challenge

Report On Native Education Summit By Frank Hill, Angayuqaq Oscar Kawagley, Ray Barnhardt, Andy Hope and Merritt Helfferich n March 1–3, 2000, over 50 leaders in Native education from Oacross the state gathered in Juneau for a Native Education Summit sponsored by the Alaska Rural Systemic Initiative in Dennis Demmert and Jim Walton at cooperation with the Alaska Department of Education and Early the recent Native Education Summit Development and the Alaska Federation of Natives. A dedicated held in Juneau. They are standing next to a statue Jim brought back with him group of Elders, Native educators and others actively involved in from New Mexico. The statue, Native education initiatives associated with the Alaska RSI spent “Rainbow Warrior” by Cloud Eagle, symbolizes the unity of all creation. three days reviewing current issues impacting schools in Alaska. Given the many new state man- closely together in the provision of dates, school reform initiatives and basic education services, as well as in on-going challenges that school dis- staff development, curriculum en- Contents tricts are grappling with as we enter a hancement, collaborative research and new millennium, it seemed an oppor- technical assistance. Reports and dis- Native Education Summit ...... 1 tune time to step back and reflect on cussions focused on the following Alaska RSI Regional Contacts ...... 4 where we are and where we want to current statewide programs and What Is This Thing Called “Love”? .5 go with Native education. The focus initiatives:. Summer Institute for Educators ...... 5 of the summit was to take a look at • Alaska Quality Schools Initiative/ Southeast Region ...... 6 how education programs and services Legislative Mandates—Rick Cross. Aleut/Alutiiq Region ...... 7 can best be positioned to address the • Alaska Native Student Learning long-term needs of Native communi- Action Plan—Bernice Tetpon. Iñupiaq Region ...... 8 ties in this time of limited resources. • Alaska Federation of Natives Edu- Yup’ik Region ...... 10 We were particularly interested in cation Initiatives—Frank Hill. Athabascan Region ...... 14 examining ways in which the Alaska • Alaska Standards for Culturally- ANKN Cultural Atlases ...... 15 Department of Education, the Uni- Responsive Schools — Ray Village Science: Risk ...... 16 versity of Alaska and rural communi- Barnhardt. ties and school districts can work more (continued on next page) 2 SHARING OUR PATHWAYS

(continued from previous page) Bilingual and Multicultural Edu- Alaska • Alaska Onward to Excellence Case cation Equity Conference (BMEEC) Studies—Ray Barnhardt and Os- and the Native Educators’ Confer- Rural Systemic car Kawagley. ence (NEC). • Rural Educator Preparation Part- • Native educators should join their Initiative nership (REPP)—John Weise. regional Native educators’ asso- Ray Barnhardt, Co-Director • Native Administrators for Rural ciation. University of Alaska Fairbanks Alaska—Frank Hill and NARA • Native corporations should sup- ANKN/AKRSI graduates. port actions/activities and devel- PO Box 756480 • Consortium for Alaska Native opment of their regional Native Fairbanks, AK 99775-6480 Higher Education—Merritt educators’ associations. (907) 474-1902 phone Helfferich. • Encourage local school boards and (907) 474-1957 fax • APU/RANA Native Teacher Edu- administrators to anticipate worse- e-mail: [email protected] cation Program—Christina Reagle. case scenarios with regards to the • Citizens for the Educational Ad- state exam. A local plan must be Oscar Kawagley, Co-Director vancement of Alaska’s Children— established. University of Alaska Fairbanks Willie Kasayulie • All secondary subject areas must ANKN/AKRSI In addition to the above presenta- focus on mastery of academic PO Box 756480 tions, there were reports on many English. Fairbanks, AK 99775-6480 exciting regional curriculum devel- • Develop alternatives (beyond (907) 474-5403 phone opment and language revitalization remedial) to enhance academic (907) 474-1957 fax initiatives from around the state. Fol- learning. e-mail: [email protected] lowing status reports on the various • Develop peer tutors to work with Frank Hill, Co-Director initiatives, the participants turned students who do not pass the test. Alaska Federation of Natives their attention to developing draft • Develop local consortia to address 1577 C Street, Suite 300 “action plans” around three focal FAS/FAE student services. Anchorage, AK 99501 areas. Following is a summary of the • Develop alternate assessment tech- (907) 274-3611 phone recommendations put forward for fol- niques that address the same skills (907) 276-7989 fax low-up actions in each of the focal but in culturally appropriate ways. e-mail: [email protected] areas. • Align all formal schooling from early childhood: preschool Group 1: Develop an Alaska through high school. Native Education Action Plan for Sharing Our Pathways is • Connect advocacy groups of lan- a publication of the Alaska Rural Systemic 2000 guage immersion with Native edu- Initiative, funded by the National Science This group reviewed the issues cators’ associations. Foundation Division of Educational Systemic that were raised in the summit (as well • Provide information to local par- Reform in agreement with the Alaska Federa- as the 1999 Leadership Retreat recom- ent advisory groups regarding tion of Natives and the University of Alaska. ways to teach and fund indigenous We welcome your comments and suggestions mendations) and developed a prelimi- languages and academic English. and encourage you to submit them to: nary outline of where we would like to be with Native education in Alaska • Set up a network for immersion The Alaska Native Knowledge Network schools for everyone. University of Alaska Fairbanks by the year 2010 and the steps that University Park Building will be taken to get us there. Recom- • Incorporate local culture and heri- 1000 University Avenue mendations of this group included:. tage throughout the curriculum, P.O. Box 756730 • Local cultural values shall be the interwoven with existing subjects. Fairbanks, Alaska 99775-6730 preamble to all curriculum docu- • Incorporate Alaska Standards for (907) 474-5086 phone ments and instructional programs. Culturally-Responsive Schools into (907) 474-5615 fax • Community members and culture all district curriculum review pro- http://www.ankn.uaf.edu bearers must greet and welcome cesses. Hold districts accountable e-mail: [email protected] new teaching staff and share local for this integration. Newsletter Editor: Dixie Dayo values and traditions. • Incorporate the social and spiri- [email protected] • School districts must support Na- tual meaning of arts as well as the Layout & Design: Paula Elmes tive educators to participate in the practical applications. [email protected] SHARING OUR PATHWAYS 3

• Support the corrected version of Native educator associations by proportional, the school improve- the teacher certification process audioconference on a monthly ba- ment plan should indicate how being proposed to legislators. sis to provide guidance on all Na- such a balance will be achieved. • Recognize aides with certification, tive teacher education issues. • The Alaska Native Knowledge increased pay and professional • Provide incentives for school dis- Network will prepare an online development opportunities. tricts to implement cultural orien- database listing all qualified Na- • Incorporate environmental stud- tation programs for new teachers tive teacher and administrator can- ies as they relate to the use of as part of their annual inservice didates as identified by the technology. plan submitted to EED. The orien- respective Native educator asso- • Utilize AKRSI’s Preparing Cultur- tation program should include an ciation. ally-Responsive Teachers for extended camp experience and an • School district career ladder pro- Alaska’s Schools as a part of the “Adopt-a-Teacher” program. grams should be established to state-mandated standards for edu- • Make available a “cross-cultural provide incentives and support for cators (incorporate it into the evalu- specialist” endorsement for teach- aides and associate teachers who ation process.) ers built around the criteria out- are aspiring to be licensed teach- • Take steps to increase the hire of lined in the Alaska Standards for ers. The AFN Goals 2000 funding certified Native teachers. Culturally-Responsive Schools and should be used to provide addi- • Educate the community at large: the Guidelines for Preparing Cul- tional incentives to the districts. What is meant by local control?. turally-Responsive Teachers. • Provide an option for school dis- • Provide local advisory school • The UA system should develop a tricts to employ teacher interns to boards control over the hire of unified approach for the delivery serve as classroom teachers during new teachers in their community. of performance-based elementary their internship year under the • Revise local teacher hiring prac- and secondary teacher preparation supervision of a mentor teacher. tices to include local interviews. programs and degrees to rural • All Native organizations, includ- • Promote cadet teaching programs. Alaska, with a particular focus on ing tribal councils and Native edu- the professional development of cator associations, should provide Group 2: Develop an Action Plan the 700-plus teacher aides in rural assistance and a supportive envi- for Native Teacher Preparation schools. ronment for qualified Native edu- This group was convened to ad- • All teacher preparation programs cators seeking employment. dress issues associated with the prepa- should fully incorporate the Guide- • School boards and districts should ration of Native teachers for schools lines for Preparing Culturally-Re- take a proactive posture toward in Alaska and to develop a statewide sponsive Teachers for Alaska’s local hire of teachers, including action plan for a coordinated effort to Schools and prepare teachers who financial incentives and provid- double the number of Native educa- are equipped to implement the ing an induction program for those tors by 2005. Recommendations of Alaska Standards for Culturally- new to teaching. this group included:. Responsive Schools. • The University of Alaska should • Teacher preparation “internships” • The Guidelines for Preparing Cul- reinstate experienced rural faculty should be completed through a turally-Responsive Teachers for at all of the rural campuses to pro- performance assessment process Alaska’s Schools and the cultural vide student support, instruction based on the cultural standards for standards for educators should and supervision for REPP and teachers and the Guidelines for Pre- serve as the basis for the review all other rural teacher education paring Culturally-Responsive and approval of courses to be used candidates. Teachers for Alaska’s Schools so to meet the state multicultural edu- • Native corporations should take a that a candidate can demonstrate cation and Alaska studies require- proactive role in recruitment and their proficiency at any time that ments. financial support for Native teacher they have acquired the necessary • The state school designator crite- education students. knowledge and skills to do so (in- ria should include an assessment • Insure strong Native representa- cluding during, or even before, of the extent to which the ethnic tion on all professional faculty as- their undergraduate studies.) composition of a schools’ profes- sociated with teacher and • The director of the Rural Educator sional staff is proportional to the administrator preparation pro- Preparation Partnership should ethnic composition of the students grams in Alaska. convene representatives of the being served and if they are dis- • Assist schools designated as low- (continued on next page) 4 SHARING OUR PATHWAYS

(continued from previous page) benefits of the Ilisagvik/Univer- pate in such presentations to enlist performing in the development of sity of Alaska Fairbanks memo- the councils in college planning. school improvement plans consis- randum of agreement. Utilize the • CANHE should, with the help of tent with the Alaska Standards for material in the Native educator’s the Alaska Native Knowledge Net- Culturally-Responsive Schools. presentation showing the lack of work, publish a brochure on tribal • Establish a regular extended duplication of effort between UA colleges outlining CANHE goals PRAXIS Institute to help prepare and tribal colleges and demonstrat- and tasks. students for the PRAXIS I exam. ing benefits by use of data show- • CANHE should consider a trib- • Foster close collaboration between ing the success of Natives in tribal ally-established college accredita- all public and private institutions colleges. tion process. involved in preparing teachers and • Call on the University of Alaska, • Call on Native educators associa- administrators for Alaska schools. Alaska Pacific University and tions, REPP and CANHE member • Secure financial support and rec- Sheldon Jackson College to adopt institutions to develop a collabo- ognition for the regional Native a policy supporting the develop- rative teacher training program Educator Associations. ment of tribal colleges in Alaska that incorporates the cultural • Enlist the support of school coun- and offering provisions of assis- standards and Guidelines for Pre- selors, NEA-Alaska and Native tance to the new colleges. paring Culturally-Responsive educator associations to implement • Call on the Alaska Intertribal Coun- Teachers for Alaska’s Schools and “Future Teacher Clubs” in all cil (AITC), Alaska Federation of the Guidelines for Respecting Cul- schools in Alaska. Natives, Alaska Native Health tural Knowledge. Board, the tribes, Alaska Native • Develop transition programs to Group 3: Develop an Action Plan Brotherhood/Alaska Native Sister- minimize the barriers between high for Strengthening the Role of hood (ANB/ANS) and other Native school and college. Tribal Colleges/CANHE organizations to support the de- • Develop a logo for CANHE (per- This group reviewed the current velopment of tribal colleges and haps featuring an iceberg or seal- status of the regional tribal college urge them to express that support skin.) initiatives and outlined ways to to the Alaska congressional del- • Create and implement an inter-re- strengthen the role of the Consortium egation. gional Elders exchange program. for Alaska Native Higher Education • Seek passage of amendments to the • Identify and tap the human re- (CANHE) in bringing Alaska Native Tribally-Controlled Community sources and funding to facilitate educational expertise to bear on the College and University Assistance tribal college development. issues identified at the summit. Rec- Act which designate Alaska as a • Develop and maintain a body of ommendations of this group included:. special case. data on Alaska Native higher edu- • Make a presentation on tribal col- • Tribal college trustees and staff cation enrollment, dropout and leges to the University of Alaska should meet with tribal councils graduation. Board of Regents advocating the and call on clan leaders to partici- • Organize regional Native education meetings to implement the Alaska Native Education Summit recommendations. The above recommendations can Alaska RSI Regional Contacts serve as the basis for developing more Elmer Jackson Andy Hope detailed action plans in each of the Iñupiaq Regional Coordinator Southeast Regional Coordinator three focal areas listed. We wish to (907) 475-2257 (907) 790-4406 express appreciation to all the partici- e-mail: [email protected] e-mail: [email protected] pants in the Native Education Summit Barbara Liu Teri Schneider for contributing their valuable time Yup’ik Regional Coordinator Aleutians Regional Coordinator and insights to this effort. We invite (907) 543-3467 (907) 486-9276 everyone with an interest in these e-mail: [email protected] e-mail: [email protected] issues to offer ideas and suggestions Amy Van Hatten for how the action plans can be fur- Athabascan Regional Coordinator ther strengthened so that we can move (907) 474-0275 into the millennium with a bright fu- e-mail: [email protected] ture for education in rural Alaska. SHARING OUR PATHWAYS 5 What Is This Thing Called “Love”? by Angayuqaq Oscar Kawagley any books and articles have been written on the subject understanding. Love allows Mof love, however, I would like to attempt to explain it from one to do almost anything for the viewpoint of one Yupiaq, myself. Ellam Yua (Spirit of the something held dear in the Universe, God) is the giver of love, the light of intelligence and heart. It is a powerful emotion which is unconditional. Based on this, I can say that love is a “Observing Locally, Connecting Globally” sense of belonging and being in touch with something that Summer Institute for Educators is good and beautiful, thus de- July 31–Aug 11, 2000 serving care and harmony. It then behooves Alaska Native bserving Locally, Connecting Globally is a longterm people to instill this sense of love in education, in cultural camps and in ONSF-funded science education project based at the everyday life. We want our students University of Alaska Fairbanks. We invite you to participate to be connected to order, to the patterns and symmetries of this universe. in our first institute to be held at UAF July 31 to August 11. We want them to be able to see the Participants will receive training in GLOBE (Global Learning good and the beautiful in their own and Observations to Benefit the Environment), current best place. This bonding with place will allow the Native people to do things practices in science education and the integration of local and that will not harm that place, to do traditional knowledge into environmental studies. things to rebuild, reclaim, regenerate and rehabilitate that place where nec- The goal of this program is to support and enhance global change essary. They, in essence, will be think- research generated by grades 5–12 doing local investigations in classrooms ing in terms of the happiness and across Alaska. It will be supported by the integration of Native and locally- satisfaction of the Seventh Genera- relevant knowledge and community and university scientists. Anyone tion. When some of these Native working with grades 5–12 is welcome. We are encouraging teams of people become scientists and tech- educators from rural Alaska and those working with a large number of nologists, they will do things that Native students. make them happy as they are im- mersed in the beauty of the place in Cost: $75 (subsidized by the National Science Foundation) which they live. This love of place is Travel assistance and per diem available on an application basis sometimes lacking in modern scien- Credit: 3 credits, NRM 595 or ED 595 tists and technologists who are often Instructors: Dr. Elena Sparrow, Dr. Leslie Gordon, Sidney Stephens. trained to operate without a heart, Fill out the application and return by May 1, 2000 (It can be found at such as the Tinman in the The Wizard http://www.ankn.uaf.edu/olcg.) Please return application to: of Oz. Too often scientists and technologists are expected to use only the Elena Sparrow (907) 474-7699 FAX brain without giving due consider- University of Alaska Fairbanks (907) 474-6461 ation to the heart. We, as Alaska Na- 303 O’Neill Building email: [email protected] tive people, must learn to love oneself, PO Box 757200 love one another (kenkuraulluta), and Fairbanks, AK 99775-7200 above all relearn to love place. 6 SHARING OUR PATHWAYS Southeast Region: I am Salmon Action Plans by Xaastanch Andy Hope he I am Salmon staff development workshop held in Juneau, Áanee book to document Native TMarch 17–18 was a success. The teams produced action place names and traditional land plans for the time period, March 17–August 31. These action uses in the Juneau area. • Organize field trips to streams in plans will be refined and adjusted over the next several months. the vicinity of Floyd Dryden Participants were Angie Lunda and academy on the cultural standards. School in the Mendenhall Valley Dianna Saiz with Floyd Dryden Middle This academy is tentatively sched- as part of her stream ecology unit School; Phil Miscovich, Sally Kookesh uled for August 21–22 in Juneau this spring. Students will partici- and Colby Root with Angoon School; and will be sponsored by the Ju- pate in water quality testing, fish Lianna Young, Nancy Douglas, Peggy neau School District. Credit for this camp lessons and write compari- Cowan and Henry Hopkins with the academy should be jointly pro- son/contrast essays. Juneau School District; Arnold Booth vided by the Southeast Alaska • Work with the Juneau School Dis- and Marie Olson from the Southeast Tribal College and Alaska Pacific trict Tlingit Language Seminar Alaska Native Rural Education Con- University. group to integrate Tlingit words sortium (SEANREC) Elders Council; • Participate in the Rural Education and phrases into the stream ecol- Nora Dauenhauer and Richard Academy in Fairbanks, June 2–3, ogy unit. Dauenhauer with Tlingit Readers; 2000. Andy Hope and Henry Dianna Saiz will: Michael Travis, an independent con- Hopkins will coordinate a presen- • Develop a language arts produc- tractor and Andy Hope, Southeast tation on the I am Salmon project. tion, a shadow theater performance regional coordinator, AKRSI. • Participate in I am Salmon presen- that will utilize Tlingit language. tations in Seattle in July in con- She will consult with playwright- Angoon Action Plan junction with the World Music producer David Hunsaker and Dance Festival. on shadow theatre production The Angoon team will: • Coordinate with the Angoon Cul- techniques. • Arrange a three-day technology ture Camp in planning summer • Utilize the partnership salmon staff development workshop in educational opportunities. story to produce a salmon poetry Angoon, with Henry Hopkins of • Coordinate with the Juneau School anthology. the Juneau School District as fa- District to ensure that teachers from Nancy Douglas and Lianna Young cilitator. Chatham School District Angoon participate in the Tlingit will assist Angie in integrating fish will fund Henry’s travel from Language Adult Immersion Camp camp curriculum into Angie’s class- AKRSI MOA funds. This work- scheduled for Klukwan in July. room. Angie Lunda/Dianna Saiz/ shop should take place before early • The Angoon School has a Japanese Lianna Young will develop a quilt May. The workshop should in- intern this spring. The Angoon project in which students produce clude presentations on the Native team will request the intern’s as- and exchange salmon quilt squares. plant multimedia project and sistance in establishing communi- website development training. The cations with the I am Salmon teams Angoon team will invite Lydia in Japan. Group George (SEANREC Elders Coun- Recommendations cil), Jimmy George, Mary Jean Juneau Action Plan Duncan and Shgen George to par- Michael Travis and Henry Hopkins ticipate, as well as any other inter- Angie Lunda will: will develop an I am Salmon South- ested teachers and the Chatham • Coordinate production of 3-D to- east Alaska website. How about using District technology coordinator. pographic maps of the Juneau area. the term Raven Creator Bioregion in- • Participate in a staff development • Utilize resources such as the Haa stead of Southeast Alaska? Or will SHARING OUR PATHWAYS 7 that be perceived as an act of seces- sion? The website will be housed in the UAS server at the Auke Lake Cam- pus in Juneau. Nora Dauenhauer will draft a pro- posal to transcribe and translate Aleut/Alutiiq Region Tlingit language tape recordings of the late Forrest DeWitt, Sr., a member Kodiak Alutiiq Cultural Values of the Aak’w Kwáan, (traditional tribe of the Juneau area) L’éeneidi (Raven e are the descendants of the Sugpiak, the Real People. moiety) clan. WUnderstanding our environment and events that have Micheal Travis will develop an electronic version of the Tlingit Math shaped our lives and created the culture of our ancestors is vital Book. for our children’s cultural survival. The history of our People and Andy Hope will arrange for a short- term contract with Jimmy George, Jr. our place in the world is a part of who we are today. Kodiak Alutiit for technical support for the I am must learn and pass on to younger generations our understand- Salmon teams for developing Tlingit ing of our natural world: the sky, land, water and the animals. As language software. It is recommended that each team we meet the challenge of living in the 21st century, we must purchase a high quality digital cam- continue to live in honor of those things we value: era for use in producing multimedia presentations. It is recommended that Our Elders Elders be compensated $150 per day, with a minimum honorarium of $75 Our heritage language for partial days. Family and the kinship of our ancestors and living relatives Some Good Books Ties to our homeland • Igniting the Sparkle: An Indigenous A subsistence lifestyle, respectful of and sustained Science Education Model by Gre- by the natural world gory A. Cajete • Earth Education: A New Beginning Traditional arts, skills and ingenuity by Steve Van Matre • Village Science and Village Science Faith and a spiritual life, from ancestral beliefs Teacher’s Edition by Alan Dick to the diverse faiths of today • Understanding By Design and the Understanding by Design Handbook Sharing: we welcome everyone by Grant Wiggins and Jay Sense of humor McTighe Those interested in obtaining Learning by doing, observing and listening copies of the Village Science books should contact Dixie Dayo at Stewardship of the animals, land, sky and waters [email protected] The One Reel Wild Salmon website Trust is now online in draft form. The URL Our people: we are responsible for each other and ourselves is www.onereel.org/salmon. I have been in contact with representatives Respect for self, others and our environment of Carcross School in Carcross, Yukon is inherent in all of these values. and Yupiit School District. I anticipate that teachers from those districts NATIVE EDUCATORS OF THE ALUTIIQ REGION • ALUTIIQ ELDER’S COUNCIL will be forming I am Salmon teams in THE ALUTIIQ ACADEMY OF ELDERS the near future. 8 SHARING OUR PATHWAYS

colds and congestion. Like fish oil, cranberries have heal- Iñupiaq Region: ing properties for the human body. Cranberries are rich in Vitamin C and Traditional Methods of Healing & can be used as medicine for sore throats, the common cold, conges- Medicines for Science Fair Projects tion, chest colds and sores. They help the body’s organs get rid of the body by Elmer Misrak Jackson wastes. Cranberries cooked the tradi- he Iñupiaq people living in the Arctic have knowledge of tional way are delicious. Another home remedy for sore Thealing utilizing natural products from the land and waters. throats is to mix pure honey, lemon Plants and other natural products are used in prepared remedies juice and stinkweed leaves (sargiq). that have healing effects on the human body. Students can Bring the mixture to a boil, reduce heat and simmer 10 to 20 minutes. research the remedies used in traditional medicine and healing Cool and store for preservation. Tak- for science fair projects. Elders, tribal doctors and community ing this internally will help heal sore throat and common cold ailments. health practitioners have knowledge of plants and animal rem- The stinkweed plant (sargiq) is a edies that are used for healthy living. The following is some common medicinal plant that grows in the Arctic. The 24-hour sunlight background information on ways Iñupiat have utilized plants nourishes sargiq, along with other and parts of animals for medicines and healing. plants in the ecosystem. In midsum- mer, when the buds begin to appear, In the springtime, willow leaves Qaluum uqsrau is fish oil. Fishing is the time to harvest sargiq. Harvest (sura) are harvested and preserved in for whitefish on calm days seems to the entire plant: the stems, leaves and seal oil for food. Sura’s high Vitamin make work easier. The fish are scaled, bulbs. This is when the plant is most C content hastens the healing process. washed, cut and hung on poles to dry. potent. Bundles of sargiq are gathered Sura, mixed with seal or whale oil and The edible stomach organ and eggs and preserved. Fresh sargiq is pre- a small amount of sugar, complements are washed and boiled. The fish oil pared into medicinal salves or taken many Native foods. Crushed sura rises to the surface. The cooked con- internally. Prepare salve for applying leaves are applied to wasp or hornet tents are removed, leaving the oil on on the chest for chest colds, head cold stings. This stops the swelling and the surface. The oil is saved, cooled and congestion. removes the poison. and then used to dip the fish, eggs and Another salve is made by frying Bear fat and other animal tallow stomach before eating. cut onions or wild chives (paatitaat) help heal sores, boils and other infec- Qaluum uqsrau can be used as medi- and garlic using shortening or lard. tions. Eating a well-balanced diet of cine. When young children have a Fry until the onion becomes transpar- Native foods aids healing. These foods common cold with coughing, sore ent. Cool and preserve. Apply to the are meat, fish, berries, sour dock, wild throat or the flu, they are given fish chest for congestion from chest and rhubarb, sura seal and fish oil. oil. The soothing oil moisturizes dry head colds. Add salve to hot water for The intestinal tract is saved from sore throats and hastens the healing steaming. Place the steaming hot salve porcupine (iluqutaq). This long intes- process. The oils, rich in iron and on the floor. While holding a child on tinal tract is stretched and hung to protein, are essential for healthy your padded legs, cover with a bed completely dry. Once dried it is ready living. sheet and let the child breathe the to be used as a medicine. It is a cure for You can also massage heated fish medicinal steam. It will help the lungs stomach ailments and diarrhea. The oil onto a child’s chest when they and nasal passages get rid of the mu- dried, digested food is crushed and have a chest cold and congestion. cus and congestion. Cut and mince water is added, then taken internally. The cottonwood tree (ninrj uq) pro- sargiq stems, leaves and bulbs. Pan This herbivore feeds on grasses, wil- duces buds that can be used as cough fry with lard, shortening or bear fat. low leaves in summer and tree bark syrup in early summer. These sticky Reduce heat and cook until stems and during the winter. The iluqutaq is a buds are used for making cough syrup leaves release their medicinal contents. subsistence food of the Iñupiat. not only for sore throats, but also for The stems and leaves will resemble SHARING OUR PATHWAYS 9

and mouth sores. Part of the dried bird is soaked in pure water and applied to the sores. This application is repeated until the sores heal. The sores heal quickly with this method. Proper diet helps the body’s immune system heal sores or body infections. Proper diet includes berries, sura, sour dock, wild rhubarb, fish oil and meat that are rich in Vitamin C, iron and protein. Teachers and students should plan to visit Elders and interview them about traditional healing and medicines. Before the interview it is important that the Elders understand what they are going to be asked to talk about. Get permission to record and to document the interview. They have The stinkweed plant (sargiq), pictured above, is a common medicinal plant that much knowledge about the Iñupiat grows in the Arctic. The 24-hour sunlight nourishes sargiq, along with other plants illitqusrait (way of life). Students can in the ecosystem. (Photo by Dixie Masak Dayo who is studying traditional healing incorporate this information in their and herbology.) science fair projects through video, charts and samples of plants and ani- cooked spinach. Cool entire contents cabin. The clay hardens, making the mal products used in traditional medi- and preserve. When needed for colds log cabin draft proof. Clay can be cine and healing. or congestion apply on the chest and found at or just below the shoreline Tribal doctors are gifted people neck. For steaming, apply salve to where there are large boulders of rocks who have knowledge of human boiling hot water and cover with a and sand. anatomy. They know about plants bed sheet—breathe the soothing mois- Medicinal greens grow all year long and other natural products that pro- turizing cure. near natural hot springs. Natural hot mote healing. Students can send Sargiq can be taken internally for springs have been visited by the samples of medicine plants to be ana- most body ailments. Sargiq can also Iñupiat and the Athabascan people lyzed. There are cures yet to be dis- be made into a hot drink prepared like for generations. They knew about the covered. Find where medicinal plants tea. A warm or hot bath with sargiq is medicinal greens and the soothing and natural products can be analyzed healing to the skin and body. It helps spring waters. Before submerging into through scientific research for pos- heal sores and is used for a treatment the hot springs, one must drink spring sible new medicines. Make sure you for arthritis. Students should research water and consume medicinal plants. follow the Guidelines for Respecting other medicinal uses of sargiq and These two steps help people get their Cultural Knowledge when you do so discover new medicines and remedies bodies ready for the hot spring water. (the guidelines are available on the for healthful living. The medicinal greens that grow near ANKN website.) Crowberry (tullukam asrait) has the springs are medicine for ulcers, Finally, when you visit an Elder, medicine in the berry that benefits stomach problems and sores. Water bring them a fruit basket or gift to the urinary tract, intestines, liver and and greens are taken from the springs show your appreciation for sharing stomach. The berry is especially ef- for home use. their indigenous knowledge. fective on urinary tract problems. Every so often a tree swallow Natural clay can soothe arthritis (tulugag˙nauraq) is taken for medicinal References and bone ache. The heated clay re- purposes. The feathered bird is split Aana (Grandma) Clara Jackson. lieves aches and helps the healing in half and dried completely. When it These traditional remedies are com- process. This natural resource also dries, it is preserved for future use. mon knowledge and shared with each has other uses. For example, this ma- Tulugag˙nauraq is one of the most ef- generation of Iñupiat since time im- terial is put between the logs of the log fective medicine for sores, cold sores memorial. 10 SHARING OUR PATHWAYS

morning meal. They will continue to perform these responsibilities for the Yup’ik Region: rest of the meals that day, their Elders reminding and modeling for them the Calista Region Culture Camps importance their domestic chores play in fortifying the larger group for the by Mark Miisaq John day’s subsistence work. Following breakfast, the camp di- alista Elders Council (CEC) has received funding to run three rector, teachers, teacher aides and El- Cten-day culture camps in the Calista/AVCP region this sum- ders will introduce the day’s mer of 2000. The first one will be at Umkumiute on Nelson Island subsistence activities, the values associated with those tasks and what June 4–14 for the coastal villages, the second from July 23 to effect the groups’ labors will have on August 2 near Kwethluk for the Kuskokwim villages and the those who will receive the benefits (i.e, their families, Elders, those who third will be between Pilot Station and Marshall for the Yukon have lost their providers, etc.) villages August 6–16. Each day the groups and their El- ders will be assigned to different sub- The camps will incorporate two geography and the unique traditions sistence tasks with the understanding groups: village Elders, teachers and and necessary life skills that evolved that every group will be able to par- teacher aides who will serve as the from it. ticipate in and learn each of the sub- camps’ teachers and mentors to the The process by which youth par- sistence skills. During these activities, second group of participants, seventh- ticipants will be selected follows: first, the Elders will supply the youth with and eighth-grade youth who will be seventh- and eighth-grade students the cultural knowledge necessary to attending the camps to learn Yup’ik/ will be targeted primarily because of perform each skill or task and teach Cup’ik cultural skills, history and their youthful enthusiasm, openness the traditional values which infuse values. Subsistence hunting, fishing and conceptual maturity. Equally those tasks with meaning and spirit. and harvesting activities appropriate important is that this age group, after After lunch each day the students to each camp location will be the focus returning home from camp, can serve will spend two hours on science ac- of the camps, providing the Elders an as ambassadors for their experience, tivities. The teachers and teacher aides opportunity to pass down traditional excited and committed to sharing what will work with the students in devel- skills and values. they have learned with others as their oping science projects using subsis- In keeping with the language and roles and responsibilities grow within tence activities that are taking place spirit of CEC’s mission, two primary the village communities. in the camps. The teachers should groups will share our culture camp The timing and location of CEC’s help prepare the students for science experience. The first group is com- three camps will be based on each projects they can develop in the camps. prised of village Elders (one per five region’s subsistence season and At the end of the day, after the campers, an equal number of men and knowledge of the area’s fruitful hunt- evening chores and meal have been women) who will serve as the teaching, fishing and harvesting sites. completed, the camp director will re- ers and counselors of our traditional The activities of the camps will view the day’s activities as a transi- values and life skills. The second group take on a daily rhythm similar to a tion into a discussion of how is village youth (two per village, traditional subsistence camp setting. subsistence tasks and values relate to an equal number of boys and girls) To facilitate the Elders’ active partici- those found in the western world. who will be their students and part- pation and the young campers’ indi- The goal will be to instruct our young ners in this culture-based learning vidualized learning experience, one people about how they can draw upon experience. Elder will be assigned to every five and apply their own traditional val- Tribal governments from the three campers. The Elders’ responsibilities ues to those of another culture so that Calista regions (Coastal, Kuskokwim will be to act as their groups’ supervi- they may survive in it—economically, and Yukon) where the camps are to be sors, teachers and mentors. spiritually and culturally. conducted will recommend the camp Each morning two of these groups The evening will conclude with Elders. In this way, the Elders of each will rise before the others and assist recreational activities (hiking, lap camp will possess knowledge that is the camp cook in setting up, prepar- games, Native Olympics) and an op- sensitive and relevant to each region’s ing, serving and cleaning up after the portunity for each of the camp groups SHARING OUR PATHWAYS 11 to meet with their Elders, ask ques- www.ankn.uaf.edu/culturecamp- May 4. Students and parents will be tions, share experiences and hear sto- applications.html and need to be notified before school closure. ries celebrating their ancestors’ rich turned into Calista Elders’ office by history and mythology. These three exciting camps will invite two students from each listed village. The pool of applicants will be incoming seventh- and eighth-grade Developing Culturally- girls and boys. The application dead- line is April 21, 2000 and the names are to be submitted to Mark John at Responsive Curriculum Calista Elders Council by May 4. The Bering Sea Coastal Camp at by Esther Arnaq Ilutsik Umkumiute will host 28 students from Keynote address presented at the Bilingual/Multicultural Education Conference LKSD sites, 4 from LYSD, and 2 from February 4, 2000 Kashunmiut. The Camp dates are June reetings to the first Bilingual/Multicultural Education/ 4–14, 2000. Coastal camp villages are Equity Conference of the 21st century. I am honored and Scammon Bay, Hooper Bay, Chevak, G Newtok, Tununak, Toksook Bay, humbled to be standing before you—honored that I have been Nightmute, Chefornak, Mekoryak, asked to speak and bring forth issues that need to be addressed Kipnuk, Kwigillingok, Kongiganak, Tuntutuliak, Eek, Quinhagak, by all of us as we enter the 21st century, and humbled by the great Goodnews Bay and Platinum. expertise that is assembled in this room. I will begin with an oral The Yukon River camp in Cuilnguq will host 16 LYSD students and two story, as is the tradition of the Y up’ik people, told and shared by from St. Mary’s School District. The my late mother Lena P. Ilutsik. She begins: camp dates are August 6–16, 2000. Yukon camp villages are Russian Mis- And then there was this blackfish had not been introduced to the people sion, Marshall, Pilot Station, Saint swimming up the river, maybe he was yet. And people just used to go on the Mary’s, Pitkas Point, Kotlik, heading down the river. As he was going ground. Well, that man passed him and Emmonak, Alakanuk and Sheldons along he came to this fish trap. Well, he the blackfish who was still conscious Point. got inside and he probably had others just stayed in the man’s feces. Then as The Kuskokwim River camp will with him. While they were trapped he was staying there this dog started have a base at a camp site inside inside of the fish trap, they heard a coming toward him. Well, that dog ate Kuiggluk and a second camp set-up at person coming up on top. Well, when he him. Well, he stayed inside of that dog. Kialiq. This camp will host 16 LKSD got to them he pulled them up. Well, he Then by and by when he wanted to go students, 18 students from Kuspuk poured those blackfish into his pack. out that blackfish went out. Well, when and 6 students from Yupiit. The camp Then that person said, “Oh my, one of he went out he stayed there in the dog’s dates are July 23–August 2, 2000. these blackfish is so big! What a big feces. As he was laying there he saw a Kuskokwim Camp villages are Lime blackfish.” Well, he brought them home. person walking toward him. Well, when Village, Stony River, Sleetmute, Red He packed them and brought them home. that person got to him and when he Devil, Crooked Creek, Chuathbaluk, When he got home he told his wife to stepped on him he lost consciousness, Aniak, Upper Kalskag, Lower cook the blackflsh. He wanted to eat Well, this is as far as the story I heard Kalskag, Tuluksak, Akiak, Akiachak, that big blackfish. Well, she cooked and went. Kwethluk, Bethel, Oscarville, she cooked them. When they were cooked (translated by Virginia Andrew, 4/16/97) Napaskiak, Napakiak, Atmautluak, that man apparently ate that blackfish, Why do I begin with a story? As a Nunapitchuk and Kasigluk. the one he was praising. Well, he (the Yup’ik, as an educator, as a parent As school districts that serve these blackfish) got inside of that man, he and as a lifelong learner, I find myself village sites plan with Calista on this was still conscious even if he was cooked. a part of a cultural group and a world wonderful summer opportunity, we Well, he was inside the man, and when in transition. Some of us have found are anticipating strong support staff he got tired of being in there he went out ways to retain some of our oral stories to assist the Elders. Culture camp ap- of the man. Well, that man passed him. and we do this by providing a theme plications are online at http:// It was during the time when outhouses (continued on next page) 12 SHARING OUR PATHWAYS

(continued from previous page) riculum adopted by the district and story for the curriculum units that are used by the teachers, haven’t really developed and integrated into the changed that much since the Dick and school system. We, as educators, need Jane series. Now, instead of a dog to demonstrate by example. If we be- named Spot, we have a dog named lieve in something we need to demon- Bingo. Although animals from our strate that we can also utilize the model environment may be portrayed, they and method of approach in our own are often presented with misleading teaching method. Addressing a group information. One can wonder how of people and sharing our knowledge our Elders would have presented this and ideas is a method of teaching. Too information. What would be their fo- often we hear potentially unique and cus and would the information be aspiring methods but they are not presented in a culturally-local relevant utilized by the messenger. way? Actually, I was shocked to find We need to share the approach that none of the stories contained in that we are using within the class- one of the current reading series por- rooms. This is the theme of my pre- trayed any of the North American sentation to you. I will be referring to indigenous peoples. There were tales it during the remainder of my talk. In Alex Lopez practices his storyknife from Japan, China and even Africa, the meantime, think about why would skills. Photo by Esther Arnaq Ilutsik. but nothing from the indigenous a mother share the blackfish story peoples of North America. Again, we with her children? Remember, within have become the invisible people. the Yup’k culture, as with many other that American education was after. It Our children can be portrayed as indigenous cultures, stories were told brings to mind the man who desired the dog desiring the feces of the man without being analyzed. They were the largest blackfish in the fish trap. (the fantasy culture), with their own told so that the listener would have The desire was so great that all the cultural identity again being invis- his or her own interpretations, so that other blackfish were invisible. We ible. Sure, the bilingual education and at some point in his or her life the too have looked at the ideals that were other federal programs that are of- story would surface and meaning portrayed in the schools, in the text- fered are supposed to address this would become clear—that is why the books, and other materials as the big need for identity and equity, but they story was shared with me. blackfish and all other aspects of our do so at a cost. Our children often go One of the blessings of parenthood life became invisible—our traditional to these classes with reluctance, and is that it makes us reflect back on our foods, our stories, our dances, etc. the teachers that are hired for these own educational experiences, both at Our desire was to consume and be- positions are often paraprofessionals home and in the school setting. We, as come like the big blackfish. Fortu- who are allowed only 30 minutes or parents, are concerned about the edu- nately at some point in our life, we less for instruction. Many of these cation that our children will receive. expelled the big blackfish. We be- teachers have very little training, if We want the best for our children. came disillusioned, confused and dis- any, and most have to create their We want to make sure that they have oriented with what we had desired. own materials that are often looked a good foundation—a good under- Like the man in the story, we expelled upon as second-rate in comparison to standing of who they are and where this blackfish from our body and mind, the flashy, colorful textbooks and they fit into this world that is being but unfortunately the blackfish still materials that are being used by the presented to them. Far too many of us did not lose consciousness. We still primarily non-Native certified teach- remember ourselves as the “invisible” find ourselves being drawn everyday ers. We, as the parents, want these people with an aspiration to adopt the to adopt another life form. types of attitudes expelled, much like dominant culture’s model. Parenthood makes us bold and in- the blackfish expelled by the dog, so Remember the reading series, Dick quiring of what is being taught and that we can stamp out the undesirable and Jane and their dog Spot? What emphasized in the school setting. We and give our children the opportu- did it show us? It provided an ideal begin some innocent investigating. nity to start afresh with a new con- American, caucasian family living in On the surface, the curriculum looks sciousness and a positive attitude suburban America—a mind set laid promising, but investigating further about themselves. down subtly showing us that our little we find that certain textbooks, in- Some of us parents have taken it humble dwellings did not fit the ideal cluding the ones for the “core” cur- upon ourselves to make those changes. SHARING OUR PATHWAYS 13

After attempting to go through the ends of the Yup’ik people were shared administration to make changes, we and told through the Sonor games (a realized that this would require many, board game adapted from the Yakutsk- many years of re-education and re- Sakha, the indigenous people of the direction, while our children are in Russian Far East). What a wonderful school now and need that foundation and truly memorable experience for to set the stage for their future educa- my daughter and her classmates. In tion. How do I as a parent make sure fact she still talks about the experi- that my child receives the strong foun- ence she received in second grade (she dation that I so desire? As an educa- is now in the seventh grade) and it tor, I always welcomed parent was not too long ago when I was at the involvement, so that would be the local grocery store during “the rush” key to getting into the classroom and when I heard a voice, “Esther, where influencing the teacher. I was in a have you been?” I followed my eyes fortunate stage in my life when I was to the voice and saw one of my daugh- between jobs and had time to enter ters former classmates. He continued, Michael Filipek listens to his heart as the classroom. I was also fortunate to “Why are you not coming to our part of the Heartbeat unit. Photo by have been able to select the teacher classes anymore? I really miss you.” Esther Arnaq Ilutsik. that I wanted for my child. This I was fortunate to get a job with teacher, Ina Bouker, happened to be a the Alaska Rural Systemic Initiative was found floating in a basket on the colleague, a member of the Ciulistet through the University of Alaska Fair- Nile River by the pharaoh’s daughter Research Group, a friend and most banks/Bristol Bay Campus where I and was educated in the finest institu- importantly, a relative who shared have been able to continue with the tions in the then-known world. Even- my vision of taking the Yup’ik knowl- curriculum process we started with tually, when he was called to take his edge of our Elders and bringing it into the heartbeat unit. I followed my child people into the wilderness, he spent the regular classroom. We wanted to and made sure that at least one of the another 40 years literally uneducating achieve integration in the true sense, units taught in her classroom focused himself from his previous training. So not integration with 30 minutes of on the local culture. In the third grade it is with many indigenous peoples Yup’ik instruction three times a week, we focused on the Yup’ik fancy squir- around the world and in North but on a daily basis through the regu- rel parka with an emphasis on pat- America. We have been sent to schools lar certified teacher. In this way, it terns and the history of the Yup’ik and literally educated out of our cul- could truly elevate the status of the people. At the fourth-grade level we ture. The results have been truly dev- local culture. completed the patterns on the parka astating to many of our people, but One of the first units we tackled integrating it into the math strand some have miraculously succeeded was the “Heartbeat Unit.” This and at the fifth-grade level we looked and are now realizing that the knowl- stemmed from a Ciulistet Research into Yup’ik basketry. edge of our Elders and our people is Group meeting that was hosted up in But the most important thing is important and that this knowledge Aleknagik where the discussion fo- that I continued to work with Ina base must be taught to the future cused on Yup’ik dancing. How do we Bouker and her students. Here we generations. take this information and bring it into integrated many different units of The documentation of this knowl- the regular classroom? Ina Bouker had study into her classroom. All the edge base must be authored by our this brilliant idea of integrating this knowledge that we shared within the own people. We cannot continue to information into the health strand of classroom was information that our rely on outside experts—professional the school district curriculum. The Elders shared with us in our Ciulislet people with prestigious degrees—to heart would be the focal point. The Research meetings. It was like we come in and study our culture and heartbeat would connect well with were finally learning things about our write about how we should integrate the beat of the Yup’ik drum—the beat culture that we had missed when we this information into the school sys- of life. The three main Yup’ik colors went to school and now were learning tem (even if it is reviewed and ac- (red, black & white) naturally became them and were able to share this infor- knowledged by indigenous a part of the study with basic patterns mation with the next generation. It educators.) We need to do it our- introduced and emphasized while the reminded me of what Moses went selves—we need to demonstrate to Yup’ik dancing and the stories they through in the Bible. Most of you the world that we have come to a tell provided the natural flow. Leg- know the story about Moses, how he (continued on next page) 14 SHARING OUR PATHWAYS

(continued from previous page) point where the information provided is authentic and is based on interpre- Athabascan Region tations by local indigenous people. by Amy Negalt Denlebedze Van Hatten We cannot continue to accept information written by a person “looking earching the ANKN website on how to utilize technology and in.” We cannot continue to read in- how to research available documents drawing upon online formation that was obviously written S by a person from another cultural resources, I clicked once in the SPIRAL curriculum chart for the perspective. We cannot continue to ninth-grade level. In choosing the theme “Language/Communi- serve in the role of providing correc- tions and apologies. cation,” up came the publication Dinaak’a: Our Language by We are entering an era where we, David C. Henry, Marie D. Hunter and Eliza Jones (1973). Included as indigenous educators, have to author our own materials with confi- in the publication were the following comments by former dence in our own abilities. We can Alaska state senator John Sackett: strengthen our role by getting the Where before the white man came cultural knowledge as a foundation Alaska Standards for Culturally-Re- the Native was extremely self-suffi- for the rest of the curriculum.” That sponsive Schools to be addressed by cient and had to rely wholly on the land standard is also at the heart of the the local schools as well as through and the resources that the land gave Alaska Rural Systemic Initiative. the Alaska Department of Education him, for a period the Native came to The current initiative in the Atha- and Early Development. With com- rely on the ways of the white man and bascan region is to support the devel- mitment and determination, we are unfortunately took on many of his bad opment of cultural atlases in the able to gather the knowledge of our characteristics. schools. It is a technological tool for Elders and bring it into the class- The past decade however has seen a students and community members to rooms. We are able to author our own fantastic change in the attitudes of the bring together information related to materials, test them in the classrooms Native people throughout Alaska. At the indigenous knowledge systems and develop them into resources that the same time that the Native people using multimedia applications such will be available for other educators. are learning more about the Western as CDs and the Internet. Communities In conclusion, we, like the man culture, they are taking an ever rising and Elders decide how much of the who stepped on the dog’s feces and interest in the heritage and culture of information should be shared and destroyed the consciousness of the their own people. Native people are what should stay within the commu- blackfish, have arrived at a point demanding a voice in the education of nity due to cultural and intellectual where we are slowly beginning to their children, health of their families property rights considerations. “crush” out all the misinformation and the laws that govern their lives. As Cultural atlases can help preserve that has plagued and stereotyped us a strong part of this there is the desire to cultural knowledge such as putting in the past. We are, by demonstra- retain and learn their own language. Native place names onto a map and tion, showing the world that our cul- It has been said that a people die incorporating information associated tural knowledge can be portrayed in when their language dies. The meaning with each place. Themes such as a positive light by our own people. of life and the world around us can be weather prediction, edible and me- With this foundation we will be able communicated truly only through our dicinal plants, geographic place to enter the 21st century with confi- own language. From the knowledge of names, flora and fauna, old villages, dence—confidence that our cultural our own language we can continue to camps and burial sites can be incorpo- identity will play an important role in retain our pride in our culture and con- rated with video and sound of lan- laying a solid foundation down for tinue to grow as unique individuals. guage, oral stories and more from our descendants. Our descendants will The observations expressed by Elders. There are examples of what fill those leadership roles that require Senator Sackett in 1973 are consistent other regions have done with the cul- an understanding and respect of them- with those reflected in the Alaska tural atlas initiative on the ANKN selves and other cultural groups. We Standards for Culturally-Responsive website. Watch for some exciting re- will once again become whole—a com- Schools: “A culturally-responsive cur- plete person—that is the ultimate goal ports from the Athabascan region. riculum uses the local language and of the Yup’ik people. SHARING OUR PATHWAYS 15

mentors and Elder /teacher for a traditional way of life. Eventually she be- Elder Highlight came Auntie Madeline’s successor as by Amy Negalt Denlebedze Van Hatten the bilingual/cultural educator for the Galena City School District. Currently illian Pitka Olin was born and raised in Nikoli Slough on the she is retired from the working world Koyukuk River. Her late husband was Freddie Olin, Jr. from but remains a teacher to many friends L and relatives and is doing it with Kokrines, Alaska. As I drove along the Chena River in Fairbanks immense joy. It tickles her when her with my eenaa, she commented, “Sgook, old Birch Park hunoda great-grandchildren and adopted local teachers (who are far away from huneetl’aanh.” She was affectionately calling my attention to her their real families in the lower 48) try and saying she wanted to look around the old Birch Park so hard to learn and then succeed. Mom Olin is thankful for those neighborhood. humble days when they were all As soon as we arrived in the area ried on from early upbringing in bush happy to make do with what little that used to be low-income housing Alaska surrounded by extended fam- they had. It has always been her wish called Birch Park, she started remi- ily members. for the younger generations to learn niscing about the people who used to In 1970 Mom Olin moved to Ga- and appreciate the basics that are most live there. Besides the Olins, there lena so her younger children could important to survival and a sense of were other families including the benefit from village life. Besides, the well being. In closing she thanked her Mayos, Carrolls, Solomons, Silas’, pipeline boom was raising her rent ancestors of long, long ago who have Alfords, Nollners, McQuestions, and her modest income was not not been forgotten. Ahnupkanas and others. It was com- enough to stay in Fairbanks. After her Interviewer’s comment: I thank mon to share whatever Alaska Native move, her late Aunt Madeline Solomon Mom Olin with immeasurable grate- food they brought in from their home became one of her most memorable fulness for all she has shared with me. villages. In a substitute way, Birch Park was similar to a rural village. They spoke their Alaska Native languages and participated in cultural activities around town. They even initiated some of their own since they ANKN Cultural Atlases got to rent the recreational center on by Sean Asiq¬uq Topkok site. In addition, when a villager came to visit they invited their neighbors ultural atlases are a means of documenting culture. The best source for this knowledge comes from Elders. How communities define and over to snack on dry fish and drink C preserve their culture depends on locale and resources available. Audio and tea while they listened for news or videotapes are tools for preserving knowledge, however, tapes can be stories about home. damaged and valuable information could be lost. The computer is a tool With a dignified tone, Mom Olin said that the Salvation Army, located utilized by many communities. If properly used, valuable cultural knowl- in a barn near Wendell Bridge, al- edge such as place names, genealogies, subsistence and more can be preserved, but it is not intended to replace cultural experts. The process of lowed her to exchange labor for her documenting cultural knowledge provides an opportunity for more inter- family needs. According to her, this action between the youth and Elders. The ANKN website has several enabled her to get her Alaska Native examples of cultural atlases. They can be found at: www.ankn.uaf.edu/ foods for her table. A steady exchange of Native foods, second-hand cloth- oral.html ing, seasonal gear and accessories had Occasionally people do not wish to share cultural knowledge outside the community. It is up to the community to decide what information to share. the value of being freshly harvested Since ANKN respects cultural and intellectual property rights, some of to meet consumers’ preference. Reci- cultural atlases on the ANKN website are password-protected. Communi- procity was and still is a vital key for ties are encouraged to share how they are developing cultural atlases so that survival, no matter where one chooses to live. Accordingly, it was one of the other indigenous people can adapt and apply them to their locale. most important cultural values car- 16 SHARING OUR PATHWAYS Village Science: Risk by Alan Dick t is easy to point to the mistakes made by people who have Ibeen at the point of impact of technological change in Alaska. I remember one homesteader who tried to clear 80 acres of timber. standards and the reality of their vil- He managed to knock down all the trees. It was a mangled mass lages, some will withdraw to the safe of trunks and branches. He got real tired drilling stumps to territory of textbooks and pre-fab dynamite them, so he ordered a power auger like we use today for educational kits developed by “experts.” Others will boldly innovate. drilling a hole in the ice. He was thrilled when it arrived. He I just returned from a Yup’ik vil- started it and hopped up on a stump to drill his first hole. He lage where the middle school curriculum is being developed around the revved the engine and spun himself around like an airplane prop. subsistence calendar. Science, math It’s a wonder he didn’t break both arms. and social studies are the content areas. Reading and writing are seen as a Another homesteader built a nice cookies were done. And most regions means of accomplishing them. Bold? place but was afraid it would burn in of Alaska have a story of some lonely Yes. Successful? Not yet. Alaska has a summer fire. He got some phospho- old man who ordered a woman from been made by people who have ap- rous fusees to do a controlled backfire a Sears catalog and was highly disap- plied new twists to old solutions and in case a blaze endangered his home. pointed when only her clothes old solutions to new situations. Will Somehow, his fusees ignited and arrived. we be paralyzed by the fear of failure? burned his homestead to charred For people who are bombarded Will we blindly conform to a Lower rubble. To this day, there is an inden- with new technologies everyday, 48 standard piped to us via cable TV tation in the ground etched by the these examples may sound foolish, and textbooks from Texas? Or will we fuses intense heat. but they are stories of folks who were remain faithful to the adaptive char- On the other hand, I know a woman on the edge of technological upheaval acter of Alaskans of the past? As we raised in the woods whose husband and tried to apply past experience to struggle through these risky transi- bought her a plastic timer for cook- current situations. They are anecdotes tions, failures like the above ing. She thought it was a thermom- of folks who dared to try something stories will occur, but heroes and last- eter, put it in the oven, and melted it new. As schools cope with the de- ing educational change will also into a gooey blob long before the mands placed upon them by state emerge.

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