Teaching through Traditions: Incorporating Native Languages and Cultures into Curricula

DOCUMENT RESUME RC 018 623 ED 343 764 AUTHOR TITLE SPONS AGENCY PUB DATE NOTE PUB TYPE EARS PRICE DESCRIPTORS IDENTIFIERS Skinner, Linda Teaching through Traditions: Incorporating Native Languages and Cultures into Curricula. Department of Education, Washington, DC. Indian Nations At Risk Task Force. 91 32p.; In: Indian Nations At Risk Task Force Commissioned Papers. See RC 018 612. Circle Chart missing from page 20. Information Analyses (070) MF01/PCO2 Plus Postage. Alaska Natives; *American Indian Culture; *American Indian Education; American Indian History; *American Indian Languages; American Indians; *Bilingual Education; Cultural Education; *Educational Strategies; Elementary Secondary Education; Federal Legislation; Language Maintenance; Language of Instruction *Culturally Relevant Curriculum ABSTRACT Ethnocentrism has permeated the European-American educational establishment for nearly 500 years. Native students have been subjected to a barrage of assimilation tactics designed to destroy their culture.; and languages. Only 206 Native languages remain (about a third of the original number), and about 50 of these are near extinction. Language destruction promotes cultural disintegration. Among the factors contributing to the poor academic achievement of Native students are cultural differences between home and school, ignorance of Native culture among school staff, differences in language and values between teachers and students, culturally based Native learning styles, and culturally biased testing. Community participation and community control of education are critical to developing culturally relevant curricula and making education responsive to Native students' needs. Communities and educators can draw on the experiences of other tribes that have developed successful programs incorporating the local linguistic and cultural context. Other strategies include: community involvement in curriculum revision and instructional materials seiection; tribal education codes and board of educatior policies that are consistent with state and federal goals; textbook review; teacher education programs that prepare teachers to work with culturally and linguistically diverse populations; integrating Native history into the core curriculum; encouraging participation of elders and intergenerational learning experiences; and empowering students to becc7c environmental stewards. Ths paper contains 56 references. (SV, ***************************Ve******************************************* Reproductions supplied by EDRS are the best that can be made from the original document. ***********************************,:*********************************** TEACHING THROUGH TRADITIONS : INCORPORATING NATIVE LANGUAGES AND CULTURES INTO CURRICULA Linda Skinner :S U.& DEPARTOIENT OF EDUCATION Office cl Educational ReseatCh and improverneni Nal% EDUCATIONAL RESOURCES INFORMATION CENTER (ERIC) thif dOCument has boon reproduced the person Or organization o?f4T çy ag20.3i osilo :14 77A:i r t-,i',;NA,Arg&L 2 CI Minor changes have been made to improve reproduction Quality Points ol vie* or opinions slated in this docu ment do riot necessarily represent officio! OEM position or policy Teaching Through Traditions: Incorporating Native Languages and Cultures into Curricula Linda Skinner to compound the problem. It is time we looked at the whole picture to see the reoccurring patterns and change our direction to one of equity and respect for all students. Vine Deloria, Jr. observed that it is time for a redefinition of education for Natives: If we now redefine Indian education as an internal Indian institution, an educational There is a book called The Education of Little Tree which is a heartfelt description of one young Cherokee child's growing up days...filled witn warmth of grandparents and love of this natural world; surrounded by his Native language and the ways of his people; blessed to learn through life's experiences with family at his side. In this book, he remembers: process which moves within the Indian context and does not try to avoid or escape this ,:ontext, then our education mil substantially improve. (Deloria, 1990) This paper will briefly discust; how past policies Gramma said, When you come on something good, first thing to do is share it with whoever you can find; that way, the good spreads out where no telling it will go. which is right. This paper will encourage all people to look squarely at the situation of Native children. Historical perspective is offered for information to enable citizens today to see the bigger picture, and formulate solutions which will improve education for all children. Theodore Roosevelt said, "This have created the dilemma we face today, our cul- tures are threatened, our children are confused and hurt, and our Native languages are lost and/or endangered. Education will be viewed from the existing English-American context and compared with Native education philosophies. The acquisi- country will not be a good place for any of us to live until it is a good place for all of us to live." tion oflanguage, exemplary programs and success- ful practices will be presented. Present-day education barriers and the problems they present for students will be defined and addressed with solutions from the testimony, literature, and many Overview Although the United States govornment provides programs specifically directed to Native educational needs, the overall effects have fallen drastically short of meaningful change. Native students have been subject to a barrage of"educational remedies" over the last 500 or so years. These "remedies" have ranged from assimilation tactics of cultural and linguistic genocide (ethnocide) to the compensatory "band-aid" programs which, all too often, treat the symptom rather than cure the years of collective experience of those who testified at the Indian Nations at Risk Task Force hearings. This paper will also analyze present conditions of Native education, language, and culture to show a wide range of quality and a diversity of approaches. Strategies and solutions will be offered. One Teacher's Experience: A True Story problem, and which relegate our chiidren to a dependent, inferior role in society. Ow students Our Elders have kept our cultural tradition of should enjoy an equal level of educational success and the same opportunities that the children of the immigrants enjoy. In 1991, Native children, des- transmitting knowledge, values, and history through oral tradition. We learn from the experience of others. There is always something cendants of the original inhabitants of this conand some tragically! The tinent, still suffer numerous problems include low achievement scores, high drop out rates and high absenteeism. It is a commonly held belief that the "inability" of American Indian and Alaska Native children to fully benefit from and excel in their school ex- beyond the story itself which takes hold of each listener's heart and remains in mer ry. As our elders have modeled their love for this method of learning and teaching, I want to give the following account of' a transforming, unforgettable lesson in language and culture which forever changed my life. This riveting experience is one I have verbally shared with hundreds of educators to impress the periences, was/is in large part, due to their culture. In essence, this is blaming the victim, which serves 3 1 : Indians Nations At Risk: Solutions for the 1990s importance of an understanding of Native lan- the antlers. I 1)c:flowed loud noises and said, guages, Native cultures, and Native children. It was my first teaching job. I was "fresh out of school," having studied at a major university in Oklahoma, preparing for what I wanted most to do in life: teach Indian children. It had been difficult to find any classes to help me do that, even in the state which was once "Indian Territory" and still "M0000se." The big eyes and puzzled expressions told me something was awry. During recess (which has more "CDIB Indians" than any other. The happen all too often...and her head sort of dropped in her hands as she (still smiling) said, "Oh, Linda, in our language 'Moose' means cat." Oh, dear! We gathered the children together, arid with constant bilingual translations via Mary, we sat and talked was announced rather soon after) I spoke with Mary, the teacher-aide, and told her about what had happened, adding that their faces told me something was not right. She looked at me with eyes that told me she had seen similar things classes had very little content about the culturally different child, let alone about Indian children specifically. But I had done my best. I took Sociol- ogy classes, read a lot and traveled extensively (from Greenland to Europe to Mexico). Formal about the need to communicate...That we came from different places and spoke different lan- teacher education study in 1966-1971 included one paper on cultural diversity in one history of education textbook. That was not enough. I was interviewed by a Zia Pueblo Day School community committee and one Bureau of Indian Affairs official for a teaching position at Zia Pueblo Day School. One of their many questions of me was, vages. We said we would help each other. I told them about Oklahoma, my family and the Choctaws. They showed me a prickly pear cactus fruit and talked about hot chilies and pottery. I felt better. Serious as the predicament was, we all laughed, and were genuinely amused. We each learned that day. I realized later that our classroom circle conversation was the first of many "How will you communicate with our children? They speak the Keresan language and you speak English. Of the ten kindergarten children, most speak only Keresan." I thought a moment, and meetings to follow on the topic of cultural relevance in the classroom. answered, "I would like to learn your language, but I would also, in the beginning, communicate with On the way home that night, I thought (for 37 1)2 miles) about what had happened, and what I the students in ways other than language." Little should do. I figured this sort of thinghappened over did I know how difficult it would be, even with the and over again for the Zia people, and they best of intentions. I quickly learned that the barriers of language end culture are hig ones. Thank- deserved better for their children. I was Choctaw and committed to doing my best, and had specifi- fully, I soon learned that it is possible for barriers to lead to the building of bridges. I cally chosen to be thei e, and yet, had not succeeded that day. What had happened and what was happening to the children whose teachers did not even care about their "Indian-ness?" I thought about resigning so that a better teacher could take over, and realized that probably would not happen. I resolved to stay,, and do the best job I could...and to pay attention. The kids were great. They had already said they would help me...and they did. Now I was ready! I worked every evening that first week and all weekend to develop meaningful educational experiences. I listened intently to the children. They loved horses, birds, butterflies, and fishing. Rhonda talked about "wild piggies." They knew a lot about many things, like hunting, planting, dances and pottery. They spent lots of time with their families, and had close relationships was also educated in a very kind way, that the people had their own extremely valid reasons for keeping the language to themselves. The first week of school I tried creative approaches. I depended almost completely on the Keres-speaker aide for communicating concepts. One game we played was for the multiple purpose ofgetting comfortable with one another, having fun together, and learning both the Keresan and English names of animals. The idea was that a student would imitate the sounds or movements of an animal, and the others would guess. It was great fun. Things were going very well, until the teacheraide had to leave the room. We still played. The kids had already imitated many of the animals around the pueblo: dogs, horses, sheep, pigs...It with grandparents, aunties and uncles. I began was Cindy Lupe's turn. She went "Meeoww." Immediately Alfonso jumped up and said "Moose!" I quickly thought back to my teacher ed days. I had developing my own instructional materials, even learned about the "the teachable moment," and here it was! I would teach Alfonso what a moose "Dick and Jane," meant for middle class non-Indian kids. They were not very successful or interesting to these curious, active Native minds. though the BIAhad spent much money on commercially developed programs. But they were a lot like was. I proceeded to do just that. I put my arms way up over my head and spread my fingers wide for 2 4 . Native Languages and Cultures none has been more devastating to a people than what has happened in the name of education. In their book, A History of Indian Education, Jon Reyhner and Jeanne Eder have researched and The next Monday morning I finally felt ready, and much more secure. I set up a pretty little fishing pond with beautiful blue cardboard for water so the construction paper fish could "swim" in it. When you "fished" with the pole, the magnet reported in a clear, concise way what has happened throughout the history of Indian education. Looking at this historical perspective can serve to help on the end of the string "caught" the fish. There were many colors, because this was a bilingual color-learning game. I was proud. The kids would love it. Early that morning, Alfonso and Morris were the first students in the room. They ran over us understand, not only what has been done, but what we must now do. The school, in the United States of America, has utilized every effort to com- pletely transform Native students into the to see what was new in the corner. They kept pointing and talking to each other in Keres. I European "American" culture and assimilate, acculturate and indoctrinate them to speak the same, dress the same, wear their hair the same, even to tl.ink and believe the same. The following notations from America's past show clearly the path which has brought us to this decisive moment in history. We face immediate danger of losing our selves our very identities, via the loss of our languages and the loss of our cultures. An historic example from Carlisle Indian encouraged them to "fish" for colors, showing them how. They still seemed hesitant. They were point- ing to the cardboard that was the "water" and saying, "not blue, brown." How many times had I crossed the bridge over the Rio Grande and seen the water but not "seen" the water? It is brown, not blue. I learned that day, and in the many to follow, that the students would be my best teachers. I vowed to involve the community people from that point on. The education of these students depended on it. So I began to learn, by experience and gentle Pueblo guidance, not only how to involve parents and community in meaningful ways, but also how very valuable and essential it would prove to be. I learned a lot that year. My young teachers lit the way for me to learn, and to begin to understand. School demonstrates how the policy of assimilation sought to completely integrate American Indians into "American culture." During the period of 1867- 1904, Captain Richard Henry Pratt advocated complete "submersion" in European American cul- ture, separating students from their heritage, including Native language. English was mandatory. Violators were punished. Young men with long hair had to have it cut. Traditional Native clothing was unacceptable. Any evidence of attachment to Native culture was viewed as an act of defiance. Captain Pratt said in his memoirs, "1 believe in There was also a book called Teacher which helped me that year. The author, Sylvia AshtonWarner gave valuable insights from her experien- ces in recognizing and meeting the need for cultural relevance with her Maori students in New immersing the Indians in our civilization and when we get them under, holding them there until they are thoroughly soaked." (Pratt, 1964, p. 241) This violent image conveys the feelings of many during the late 1800s. Zealand. I believe every educator and parent should read this book. Over the last twenty years, I have shared experiences with many friends in education all over North America. This culture-shock, language-gap experience is not unique. It happens ov A. and over again to Native children and their teachers. We all know now, beyond a shadow of a doubt, that the federal government's assimilation and indoctrination policy of these many years has not worked. Now it is time to join our collective learning experiences and take this great opportunity to create effective change that will reflectjustice and respect for our children which will in turn create a stronger and more just future for all children. In 1879, the Board of Indian Commissioners reported: The progress of the pupils in inc.ustrial boarding schools is far greater than in day schools. The children being removed from the idle and corrupting habits of savage homes are more easily led to adopt the cus- toms of civilized life and inspired with a desire to learn. (Report. 1880. p. 14) This taking of children was indeed the cruelest blow to our people. Our children are valued above all else. Children are viewed as sacred, as blessings from the Creator to be honored, loved, and Background Information: Let History Speak protected. Family (and extended family) relationships are treasured and necessary for the good of all. Jesuit Father le Jeune wrote in 1634, these Barbarians cannot bear to have their children punished. nor even scolded, not being able to refuse anything to a crying Cultural and linguistic genocide (ethnocide) has been directed toward the Native people of this land for many years. As oppressive as many government policies have been throughout time, 3 tt Indians Nations At Risk: Solutions for the 1990s child. They carry this to such an extent that upon the slightest pretext they would take them away from us, before they were educated. (Layman, 1942, p. 21) On December 14, 1886, the policy forbidding tactics were unspeakable, and would be found the use of any Indian language was announced image to a fulfilled life. Those boarding school (House Executive Document, p. 12-21). The docu- ment states "...No books in any :ndian language must be used or instruction given in that language...the rule will be strictly enforced." A Sup- p 1 em ental Report on Indian Education of December 1, 1889 states "Education should seek the disintegration of the tribes. Only English should be allowed to be spoken and only English speaking teachers should be employed in schools." (House Executive Document, p. 93-97) In the 1840s, the Choctaw and Cherokee had elaborate, successful schools which were educating students in both their Native language and English. Their systems of education were extremely successful, even more successful than their surrounding communities. The English literacy level of Oklahoma Cherokees was higher than the non- Native populations in either Texas or Arkansas. The Cherokee population was 90 percent literate in the Cherokee language. There were more than LOO schools and academies. Numerous graduates were sent to eastern colleges. All this was accomplished with complete tribal autonomy. Then the United States government took over the schools and Native education began a rapid decline. Today, many Cherokee and Choctaw are alienated from the European American school system. The tragic results of years of federal control has taken its toll on the Cherokee people, as docu- mented in 1989 by the U. S. Senate Hearing on Indian Education: The median number of school years completed by the adult Cherokee population is only 5.5; Forty percent of adult Cherokees are functionally illiterate; Cherokee dropout rates in public schools are as high as 75 percent; The level of Cherokee education is criminal in a court of law today, especially when compared to what we now know (and Natives have always known) about human development, family relationships, and the importance of positive self- students are parents and grandparents today. Some still suffer the effects of degradation and miseducation, which is carried through to their children and grandchildren. Some have called this negation of self "the boarding school mentality." Many believe this era of separation and degradation is in large part responsible for the high rates of alcoholism, suicide, lack of motivation, aliena- tion, insecurity, ambiguity, and unhappiness today. The House Committee on Appropriations reported in 1818: In the present state of our country one of two things seems to be necessary. Either that those sons of the forest should be moralized or exterminated... Put into the hands of their children the primer and the hoe, and they will naturally, in time, take hold of the plow...(Roessel. 1962. p. 4) During these boarding school experiences, it is reported our children were demeaned, treated as though they were inferior, and as though their cultures, languages and belief systems were less than adequate, even "heathen," "pagan," and "barbaric." What is evident to this writer is how little time was spent by the officials, the "do-gooders," and many others, in actually listening with open ears or learning with open hearts about these children who came from a strong spiritual center of ancient tradition based on cooperation, love, giving, wisdom, interdependence and respect for each individual and all that exists. In 1870, the Annual Report of the Commissioners of Indian Affairs stated "education of their children" was seen as t/he quickest way to civilize Indians and that education could only be given "to children removed from the examples of their parents and the influence of the camps and kept in boarding schools." And, in essence, kidnapping (in many cases) of children became the policy of this well below the average for the state of Oklahoma and below the war called "education," In 1887, Commissioner J.D.C. Atkins' Report of the Commissioner of' In- average for rural and non-whites in the state. (Hearing, 1969) dian Affairs concluded: It is apparent that we have advanced far Throughout centuries of conflict with the United States government, we still held on to our values and beliefs against all odds. We endured. Treaties were made. Treaties were broken. Assimilation policies were created and enforced. Our Native children and families paid the price. The enough in the education of Indian children to be able to say that what for a time was an experiment no longer admits of uncertainty. The Indian can be educated equally with the white or the colored man, and his education is gradually being accomplished, and at a less cost per capita from year to year as the Native Languages and Cultures work proceeds... One thing is clear. the As attempts were beinb made to distance Government has made a wonderfully children from their cultural traditions and homes, the "English-only" movement was begun to ensure this end. The "Peace Commission" of 1868 was composed of Generals Sherman, Harney, Sanborn and Terry with Commissioner of Indian Affairs Taylor. The Indian Peace Commissions were actually created to destroy Native languages as a premise for peace, rather than looking at issu Ps ofinjustice. Language was equated with loyalty. Henderson, Tappan and Augar reported that between Indian and non-Indian it was, economic move in undertaking to educate these people in any kind of schools instead of fighting them. The cost of the schools is immeasurably less than that of the wars which they supplant...(Atkins, 1887, pp. xvixvii) The years of agony suffered collectively by these children, their families, and communities must culminate in a sensitive "righting of the wrongs," and assist Natives and non-Natives alike to appreciate the dynamics of this democratic society where humanity is valued, and mistakes are loul,etl at candidly and corrected, rather than con- The difference in language, which in a great textbooks, as they are today. In his introduction to The American Heritage Book of Indians, President Kennedy wrote: and intentions. measure barred intercourse and a proper understanding each of the other's motives tinued in our American and state history Now, by educating the children of these tribes in the English language these differences would have disappeared, and civilization would have followed at once... Through sameness of language is produced Before we can set out on the road to success. we have to know where we are going, and before we can know that, we must determine where we have been in the past. It seems a basic requirement to study the history of our Indian people. America has much to learn about the heritage of our American Indians. Only tarough this study can we, as a nation. do what must be done if our treatment of the American Indians is not to be marked down sameness of sentiment, and thought: customs and habits are molded and assimilated in the same way, and thus in process of time the differences producing trouble would have been gradually obliterated... In the difference of language to-day lies two-thirds of our trouble... Schools should be established, which children should be required to attend; their barbarous dialect should be blotted out and the English language substituted. (Atkins, 1887, p. xx) for all times as a national disgrace. (Kennedy. 1961, p. 7) There are many writings which show the eth- nocentric attitude prevalent in the Nineteenth Century. President Grant in his second inaugural address on March 4, 1873, declared, Our superiority of strength and advantages The alternatives for Indians, once again, as seen by Secretary of Interior Schurz, were extermination or civilization. He issued "English-only" regulations in 1880 and again in 1884, threatening loss of government money if any Indian language was taught. English language only must be taught the Indian youth placed there for educational of civilization should make us lenient toward the Indian. The wrong inflicted upon him should be taken into account, and the balance placed to his credit. The moral view of the question should be considered and the question asked, Can not the Indian be made a useful and productive member of society by proper teaching and treatment? If the effort is made in good faith, we will stand better before the civilized nations of the earth and in our own consciences for having made it. (Richardson, 1910. p. 4176) and industrial training at the expense of the Government. If Dakota or any other language is taught such children, they will be taken away and their support by the Government will be withdrawn from the schoo:. (Atkins, 1887, p. xxi) Again the prevailing ethnocentric attitude was expressed in Commissioner of Indian Affairs J. D. C. Atkins' 1887 report: In these confusing and dismal times for the American Native, our tribal leaders showed great skills in negotiation and far-sighted vision for the future of the children, even seven generations Every nation is Jealous of its own language. and no nation ought to be more so than ours. to come. The Omaha leader, Standing Bear which approaches nearer than any other nationality to the perfect protection of its (Standing Bear u. Crook, 1879) had to renounce his tribal affiliation to win a writ of habeas corpus to keep from forcefully being removed to Indian Territory. people. True Americans all feel that the Constitution. laws, and institutions of the United States, in their adaptation to the wants and requirements of man. are superior to those 5 7 Indians Nations At Risk: Solutions for the 1990s of any other country: and they should under- nothing about the children they were to language will these laws and institutions be more firmly established and widely dissemi- trast again in cultural values resulted in stand that by the spread of the English teach, they knew only books. The vivid con- despair and confusion for those Native students. nated. Nothing so surely and perfectly stamps upon an individual a national characteristic as language... Only English has There were exceptions to this, particularly by the missionaries, who were also in favor of ending been allowed to be taught in the public schools in the territory acquired by this country from Spain, Mexico, and Russia, tribal traditions, but as Educators, felt that the students would ultimately ',learn English bet- another tongue. All are familiar with the Native language the first three or four years. although the native populations spoke ter if they were allowed to learn in their recent prohibitory order of the German Em- A correspondent who visited the Se,ntee Sioux in pire forbidding the teaching of the French language in either public or private schools in Alsace or Lorraine... If the Indians were Nebraska observed better educational facilities than most of the other northern tribes, It is interesting to note that in 1870 the Santee Sioux Normal School started training Native teachers, and in Germany or France or any other civilized country they should be instructed in the language there used. As they are in an English-speaking country, they must be made extensive use of the Dakota language. (Reyhner and Eder, 1989, p. 50) At the mission school, Dakota was taught, and taught the language which they must use in transacting business with the people of this country. No unity or community of feeling can be established among different peoples unless they are brought to speak the same language, and thus become imbued with like ideas of duty.... all the elementary books and the Bible were in Dakota. After they were taught to read in Dakota, they were given a book with illustrations explained in Dakota and English. The correspondent. here reported, Mr. Riggs (Reverend Alfred L. Riggs) is of the The instruction of the !ndians in the ye opinion that first teaching the children to read and to write in their own language enables them to master English with more ease when they take up that study; and he thinks, also, that a child beginning a four nacular is not only of no use to them, but is detrimental to the cause of their education and civilization, and no school will be per- mitted on the reservation in which the English language is not exclusively taught.... It is believed that if any Indian vernacular is allowed to be taught by the missionaries in years' course with the study of Dakota would be further advanced in English at the end of the term than one who had not been in- schools on the Indian reservations, it will prejudice the youthful pupil as well as his untutored and uncivilized or semi-civilized structed in Dakota. (Report., IMO. p. 77) Dr. Alden testified to the Board of Indian Commissioners: Our missionaries feel very decidedly on this parent against the English language, and, to some extent at least, against Government schools in which the English language exclusively has always been taught. (Atkins, point, and that is as to their work in the teaching of English. They believe that it can be better done by using Dakota also, and that 1887, pp. xxi-xxiii) it will be done by them in their regular Luther Standing Bear, a Carlisle Indian School graduate and an educator, wrote: educational methods. While it is not true that At that time, teaching amounted to very little. It really did not require a well-educated per- putting the students into English studies our we teach only English, it is true that by beginning in the Indian tongue and then son to teach on the reservation. The main missionaries say that after three or four thing was to teach the children to write their years their English is better than it would have been if they had begun entirely with names in English, then came learning the alphabet and how to count. I liked this work very well, and the children were doing splendidly. The first reading books we used had a great many little pictures in them. I would have the children read a line of English, and if they did not understand all they had read. English. So our missionaries say that if this experiment is to be carried out at Hampton and Carlisle, let us have the same opportunity to show at our school at Santee what can be done there. And we think, after so large an experience, that the same work can be accomplished at the Santee Agency, and I would explain it to them in Sioux. This made the studies very interesting. (Standing Bear, 1928, pp. 192-193) reaching far more in number than can be done by simply transporting them to a dis- Luther Standing Bear lamented that the tance (to an off-reservation boarding school). But with the two together we believe that a teachers who were sent to reservations knew 6 -Ytt. Native Languages and Cultures splendid work will be done both in the way of English education and civilization of the Indian. (Report, 1880. p. 98) The Santee Normal School, although one of the best, received criticism for teachi ng Natives to read and write in their own language. Many missionaries continued efforts to preserve the Native languages by researching and publishing dictionaries. Some of these dictionaries still serve the people today. But, despite the expressed, educated opinions that Native languages were worth preserving, the Indian Bureau stepped up efforts to end, not only the Native languages, but all Native customs and religion. In 1881, the Sun Dance was banned, and led the way in 1885 for the general policy which forbade tradition- al Native religious ceremonies and all customs relating to those ceremonies. In 1886, Native men were ordered to cut their hair short. The cultural genocide was continued through allotment of American Indian lands. It is important to note that current research indicates similar conclusions as those of the early missionaries: that language-minority students who receive at least three to four years of formal schooling in Native language, generally achieve more in all subject areas, including the second language. Certainly, self-image is more intact. his/her teaching to empower students in retaining Native language and Native culture. The diversity includes skin color, height, hair texture, and facial features. The ways of survival were also quite diverse, ranging from fishing, hunting and gathering to agricultural lifestyles. Native people spoke approximately 2,200 different languages, which anthropologists have attempted to categorize into six major language families. Political institutions also varied greatly, as they still do today. There were/are contrasts of confederacies to small family units and contrasts of warring ways and peaceful ways. Students learn much about diversity when they study the various homes, clothing, tools, en- vironment, foods, hunting methods, oral traditions, political organizations and world view. A class project of charting diversity could cover all school walls, and greatly increase the knowledge base of not only students, but teachers. Ironically, when studying diversity, a realiza- tion of some uniting similarities will emerge. Spirituality was/is at the core of the belief systems, and permeated/permeates not only ceremony and ritual, but everyday life. We hold deep respect for the earth and acknowledge that all life is sacred, and does not belong to us, rather we are stewards. Native beliefs uphold an unparalleled respect for the rights and dignity of' each individual. Both individual and tribal autonomy were/are maintained. Consensus had/has to be reached before decisions could be made. Great respect was/is even Education Barriers: Where is Equity? In 1991, we have many barriers which stand in the way of equity for Indian students. The failure of national policy and the prevalence of stereotypi- cal attitudes about American Indians were ad- to Elders. Children were/are revered. Generosity and sharing what one has is another Native v ilue. All these beliefs are integrated into a holistic style of living, and express the connectedness of life. There are subtle communication nuances that also spread across Native cultures. Many of these similarities are noticeably opposite mainstream dressed in Part I: A National Tragedy: America's ways. The values in themselves are seen Subcommittee Findings. Felix Cohen was quoted: It is a pity that so many Americans today think of the Indian as a romantic or comic figure in American history without contemporazy significance. In fact. the Indian plays much the same role in our American society that the Jews played in Germany. Like the miner's canary. the Indian marks the shift from fresh air to poison gas in our political atmosphere: and our treatment of Indians. by some as barriers to communication and to minorities, reflects the rise and fall in our democratic faith. (Cohen, 1953 as cited in liland (1986) lists eight sociocultural factors that are potentially responsible for this poor academic achievement: Differences between Native culture and even more than our treatment of other 1969 Report on Indian Education. p. 9.) Among the barriers are certainly issues of "progress." The supplementary nature of Indian education and bilingual programs creates difficulty in integrating language and culture into the regular school curriculum. Reyhner notes that educators are searching for ways to improve the poor student achievement that has been documented in all the major studies of Indian education (for example, Fuchs & Havihurst, 1972/1983; Meriam 1928). Gil- number, coupled with scarcity of financial resources. The diversity of American Indian and Alaska Natives is a challenge to anyone who really wants school culture Ignorance of Native culture among school staff 9 Indians Nations At Risk: Solutions for the 1990s Differences between students' and teachers' values Difference in Native students' learning styles Poor motivation of Indian students Language differences of students and teachers Students' home and community problems, and Inappropriate use of tests with Indian students. Other barriers which directly affect the education of our children are the lack of Native teachers and administrators in the schools. Also missing, when Native values are considered, are eminent persons. The Elders are the ones who hold the most knowledge, the key to keeping our treasures, our cultures and languages intact. Alternative certification must be provided to guarantee survival of our people. The schools have ways to certify Spanish, French and German teachers (FOREIGN LANGUAGES!) but what of our national treasures, our Native Languages? John Tippeconnic, III states that "the total population of American Indians is less than one percent of the total population ofthe United States. There are more Blacks, more Hispanics, and more Asians. American Indians are truly a minority Western philosophies, General/ Electric, I am talking about how we have been/ able/ to survive insignificance. American Indian and Alaska Native leaders and Elders are struggling to retain their cultures and languages, their values and belief structures in the face of being an invisible minority in their Native land. In 17 states there are English-only laws. I don't understand that philosophy/movement, but I see it all around me. I recently attended a most inspiring and hope-filled national meeting called "Keepers of the Treasures" in Hominy, Oklahoma, with the United States Department of the Interior, National Park Service and the Osage Nation hosting a tribal cultural heritage/historic preservation conference. Upon returning to my home in central Oklahoma, only about 100 miles away, I bought our local paper and was shocked and dismayed to read the following editorial by Ed Livermore, Jr., entitled "English Assailed by Hypocrites": America could someday become a poly-lin- gual babel if we fail to insist the English language remain the only one used in public and private business affairs. American humor describes the problem. Per- haps you heard the joke about California voters recently approving Proposition 7-11 which made English the official language of convenience stores! Such humor only un- among minorities. This fact has political, economic, and social consequences when money is allocated derscores what is a very serious problem. There is virtually no support in the nation for or programs developed; or when data is collected for minority groups. Often American Indians are discourse to be conducted in foreign languages for the convenience of those who forgotten because of their small numbers or grouped under "other" when data is collected and analyzed. At times it appears that American Indians are just low in priority when compared to other ethnic Or special interest groups." (Tippeconnic, ) The American Indian and Alaska Native are often thought of as vanishing races, museum relics. In The Smithsonian Institution, The National Museum of Natural History, a teacher recently was overheard answering a question from one of her schoolchildren: "Where are the Indians now?" to which the teacher replied, "Oh, I don't think there are Indians anymore." To this incident, hundreds more could be added. There is a touching poem by Simon Oritz called "The Significance of a Veteran's Day" in which he says: "I happen to be a veteran/ but you can't tell in how many ways/ unless I tell you."..which he then proceeds to do in a typically Indian manner: Caught now, in the midst of wars/ against don't wish to learn English. But certain ethnic leaders are raising such demands. They art doing so in an organized and single- minded way. and they are winning skirmish after skirmish against the disorganized op- position of the general public and elected officials. Newcomer classes are packed nationwide with immigrants who recognize that the best way to share the benefits of America is to speak English well. But some ethnic groups, particularly Hispanic. reject the melUng pot concept, resist assimilation as some sort of betrayal of their culture and demand government pay for the cost of maintaining bilingual institutions. Here are the fruits of their fight so far: bilin- gual ballots and voting aids in many juris- dictions and publicly funded voter registration campaigns aimed solely at those who vote in a foreign language. In education, those who favor developing foreign language pressure groups are winning against those foreign disease, missionaries,/ canned food. Dick and Jane textbooks,/ IBM cards./ 8 10 Native Languages and Cultures who wish to build a bridge to help immigrant children learn English. It appears to us that bilingualism could bet- no other minority or ethnic group with this status. It is based on treaties (approximately 400 treaties between the years 1778-1871, of' which 120 have specific provisions for education). Education was one of the services exchanged for land. Education ter be named "anti-assimilationism."Ilis is particularly troubling because right now our nation is receiving the largest wave of immigration in history, and the tide will not decrease. This gigantic influx strains the ability of America to assimilate newcomers is an entitlement for American Indians and Alaska Natives, not a handout. Understanding this unique relationship is neces- hypocrites who seize upon the language sary in order to fathom the complex nature of Native education today. Education has been groups. right, based on trust responsibility. There are There is one organization attempting to do several laws already on the books which mandate multilingual and multicultural Native education but are not being implemented: Public Law 100-297, Section 5106 (formerly 25 CFR 32.4) which stipulates that "The and provides a fertile opportunity for thought of as a privilege, but actually is a issue to turn minorities into pressure something about this problem: U.S. English, a nonprofit tax-exempt organization in Washington, D. C. The chairman of U.S. English is S. I. Hayakawa, a former United States Senator ofJapanese extraction. What must be done is to adopt a constitutional amendment to establish English as the nation's official language. Laws mandating multilingual ballots must be repealed, and funds for bilingual education programs should be targeted at short-term transition Assistant Secretary for Indian Affairs shall, through the Director of the Office of Indian Education Programs, provide for a comprehensive multicultural, and multi- lingual education program including the production and use of instructional materials, culturally appropriate programs only. This doesn't mean English should become the refuge for redneck chauvinism. U. S. English includes the following among its methodologies, and teaching and learn;ng guiding principles: "The study of foreign lan- languages, cultures, and histories..." This strategies that will reinforce, preserve, and maintain Indian and Alaskan Native guages should be encouraged" and "the has been in the CFR since 1979 but the BIA rights of indMduals and groups to use other has refused to implement it. Now that it has become a statute, the BIA is required languages must be respected. But in a pluralistic nation such as ours, government should foster the similarities that unite us. rather than the differences that separate us." to do so, but for 1990, 1991, and 1992, they have not asked for any money to implement it. (Locke, INAR Task Force Tes- (Livermore, Dec. 7. 1990, pp. 1-2) timony, San Diego, CA, 1990) Public Law 100-297, Section 5106 also re- This article is reminiscent of federal policy for the last few hundred years. Will we progress with positive action and respect for quires the Assistant Secretary to assist tribes with development of departments of education, educational codes, and plans. Again this has been part of the CFR since 1979 but has not been implemented. It has been a statute since 1988. Despite having humanity or will we backslide into more of the same ethnoccatric lack of concern and awareness for issues of justice and basic human respect? Will we realize that the Na- tive languages of North America are our no money, six tribes treasures to keep? We must decide today. Our Northern Ute, Southern Ute, Tohono O'Odham, PasquaYaqui, Red Lake Band of Chippewa, and Mille Lac's band of Chippewa have enacted language and culture codes which Elden are dying. The American Indian Policy Review Commis- sion (1977) concludes that: One of the greatest obstacles faced by the Indian today in his drive for self-determination and a place in this nation is the Llieir tribal governments require within the exterior boundaries of their reserva- American public's ignorance of the historical relationship of the United States with Indian tribes and the lack of general awareness in the tions. These codes are very comprehensive and they have the full force and effect of law. (Locke, INAB Task Force Testimony, San Diego, CA, 199u) status of the American Indian in our society today. American Indians and Alaska Natives are unique by having a legal government-to-government Me National Council for the Accreditation of relationship between their sovereign Native nations and the United States government. There is Teacher Education (NCATE) has recognized these critical issues orcultural diversity and has adopted 9 Indians Nations At Risk: Solutions for the 1990s new standards which require that teacher educa- Conflict of values, attitudes and behavior which result in confusion. Negation of self for Native student; robs him/her of pride of cultural identity; impedes success and makes student feel inferior and insecure. tion institutions give evidence of planning for mul- ticultural education in the curricula. In 1978, the American Association of Colleges for Teacher Education (AACTE) in colkboration with The Teacher Corps, United States Department of Education, published a most definitive work, The Too few Native teachers and ad- Schooling of Natiue America. It is an excellent ministraters. Lack of preparation of teachers and administrators to respond effectively to the cultural and language minority student. Lack of effective action or change on a national level in the way teachers are edu- example of quality ideas and blueprints for action; although, I believe it is not yet utilized in ways that will impact our educational system. Vine Deloria, Jr. wrote an article recently called "Knowing and Understanding: Traditional Education in the Modern World." He explains that educa- tion in an English-American context resembles indoctrination more than it does other forms of teaching because it insists on implanting a par- cated to respond effectively to the culturally different child. Lack of effective staff development and ticular body of knowledge and a specific view of the in-service training for working teachers. Extremely poor textbooks and history clas- world which does not correspond to the life experiences that people have or might be expected to encounter... Because the product is so refined and concise, education has become something different and apart from the lives of people and is seen as a ses (American history, state history and absence of local history). Textbooks relate inaccuracies and perpetuate the myth of "the Indian." Most are written by non-Na- set of technical beliefs which, upon mastering, admit the pupil to the social and economic structures of the larger society. In this article Mr. tive authors. Most are filled with propaganda from the mainstream society's perspective, untruths, half-truths, obvious omissions, and terminology laden with cultural bias. Deloria also identified two other critical problems in education today: "Education trains professionals, but it does not produce people." The goal of modern education today is to train workers to function within institutional settings as part of a greater social economic entity. (Deloria, Virtually no mandated (local, state or federal) classes in the United States in which all students learn about accurate history of Natives in America (pre-history, history, transition, contemporary, and im- 1990) plications for the future). There are "The European American separation uf piecemeal, token efforts which allow students to think they've learned the history, when in reality they havejust learned "the state's version" of a dark side of American history. Lack of accountability to students, parents knowledge into professional expertise and personal growth is an insurmountable barrier for many Native students. The prob- lem arises because in traditional Native society there is no separation. There is in fact,a reversal of the sequence in which and Native governments and com- nod-Native education occurs: in traditional society, the goal is to ensure personal growth and then develop expertise." In our one's people are rarely considered. munities. Many classroom-based language development activities disembody language and culture, depriving students of the opportunity to use language and culture in real (Deloria, 1990) Ethnocentrism is at the root of many problems communication. Often verbal labels are confused with the infinite creativity of a English-American system of education today, elements of kinship and service to language. Classroom experiences which are not compatible with children's learning stylecommunity insights and values. Differences between local Native culture and school culture. in Native education. It creates the following cultural and linguistic dilemmas (and more): Curriculum content and design which are not culturally- relevant, authentic, tribal- specific, nor free of cultural bias and stereotypes. 10 12 Native Languages and Cultures nection to culture, we must act now. There is no more time to consider the question. Lack multicultural approach across disciplines on all grade levels. According to Bea Medicine, the prohibition of Native language use has had pt at repercussions on the communicative skills of American Indians and Alaska Natives. Language is the core of the Insufficient and ineffective educational outreach to parents and families, especially to families who are alienated. Inflexibility ofpublic school systems to provide creative scheduling and instruction to Native students. Failure of school systems to look honestly expressive elements of culture, music, song, dance, art and religion. She also points out the fact languages have persisted, attests to the great vigor of Native cultures and their members. It also indicates the value placed on Native languages by at their long history of prejudice, discrimination, and institutionalized racism. parents and grandparents who still teach their Failure of these systems to place "anti- children a Native language. To them, language is critical in maintaining cultural continuity and Native identity. (B. Medicine, 1981, p. 3) Some current examples of language preservation from The Center for Applied Linguistics in Washington, D.C. include: racism" educational efforts and actions at the top of the educational agenda with students. Failure of' schools to provide creative opportunities for American Indian and Alaska Native students to access positions of leadership within student bodies and communities. Failure of Native governments and communities to accept responsibility that they can determine the future of their people in all areas, including education. Failure to break out of the perception of themselves 1. An example of flourishing language is Navajo, with well over 100,000 speakers, more than any other American Indian language north ofMexico. It is also the largest tribe and has the largest reservation. Most Navajo children on the reservation learn only Navajo until they begin school. Louisiana Coushatta is also a flourishing language, with a population of only 1,000 people. The most important indicators of a flourishing language can be summarized as victims. Focus on past, if anything, rather than dynamic contemporary cultures. as follows: a. It has speakers of all ages, some of them monolingual. b. Population increases also lead to the High anxiety situations that occur when 3nvironment is threatening, un accepting or devalues a child's culture or language or family. National and state policies fail to ade- c. quately address and mandate meaningful number of speakers. It is used in all communicative situations. d. The language adapts to the changing change. culture of the community. Speakers become increasingly more literate. 2. An example of an enduring language is Current Conditions of Language and Culture: e. Act Now! Hualapai. The Hualapai and related The nature of language and culture today is as varied as the diversity of the Indian nations them- Havasupai have fewer than 2,000 people, selves. States today (Education Week, Aug. 2, 1989). Leap children, speak Hualapai. The language is not expanding. An enduring language is characterized in this way: a. It has speakers of all ages; most or all are bilingual. (1981) documents (Table 1) that the remaining b. The population of speakers tends to languages survive with different levels of fluency by showing the relationship between the number remain constant over time. English tends to be used exclusively in some situations. of which 95 percent, including most In spite of federal policy intended to destroy Indian languages, it is estimated that 206 indigenous languages are spoken in the United c. of speakers and age range. Of these surviving native languages, it is estimated that ap- d. The language adapts to the changing proximately 50 are on the death list. If we value culture of the community. diversity...if we value language and its con- 113 Indians Nations At Risk: Solutions for the 1990s e. There is little or no Native language Alaska Natives spoke un Alaska Native language in 1980. Presently, that number has decreased and continues to do so. (MacLean, 1990, p. 5) The following testimony from Native educator, literacy in the community. A declining language is Shoshoni. The Shoshini nation has approximately 7,000 Ahgeak MacLean of the Alaska Department of members, but their language is now Education, summarizes current conditions of Native languages and cultures/problems and solutions including creative policy and legislation: spoken by no more than 75 percent of the Shoshoni people, with an ominous concentraVon of abilities in older people. The characteristics of a declining language are: For most children who speak an Alaska Na- tive language with more competence than they speak English. the language of instruction and language development activities is a. There are proportionately more older speakers than younger. b. Younger speakers are not altogether fluent in the language. in that Alaska Native language. The language that they speak is accepted in the school and is used to teach them until the second grade. (Henze, et al. 1990). Most of these children are Alaska Yupiks or Siberian Yupiks. c. The number of speakers decreases over time, even though the population may be increasing. d. The entire population is bilingual and In regions where the children still speak their Native language, the primary language of instruction from kindergarten through the second grade is usually in that language. After the second grade, instruction in the Native language is reduced due to various factors, including the shortage of bilin- English is preferred in many situations. e. The language begin s to conform to and resemble English. f. The population is essentially illiterate in the language. 4. Pit River exemplifies an obsolescent lan- gual teachers, lack of curricular materials, and most importantly the lack of commitment by the guage. More than half the Native languages are obsolescent. Perhaps fifty community and the school to promote the growth and enrichment of the Alaska Native language. tribes have fewer than ten speakers, all of them elderly. The language can be heard (MacLean, 1990, p. 7) Since the support for bilingualism has been low, only when the Elders get together. The and the status of Native languages as ones worth studying has also been low, teaching of Native characteristics of an obsolescent language are: languages has not been actively promoted by a. An age gradient of speakers that terminates in the adult population. b. The language is not taught to children school boards and administrators. This lack of com- mitment and enthusiasm for Alaska Native languages as the language of instruction or of study in schools, I believe, is the direct result of the negative attitudes and social stigma that have evolved around bilingualism and biculturalism, and against the worth of Native languages and in the home. c. The number of speakers declines very rapidly. d. The entire population is bilingual and English is preferred in essentially all situations. e. The language is inflexible. It no longer adapts to new situations. f. There is no literacy. cultures in Alaska. For many years, bei ng bilingual was seen as a negative attribute for optimal learn- ing to occur. Current research strongly suggests that being proficient in more than one language enhances positive cognitive 5. An example of an extinct language is development; although many administrators, Chumash. Approximately 25 years ago, the last speaker died, although the language had not been used for many years in Alaska Native languages will retard English language use and proficiency of children. (Mac- teachers, and parents still believe that instruction Lean, 1990, p. 7) The decreasing numbei s of Alaska Native stu- before that. According to the 1980 U.S. Census there are 20,000 speakers of Eskimo-Aleut languages; 3,662 speakers of Athabaskan-Eyak-Tlingit languages; 150 speakers of Tsimshian; and 100 speakers of Haida. In total, in 1980 there were 23,912 speakers dents in bilingual-bicultural programs may indi- cate that many Alaska Native students are not receiving any instruction which promotes further development of th eir Native language for cognitive or affective purposes. This trend is disturbing in light of educational research that strongly sug- of Alaska Native languages out of a population count of 53,430 persons. Roughly 45 percent of gests that students' school success appears to 12 14 Native Languages and Cultures reflect both the more solid cognitive and academic A resolution was adopted and the path that it traveled over the course of the next three years foundation developed through intensive primary language instruction and the reinforcement of would become a matter of public record. This docu- their cultural identity. (Cummins, 1986) In September of 1987, in hope of rectifying this ment would rewrite and formally reverse a 104year old federal policy which had been developed to destroy Indian languages and hence our cultures. Those OLD federal policies were clear. On situation, the Alaska Department of Education, through the Office of the Commissioner and in collaboration with somn members of the Alaska Native community, the University of Alaska, and school districts initiated a process to establish an Alaska Native Language Policy for schools in December 14, 1886, the policy forbidding the use of any Indian language was announced. (House Executive Document No. 1. 50th Congress, 1st session, Serial 2542, pp. 12-21). The document states Alaska. The policy acknowledges that Alaska's indigenous languages are unique and essential elements of Alaska's heritage, "...No books in any Indian language must be used or instruction given in that lan- and thus distinct from immigrant lan- guage...the rule will be strictly enforced.170 guagesat recognizes that although some children learn their Native language in the home and community, many Alaska Native children no longer have the opportunity to learn their heritage languages in this way. A supplemental Report on Indian Education of December 1, 1889 (House Executive Document No. 1. 51st Congress, 1st Session, Serial 2725, pp. 9397, states, "Education should seek the disin- tegration of the tribes. Only English should be allowed to be spoken and only English speaking teachers should be employed in The policy encourages schools to teach, and use as the medium of instruction, the Alaska Native language of the local community to the extent desire,' by the parents of that community. This is a renewed attempt by educatoi s to establish a schools.170 These policies did work. At the very time they were becoming law, we had some 604 Indian languages that were, for the most part, healthy and alive. (McGee, The Smithsonian Institute, 1896.) Today as a direct result of that disintegration, we have about 200 Indian languages left. Of that 200 it is estimated that 114 are on the death list. As the Native American Language Act labored its way through the bureaucratic process, Native process whereby Alaskan Natives can make decisions concerning their Native languages for the educational system. It is hoped that parents of Alaska Native children will begin to use their Native language much more freely with their children when they learn that current research indicates the use of the minority language in the home is not a handicap to childrens' academic progress people kept the vigil. On October 23, 1989, Senator Inouye introduced the following bill. (Chesarek, 1981; Bhatnager, 1980; Carey and Cummins, 1979; Cummins and Mulcahy, 1978; Ramirez and Politzer, 1976; Yee and La Forge, S13851 & 513852 CONGRESSIONAL RECORD-SENATE 1974); that it is okay to use their Native languages at home with their families. The Beginning of a New Day October 23, 1990 In June 1988, Indian people from all over the country met in Tempe, AZ for the purpose of attending the Annual Native American Language S. 1781. A bill to establish as the policy of the United States the preservation, protection, and promotion of the rights of Native Americans to use, practice, and develop Native American languages, to Issues Institute. The tone of the Institute was unique that year. Everything that could go wrong did. As NALI went into its third and final morning take steps to foster such use, practice and development, for other purposes; to the the round table discussion began with separate issues. However, as each table and its debaters began to bring forth concerns, one topic was Select Committee on Indian Affairs. NATIVE AMERICAN LANGUAGE ACT repeated over and over: NALI must adopt a resolu- tion that speaks up for our beliefs about Native language and that message must be strong. Participants, after all, were sitting in a state which was preparing to vote on an English-Only bill. Mr. INOUYE. Mr. President. I am pleased to introduce legislation to establish that it is the policy of the United States to preserve. protect, and promote the rights of Native Native people were more than concerned. 13 15 Indians Nations At Risk: Solutions for the 1990s Americans to use, practice, and develop Native American languages. Mr. President, as you know, traltional lan- guages are an integral part of Native American cultures, heritages, and identities. History, religion, literature, and traditional values are all transmitted through language. When a language is lost, the ability to express concepts in a certain way is also lost. For example, names for objects or events in nature reflect the way people understand those phenomena. When they no longer know the name of something in their own language, they no longer have the same relationship with it, and part of their culture dies along with this communication loss. As part of its termination policy, the U.S. Government sought to abolish Native languages. Indigenous Americans, including our responsibility to the Native people of this country. Mr. MCCAIN, Mr. President, I rise in strong support of the Native American Language Act, a bill introduced this day by the chairman of the Select Committee on Indian Affairs, my esteemed colleague from Hawaii, Senator INOUYE. This bill will establish as the policy of the United States the preservation, protection and promotion of the rights of Native Americans to speak. practice, and develop Native American languages, and to foster the use and practice of Native American languages. This bill will provide a basis for the United States and the I3ureau of Indian Affairs to begin to reverse the policies of the past which resulted in the erosion of Native culture and language by forcibly preventing Native American children American Indians, Alaska Natives and Native from speaking their Native languages in Hawaiians were punished for speaking in their Native tongues. The purpose of this An entire generation of American Indian policy was to mainstream Native peoples so that they would no longer be different from non-Native Americans. Fortunately, this policy has not been repudiated. The Federal Government's policy of self-determination has meant that Native Americans can decide for themselves how to manage their own governmental affairs. educate their children, and live their lives. While some Native languages have become virtually extinct before Native people realized the magnitude of their loss, there are now strong efforts nationwide among Native people to recover and perpetuate this part of their cultural heritage. The bill I am introducing today is similar to the joint resolution which I introduced at the end of the 100th Congress and which passed the Senate. Instead of a joint resolution. I am introducing this init.Htive as a bill to make clear the serious intera that Federal policy supports the use, practice, and development of Native languages. This proposal is based on a resolution adopted by the Native American Languages Issues Institute. I believe that it is appropriate that Native people and language practitioners par- ticipated in developing this proposal. It is consistent with my policy in dealing with Native American issues to have the solution come from Native peoples. Clearly, the initiative for developing and implementing Native language use will continue to come from the people who speak their Native languziges. With the explicit support of the U.S. Government for these efforts, we will ensure that the self-determination policy of the Govermnent is carried out and that we in Congress and Federal government are continuing to fulfill Bureau of Indian Affairs boarding schools. children were forcibly deprived of their Native Language, and in turn their culture. through the policies of the Federal government. It is now time for this Government to develop a uniform Federal policy that supports the use of Native languages in schools. A policy that will ensute the continued survival of Native American cultures, literatures, and histories through Native American languages. A policy that allows Native American children to learn in their own languages and a policy that encourages academic success and achievement among Native American children. Mr. President, I would like to commend Senator INOUYE for his initiative and fine work on this bill, I am pleased to be a co-sponsor of this badly needed legislation. Although the Bill was to repeatedly gain unanimous approval in the Senate. it was to continually reach impasse not in House. but rather in the House Education & Labor Committee. This baffled many people including non-Indians. Especially when that very committee stated in disbelief -that more written and oral support has come across its table on this Native American Language Act than any other Indian Education issue.How could it be that, that committee, with its learned members. could not remember some very basic facts. The very fact that this country has repeatedly engaged in war and war-like conflict when their beliefs and freedoms of religion were threatened. And here, once again, were Indian people fighting for their basic beliefs, the belief in the need for language. After al!, when a people loses its language. it has lost its cul- Native Languages and Cultures ture and the right to a basic freedom: the use the Native American languages as a freedom of its religion and its beliefs. After many meetings and much encourage- medium ofinstruction in all schools funded by the Secretary of the Interior; 6. fully recognize the inherent right ofNative ment, the Bill was again introduced and again it passed the Senate unanimously on American governing bodies, States, territories, and possessions of the United States to take action on, and give official the evening of October 11, 1990. Then, in the early hours of October 12, 1990, in less than 70 seconds, the House unanimously passed a bill that its Education and Labor Commit- status to, their Native American lan- tee had sat on for three years. American Indians all over rejoiced and waited with guages for the purpose of conducting their own business; anticipation for President Bush to bring into law, our new policy. 7. proficiency achieved through course work in a Native American language the same academic credit as comparable proficiency achieved through course work in a foreign language, with recognition of such Native American language proficiency by institutions of higher eduction as fulffilingforeign On October 30, 1990 at 6:13 p.m. President Bush signed into legislation Public Law 101-477. Title I of that Bill is the NATIVE AMERICAN LANGUAGE ACT. That act brings to Native people, not only a change in the old policy, but also the following: language entrance or degree require- Declaration of Policy ments; and 8. encourage all institutions of elementary, secondary and higher eduction, where appropriate, to include Native American lan- SE^. 104. It is the policy of the United States to 1. 2. preserve, protect, and promote the rights and freedom of Native Americans to use, practice, and develop Native American languages. allow exception to teacher certification re- guages in the curriculum in the same manner as foreign languages and to grant proficiency in Native American languages the same full academic credit as proficiency in foreign languages. quirements of Federal programs, and programs funded in whole or in part by the Strategies for Success: Strengthen the Connection Federal Government, for instruction in Native American languages when such teacher certification requirements hinder Testimonies at the regional hearings for the the employment of qualified teachers who teach in Native American languages, and Indian Nations at Risk Task Force were insightful, touching, and amazingly consistent when describing educational needs and concerns. Fortunately, we have some research, idea sharing through journals, newspapers, Native education meetings, and the old "Moccasin Telegraph" to continue to formulate new solutions for our educational challenges. to 3. encourage State and territorial governments to make similar exceptions; A. Native American language survival, B. educational opportunity, C. increased student success and performance, We must pursue them with renewed vision and strength of purpose. D. increased student awareness and Assistant Secretary John MacDonald wrote a recent editorial on Readiness, the first national education goal. What he wrote is very appropriate to this INAR Task Force's charge to consider that more than the student be made ready: Readinessin my opinion...holds the key to knowledge of their culture and history, and E. increased student and community pride: 4. encourage State and local education all the other national goals for education. A child's experiences in his first few years are a central determinant of his future development. so attention on early intervention sym- programs to work with Native American parents, educators, and other Native American governing bodies in the implementation of programs to put this policy into effect; 5. support the granting of comparable bolizes a focus on prevention rather than remediation. By readiness we mean not only the readiness of a child to enter school, but also the readiness of the school to provide an recognize the right of Indian Tribes and other Native American governing bodies to 151 7 Indians Nations At Risk: Solutions for the 1990s opportunity for every child to succeed...the school must provide equity and personalization in its approach. By personalization, we mean that each child should have an opportunity to learn in a way that best suits his learning style and needs, regardless of handicap or language proficiency. Let us make sure each child has equal access to school and receives equal opportunities once there. Let's also make sure that every school has standards to ensure program quality... To ensure that schools in the United States are memories of their memories. We are spiritually connected to our past, our present, and our future. We, as Native educators, have had the "OPPpRTUNITY" for many years to deal with educational reform on the local grass roots level, as well as state and national levels. We have learned needs assessment, design, curriculum development, implementation, and evaluation ...all within the con- ready for Native children, it is necessary for text of community and tribal cultures. We have learned much. We have learned from our Elders, our children and each other. Now it is time to evolve ... to come full circle and put the best we educators to realize the relationship between language and culture. One of our First Nations Elders, children. Eli Taylor, of the Sioux Valley Reserve in have to give, together for our future, our From testimony, research, and experience, I Manitoba, provided a strong rationale for the propose the following strategies to incorporate Na- revitalization of Native languages: Our Native language embodies a value sys- elementary and secondary curricula: tive languages and Native cultures into our tem about how we ought to live and relate to each other...it gives a name to relations among kin, to roles and responsibilities among family members, to ties with the broader clan group...There are no English words for these relationships because your social and family life is different from ours. Now if you destroy this language, you not only break down these relationships, but you also destroy other aspects of our Indian way Community Participation and Community Control: A Necessity Rosemary Ackley-Christensen, Director of Indian Education for Minneapolis public schools, testified in St. Paul: Tribal people need to come to the aid ofTribal children. Their education must be contrived by us from start to finish. Our Tribal govern- of life and culture, especially those that ments must provide us with leadersh!p to educate Tdbal citizens. That big, powerful, describe man's connection with nature, the Great Spirit, and the order of things. Without rich system called public schooling, in these United States may be all right and Just right our language, we will cease to exist as a separate people. for the immigrants and their children. It is not, and has not been even close to all right It is apparent to me, after much investigation and 20 years of diverse experiences with Native students, communities, educators, and governments, that we perhaps have one point on which we are more unified than any other: we all want for our children. We Tribal people must structure the education of our children. We must, because we are citizens of dependent nations, appeal to and demand through American Laws and Congress the the very best we can provide in educational experiences for our most precious treasures, our children. wherewithal to structure the educational system of our children with our tribal governments and with public funds. (Ackley-Christensen. 1NAR Task Force Tes- It is also apparent to me, more than ever before, that our Native population has an incredibly brilliant pool of educators, parents, Elders, tribal leaders, students, and families who are eloquent and articulate in expressing needs Communities must be the educators. They were in the past, they can be today. When communities of the heart and mind. This is no accident. It is pressed, languages are spoken, songs are sung, and one of those results of challenging circumstance. Through adversity, we have had to develop strength and endurance. Our recent history has been filled with conflict, adversity, pain, suffering, losses, and factionalism ... but our hearts have remained full of the ancient values of respect, timony. St. Paul. MN 1990) produce education, values and beliefs are exhistories are heard. The people determine their priorities, and develop a loving, collective owner- ship of the curriculum which is produced. The curriculum is alive and used often. The best way we can initiate this change is to begin to work on the content of education. and not on the techniques and procedures of generosity, love for our children, our Elders, and all oflife's circle. Our minds keep the remembrance of oral tradition, the histories of our ancestors, the education. We must initiate the study of tribal customs on a grand scale and they images of our grandparents, and even the must be taught at school on an equal basis 16 1 Native Languages and Cultures with any other academic subject. But they must not be confined to the school or classroom. They must be under constant discussion with the community itself, and subject to continual and disciplined use by the people. Perhaps the first feature of revival would be to begin comprehensive studies of the old clan and kinship patterns, and establish social rules for the reinstitution of some of the old patterns of kinship responsibility. There is no good reason why we cannot expect every Indian to accept the old social responsibilities for his/her extended family. and why we cannot enforce social vespon- sibilities for relatives on a deliberate and measurable scale of behavior. (Deloria. 1978, p. 25) Traditional education among Native people assisted the children in finding meaning in life. Curriculum was well-balanced. Cognitive learning, the factual information necessary for survival was related to the affective, emotional learning through oral tradition and knowledge given by tribal Elders. Physical strength and skills were fully developed with games and activities. Social responsibility was developed through group experiences demonstrating the philosophy that we that we do not exist alone that the community is important. All these the learnings were connected to spirituality center of our existence. are born into a life of service Amid our cultural and linguistic diversities, there are generic values which unite us. These guiding principles for life could be a beginning focus for a tribal code of education, or actual curriculum content with interdisciplinary activities: Generosity Cooperation Independence Freedom Respect for Elders Wisdom Interrelatedness . Courage Love Responsibility Indirect Communication Non-inter- ference Silence Reflection Spirit At a recent meeting in Oklahoma, a colleague summarized the issues of responsibility, equity and action:As long as we, the American Indian and Alaska Native parents, allow school policy makers to continue to educate our children as they have, then we are responsible for the rape of our beliefs, values, language, and health. Every local community should have curriculum that is designed to address its residents. Local education agencies who don't address coinmunity needs become active participants in the destructive deterioration of all children regardless of race. They segregate our children with daily dosages of"you're not equal to," "not as good as," "what you are is unimportant," "what you believe has no meaning." These mes- sages are reiterated day after day, grade after grade, year after year with untruths in textbooks, negative and stereotypical teacher attitudes, and persons unprepared to deliver the message as teachers, which was written as a personal guaran- tee for every citizen of the United States. That message is equality, NOT upper class white rights, just plain old equal rights. Granted, this process will not be easy, but it nee6 not be complicated. All governments, local, state, and federal, have established educational goals to be accomplished by the year 2000. Unless stringent local changes and wide scale improvements are begun now, and proceed with rigor and enthusiasm, these goals will not be met, with few exceptions. The federal government has a responsibility to take the lead and disallow state and local education agencies the funds they are dependent on, unless they begin a viable and visible process to rectify the existing problems. Superficial pretense of meeting the needs of all children must not be tolerated. Standards must be developed, implemented, and ensured by the states. The Process States must establish learner outcomes which have high standards, yet take more than one race into consideration. Every district must have curriculum relevant to its community but also util;ze multicultural approaches and methods. Every dis- trict must be responsible for utilizing the rich resources it has at hand, its community. This doesn't mer.n holding one or two meetings where one Joe and one Jane show up and then conclude that parents don't care. Historically, schools have deliberately alienated its parents. Sadly, this trend continues today. This negative cycle must be broken. The few LEAs who have made significant sincere progress in establishing positive communication with parents must be nationally recognized and awarded the opportunity to share their secrets of success with all, raising the standards and the expectations of respectful relationships. Textbook companies must be made to understand the need to fairly represent all people with truth in print or be shut down. Textbook commissions must assist each state in solving the problem of institutionalized racism by refusing to buy any books which denigrate any group or continue any stereotypes, cultural bias, or insufficient information (omission of history). Indians Nations At Risk: Solutions for the 1990s Every LEA school board should have repre- tural classroom population and community." sentation of each minority in its district, elected by that minority. Every LEA must have equal classroom repre- Dr. Duane Hale of the University of Oklahoma. American Indian Institute, believes in preser.;ng what is left through both audio and video, and sentation of teacher to student in relationship to collecting what has been written; from these race. Every LEA has the responsibility to recognize the relationship of language to culture, and estab- documentations developing curriculum materials which will perpetuate culture and values and be an essential key to preventing social dysfunction. David Gipp, President of United Tribes Technical College in Bismarck, North Dakota testifies that: A. "There is a need to encourage state education agencies and public schools to institutionalize commitments toward the cultural lish programs which utilize the languages and which reflect their importance. Teachers must be trained, retrained, or eliminated if they can-not meet all needs and the needs of our minority children. Where qualified teachers do not exist, then programs must be designed to allow for Special Certification to meet student needs until teachers can be trained. Districts who receive federal funding must be forced to include Native parents in these communities the right to establish policies w-len their children generate those federal dollars. The ratio of parents has to be reflective to the number of children in the district, as well as the amount of money those children have created. These communities must be utilized where LEA expenditures include Impact Aid, Title V, Title VII, Johnson O'Malley., Chapter 2, Special Education, Title IV... preservation of American Indian communities through state Indian Education policies." Minnesota, Montana and Washington have adopted state policies that provide a foundation for progressive Indian education programs which potentially strengthen institutional commitments to preserve America's unique tribal cultures. B. "The development of a culturally-relevant curriculum base by state education agencies is essential for the on-going promotion The federal government must take the initiative and positively enforce such laws as Title I of of curriculum reform toward multi-cultural education on a state-wide basis." North Dakota's Centennial activities included a four-part Native curriculum for primary, intermediate, junior high and Public Law 101-477... Without such changes, we can expect the con- tinuance of the same unhealthy situations which have placed us in this crisis. high school levels based on whole language approaches, student-centered objectives and both traditional and contemporary content about American Indian culture. Culturally-Relevant Curriculum: It's About Time! The author is Native educator, Sandra Fox. This kind of project can serve as a Great numbers in every geographical area responded to the INAR Task Force hearings in a most definite way concerning cultural relevance in curriculum. In the St. Paul hearing, Edward Ben- model for many curriculum units by LEAs and others, to improve educational oppor- ton-Banai is concerned with the social dysfunction tunities, awareness, credibility and among Native families and communities. He relevance Tor all students. believes the concept of culturally-based curricula is a means of revitalizing Native cultural values and traditions that will in turn help minimize social dysfunction. (Testimony, 1990, St. Paul) The C. "Collaborative efforts among education resource agencies must be implemented and sustained for the on-going development of teaching skills of educational per- Lac Courte Oreilles Ojibwe School K-12 cur- s on n el, riculum is "designed to incorporate the wisdom and beauty of the Ojibwe heritage and to teach necessary skills to live and compete in the modern tech- particularly teachers and administrators, who are currently serving Indian children." Summer language institutes and cultural curriculum workshops are offered in a number of states, including Minnesota, Montana, North Dakota, South Dakota, Arizona, New Mexico, Oklahoma... Incentives for participation must be considered. Among these are graduate credit, staff develop- nological society...The school is endorsed by our greatest community resource who are knowledgeable, capable, giving, and caring...the Elders of the Ojibwe Nation." In Montana, William L. I n gorge, believes curriculum should begin "at ail iocal education agencies to reflect the local cultures and values and to address the bicul- is 20 Native Languages and Cultures ment credits, and new curriculum resour- preliminary step, it is important to consider what use the curriculum will have, and what steps can be taken to assure it will be presented and used effectively. Too many pieces of curriculum have ces. D. "Schools should be recognized for success- fu':y in! rating Indian cultural cur- ended up on dusty shelves. We need to create learning materials and instructional techniques Ticulwa reaources into the local system." cited Minnesota's Cass Lake-Bena .t is, Nebraska's Macy Public Schools and South Dakota's Todd County Public Schools as exemplary in integrating curriculum resources and teaching methods that address the cultural needs of Indian students. How this was achieved needs to r that will become a part of the core curriculum, and will be widely used and disseminated. Robin Butterfield writes that: Culturally appropriate curriculum for In- dians, in order to reflect the cultures of Indian students and their communities. must also take into consideration all these instructional elements...materials must be authentic, relevant, compatible, complete be documented so the process will be available for replication. E. 'There is a need to establish new teacher training requirements or to strengthen existing requirements that mandate mini- and neutral in content...the manner in which the cultural materials are presented remains consistent with Cie overall instructional framework and relevant to the goals of instruction. To be culturally appropriate, in- mum post secondary course work for teaching American Indian children. Gipp identifies Montana, North Dakota and structional techniques or methods should South Dakota as having teacher certifica- and effectiveness with which a lesson is taught. This means that teachers under- consider the sensitivity, empathy, relevance tion requirements that allow potential teachers to be exposed to American Indian education. However, the courses have not stand the culture of their students and their underlying value systems. Further, it re- been refined since their inception. He quires that the learning environment be organized in a fashion most appropriate for the unique characteristics of the students. The learner characteristics simply dictate that the techniques and cultural appropriateness of the content differ for the learner population to be served. Culturally appropriate instructional resources include those designed to meet the specific educational and culturallyrelated academic needs of Indian students and those designed to enhance cultural understanding and appreciation among Indian recommends that state education agencies follow the lead of Montana and North Dakota in examining what types of educa- tional preparations are necessary to adequately train teachers for the instruction of American Indian students. (Gipp, INAR Task Force Hearing St. Paul, MN, p. 4) An example of Native philosophy of education was submitted by Herbert John Benally which discussed the facets of a curriculum based upon traditional Navajo philosophy. "It provides a culturally-focused purpose for Navajo education which relates well to concern for student character and moral development as well as establishing and non-Indian students. (Butterfield. p. 50-51) Two related monographs are very helpful in creating educational experiences of meaning for the American Indian and Alaska Native student. principles for a program of general education Both Butterfield's curriculum monograph which, if implemented, will provide for integration of the curriculum." Governor of Tesuque Pueblo, and Pepper's teacher's monograph are noted to be practical. thorough and effective. Gilbert Vigil, states that "no program, no matter In written testimony, Susanna Hayes is con- how well funded or staffed, can succeed if it fails to cerned with the social, economic and cultural chan- incorporate and reflect the values of its community. American Indians fail to see their own ges that have been forced upon the Lummi Tribe in Washington. Her article,"Educational Innova- values reflected in the majority educational system and until they do, they will continue to drop out. tion at Lummi" relates that the Lummi Tribal They too, must be given reasons for success and must be treated as cherished and valued members of our culture. The state of Indian education tells them one thing; Indians don't count." (1990, INAR Task Force, Testimony, Phoenix) American Indians and Alaska Natives have worked at developing relevant learning experiences, and have had varying degrees of success. As a vide their children with an educational program that reflects their unique cultural heritage and School originated through the people's wish to pro- contemporary values. Expressive language development is encouraged through content based on Lummi observations, experiences, traditions and expressive conventions. Blending cultural con- tent with conventional academic disciplines involve the study oflife on a salt water peninsula. An 19 Indians Nations At Risk: Solutions for the 1990s early childhood event with a Lummi grandma taught the little ones about herbs, plant identifica- tion, and the preparation and use of medicines. Both the Lummi and English languages were used. The teachers recorded the presentation and The following suggestions may help the process of defining the path of learning you want to create for your students: 1. As a community, examine curriculum that has already been developed, and wotked with factual content to study plant tex- brainstorm your hopes, wishes and dreams for your children. tures, colors, root systems, shapes, sizes and loca- tions. The students wrote a book for her called "Grandma says," which included their newly learned knowledge from her and an illustration. Multiple copies of the text were distributed. The curriculum integrated language arts, science, art, 2. about traditional learning which they have experienced or about which they have been told. Wa-He-Lute Indian School at Frank's Landing, Washington, developed a personal and tribal history, and emphasized learning in the context of community relationship and seasonal-environmental curriculum based on their ancient values and beliefs, oral serving one another. The culturally relevant curricula requires school board leadership and community participation in many levels. traditions, their Elders, the Nisqually River, Mount Rainier, and the flora and fauna (huckleberries, salmonberries, (Hayes, 1990, pp. 8-9) alder, cedar and fishing). Discuss how In the southwest, the Hualapai Cultural En- science, language, mathematics, arts, social studies, music, and physical education vironmental Curriculum at Peach Springs, Arizona is based on a thematic, interdisciplinary format. Historical perspectives and contemporary experiences have been researched to form the content of the curriculum. Activities include interviewing Elders, harvesting native foods, reading rock writing, and researching traditional stories. can be taught in concert. Culture as the common denominator creates a high interest motivational vehicle for teaching. Then the interdisciplinary curriculum exemplifies the ancient wisdom that "All things are interre- This manner of education validates the lated." child's culture and language. The Hualapai child's interactive learning environment is charted and included here to show the extensive planning Talk with tribal Elders and community 3. Discuss common stereotypes and cultural biases to which your children have been exposed. Examine your school's textbooks and integration of culture and academics. The for stereotypical or untruthful repre- Hualapai Literacy Model uses language ex- sentations. One person summed up the perience methods which encourage each child to speak and write about his/her own experiences on his/her own ability, while constructing meaning. The entire curriculum is language-based. A whole language approach is used to develop children's ,:mmments of many at the INAR Task Force hearings by noting that "textbook vendors must be firmly persuaded to publish texts that do real justice to the contributions of Native Americans and other minority language and literacy skills. The entire set of models are ingenious and should serve as groups. Paragraphs and sidebars inserted prototypes to educators who really want to develop here and there are not an adequate an education of meaning. Included is the circular interactive learning environment chart which was submitted to the INAR Task Force. response to this demand." Another Native person at the Juneau hearings said textbool.s need to be revised to "reflect a less stereotypical image of Native Americans and to present non-biased accounts of historical events." Become advocates for your students. Serve on textbook commissions and school boards. Keep positive, direct communication with school ad- ministrators, staff, community, and (INSERT CIRCLE CHART HERE) students. 4. Define priorities and begin formulating sequential lessons. Start with what is most important. Kent Nerburn of Red Lake Public Schools in Bemidji, Minnesota re- lated the motto of Project Preserve: 20 22 Native Languages and Cultures "Honor the past, serve the present, which precede the study of each geographical region in the United and prepare for the future." Honoring the past includes compiling a book of States. In the textbook writer's mind, memories and photographs of Elders on history began when the visitors got here, and that prevents our young, questioning minds from noticing the the reservation. Serving the present means that they have a strong volunteer program. They also prepare for the future by taking college classes and doing well. This holistic project has characteristics which are crucial to Indian education: (1) students focus on their own culture and extreme injustices that were done/are being done to an entire group of Native people. All children need to see the patterns of history, and decide what course they would have taken/would choose to take today. Children are learn Native cultural skills. (2) The extremely capable of knowing projects are collaborative rather than individual efforts, but they allow individuals to offer their own talents to the group. (3) The teacher is a facilitator, thus reshaping what is fair or unfair. We owe them the truth. e. Develop more culturally-relevant cur- the teacher-student relationship. (4) Student work is product oriented. (5) Par- riculum in all content areas; f. Encourage culturally-sensitive staff development. In testimony to the ticipation in projects is voluntary (6) Projects have a multi-generational characteristic. (7) Knowledge is derived from ex- INAR Task Force, a large number of people expressed concern for teacher and staff training. I urge each parent and educator to listen to the years of experience and wisdom in Rosemary Ackley-Christensen's proposed ideas on staff development: First of all, she questions why colleges of education perience rather than textbooks. (8) The program includes close support services. 5. The following suggestions are related to curriculum materials and the development of a positive learning environment: a. Demonstrate that cultural diversity is a national treasure, not a national burden; and departments of educational administration in graduate schools would graduate people who do not have the necessary b. Recruit more Native teachers, principals, superintendents, and school board members; Start developing a skills to teach the children. She discusses the methodology of change, ac- mind set of empowerment in preschool and grade school; c. countability and entrenched bureaucracy. In very concise terms, Assist teacher assistants to acquire she lists specific assumptions for cultural competencies. She suggests four competencies in staff development. To certification; d. Require textbooks free of cultural bias and stereotypes; Require that Indian history courses be created be judged competent to teach United States. Many respondents and other staff must demonstrate and taken by all students in the American Indian children, teachers urged the INAR Task Force to man- knowledge and understanding of at least one competency. The remaining date that more Indian history be incorporated in the school cur- competencies must be accumulated within a three year period. The cul- riculum. Charles Hines, an elected tural competencies are: (1) Inde- tribal official in Oklahoma expressed the feelings of many Native parents, students, Elders and educators when pendence, (2) Age-related respect, (3) Connectedness and (4) Indirect communications. These recommendations are fully explained in the text of her testimony. I would recommend the article as required reading for anyone in education. g. Mandate quality teacher education; h. Provide innovative leadership training for students and adults; he said, "Don't start American History with the discovery of Columbus." In examining many textbooks, it is sad but true that the misinformation is still there, despite our attempts to improve the situation. In my son's fourth grade social studies textbook, I reviewed the time-lines of history 232 3 Indians Nations At Risk: Solutions for the 1990s i. Offer training for paraprofessionals and teachers to work together more poison which has been spilled out for almost five hundred years in traveler's narratives, dime novels, and at Satur- effectively; Empower students and their parents to make the most of the educational experience, and make learning a life- day matinees." Dr. Strickland also adds that this question of false image "profoundly impacts upon contemporary American Indian policy and long activity; k. improve academic achievement; 1. Lower drop-out rates; shapes the general cultural view of the Indian as well as the Indian's own selfimage. It can be seen from the smallest details of an everyday children's game of cowboys and Indians to the international arena where a movie star Presi- m. Ensure respect of every student by carefully examining team and mascot names be certain they are not derogatory toward any group of people, den t of the United States gives i.e., Southeastern Savages, Tecumseh Savages, Hominy Bucks, Northeastern Redskins...; Hollywood rooted answers to Soviet students' questions about Native n. Enable Natives to serve on review Americans." panels which affect the education of their children (textbook commission, state history, core curriculum, staff Incorporating Culture and Language: Preserve, Promote, and Protect development.); o. Encourage communication between Native governments, parents, communities, school districts, and stu- The following ideas are ones that will incorporate students' language and culture into the school program. They will not only assist in dents; P. Employ eminent persons of the tribe as faculty; q. Create videos, films, and voice record- academic success, but will reinforce cultural identities. Dr. Steven Pratt (Osage) has discussed how to teach language and revitalize culture at the ings to preserve the knowledge and same time. "Language and culture are to sides of the same coin" according to James Banks. (Banks, 1988, p. 261) Osage Elder and language teacher Hazel Lohah Harper says "if Native language is language if permission is given; r. Develop whole language curricula built around eminent persons and other community-generated topics; Encourage intergenerational learning as in the past; t. Revitalize language and culture at the same time; Welcome cultural diversity compare and contrast. u. Dr. Rennard Strickland, a legal his- not preserved, cultural preservation will be impeded. Some Indian languages will never be spoken again; therefore language preservation and instruction are necessary." Cul- s. ture can be defined as a set of attributes, such as values, beliefs, behavior patterns and symbols unique to a particular human group. Language establishes the bond between individuals, and between individuals and groups, that makes group life possible. Language gives a group a way to communi- torian of Osage and Cherokee heritage, makes two nutjor points in his testimony in Oklahoma City. They are: cate among itself, sharing the same meaning. (1) The study of Native American Language transmits group values, beliefs and attitudes. Language contains a group's ethnicity, culture and history, a cord binding the past to the present. (Banks, 1988, p. 262) These suggestions from New Zealand, where cultural revitalization is alive and well, have been recommended in Jim Cummins' book Empowering Minority Students. Reflect the various cultural groups in the school district by providing signs in the main office and elsewhere that welcome culture and history should be re- quired of students of Indian heritage; and (2) The study of Native American culture and history should be required of non-Indian students as well. He believes, as do many others who testified, that it is important to men and women, boys and girls of Native heritage that they study their cultures to build pride, con- people in the different languages of the fidence and understanding. He says, "It is important as an antidote to the community; 22 ')4 Native Languages and Cultures Encourage students to use their first language around the school; people they represent, and I believe that is part of Provide opportunities for students from the same ethnic group to communicate with one another in their first language of what ought to be for their children. Some programs have been discussed in the previous where possible (e.g., in cooperative learning groups on at least some occasions); Recruit people who can tutor students in their first language; Provide books written in the various languages in both classrooms and the school library; Incorporate greetings and information in the various languages in newsletters and other official school communications; Provide bilingual and/or multilingual signs; Display pictures and objects of the various cult ares represented at the school; Create units of work that incorporate other languages in addition to the sehool language; Encourage students to write contributions the key to their successes. Each seems to have been borne out of expressed needs and thoughtful vision pages. In the United States today, we have exemplary programs for rural, urban, public, alter- native and tribally controlled schools. The descriptions by necessity will be brief: Hualapai tribal members in Peach Springs, Arizona, have formulated exciting models for cul- tural-linguistic-environmental studies. Hualapai Bilingual Academic Excellence Program provides a firm foundation for the development of curriculum based on the linguistic and cultural back- ground of a community and its children. The program philosephy and learning theory base are congruent with community beliefs and values. The Hualapai Cultural Environmental Curriculum is a thematic approach. The theme formulates the con- tent of the units and is based on topics with a special relevance to the local Native community. science, math, and language arts studies relate to the environment and life experiences of the Hualapai reservation. Discovery and experience in their first language for school are integral to the curriculum experiences. newspapers and magazines; Provide opportunities for students to study At Isleta Pueblo, a computer program their first language in elective subjects and/or in extracurricular clubs; Encourage parents to help in the classroom, library, playground, and in clubs; Invite second language learners to use their first language during assemblies, prize givings, and other official functions; Invite people from ethnic minority communities to act as resource people and to speak to students in both formal and informal settings. (New Zealand Department of Education, 1988) These suggestions to elevate respect for Native language will enhance the self-image of the Native student, as well as preserve, promote, and protect the language. The Assembly of First Nation's Aboriginal Language Policy Study contains the powerful quotatioa: "If we can speak and understand our language, our Elders can tell us who we are." Networking: Share Success There are many exemplary Native education programs in the United Statas and Canada. We need to publicize their successful practices, so all students may benefit. They are as varied as the (Watahomigie, IN AR Task Force Testimony, 1990, Phoenix) developed by a University ofNew Mexico professor, Ted Jojola, (ail Isleta Native himself) assists Headseart students in learning the language and folkways of their ancient tribe. There is differing opinion on whether to continue this project. The children are learning, but so too, are non-Isletans. Traditionalists, understandably are concerned (from the last 500 years of siege) by those who would destroy the culture in one way or another. The Zuni Literacy Project, a spinoff from Isleta's language and culture computer program, has made tremendous progress. They have been compiling a Zuni/English dictionary and creating a series of film strip-like "storybook? which use sound and static visual images to tell stories in the Zuni language. Their goal is "to promote literacy in Zuni so the tribe retains its language and traditions in a rapidly changing world. Acoma and San Juan tribes of New Mexico have also evolved Macintosh computer programs to help teach the Native language. In testimony to the INAR Task Force in St. Paul, MN, Verna Graves, Director of Education, Red Lake Band of Chippewa Indians, stated the tribal government of the Red Lake Band is the only tribe in the western hemisphere which has prepared a comprehensive code 23 2 5 Indians Nations At Risk: Solutions for the 1990s for education. The band has developed seven 4. To provide successful experiences for Red Lake children in the school environment educational goals and four general education objectives. The ribal council has declared the Chippewa that will stimulate a positive attitude language the official language of Red Lake. The education goals encompass a broad knowledge of toward school and education. Ms. Graves quoted Public Law 100-297 (Section Chippewa culture, and are intended to be in- 5106) which guaranteed that the Assistant tegrated into all phases of the curricula. The Red Lake Tribal Education Goals are as follows: 1. The Chippewa culture will be integrated as a functional part of all the curricula. Culture includes our language, values, ethics, the arts, law, history, philosophy, psychology, health, medicine, and social structures. tion and use of instructional materials, culturally 2. Parents and family will be involved in their children's educational development. 3. All schools will strive to meet the educational needs of individual students. Students will achieve to the maximum of their potential. More students will pursue post- policies were written for Indian Nations who are federally recognized (which policies recently became law), it was anticipated that these policies, Secretary of the Department of Interior "...shall provide for comprehensive multicultural and multilingual education programs in cluding the produc- appropriate methodologies and teaching and learning strategies that will reinforce, preserve and maintain Indian and Alaska Native languages, cultures and histories." Though these written by Indian rlople, would be adopted by other school systems which enrolled American Indian students. She eloquently stated a common theme when she testified: "We believe it is necessary and inherently proper for each tribe to develop systems of education. For years we have danced to the tune of others as education plans were written for us; we will now go forward with our own plans to serve secondary education and become contebuting citizens of our Nation. 4. Social problems will be minimized. 5. The unemployment rate will diminish and employees will be more successful and our own people governed and prescribed from within to serve the individual member and our tribe as a whole." The Language Policy of the Education Code is an excellent example of tribal autonomy in education. The declaration begins: productive in their jobs. 6. The Red Lake Band will attain increased human resource expertise and the leader- ship necessary for further growth and development. 7. "The Chippewa language is a gift from the Tribal unity and a stronger tribal govern- Creator to our people and, therefore, shall be treated with respect." There are sections on: ment will be realized through the con- tinued exercise of sovereignty in education. Excellence in education will be continually defined and redefined as we achieve our educational goals and objectives. The general education objectives are as follows: 1. 6. reciprocity of language use protection of language use authority general application status of the Chippewa language parent involvement eminent persons/Elders 7. Chippewa language as an integral part of 1. 2. 3. 4. 5. To provide learning experiences and educational opportunities which enable Red Lake children to function competently when encountering changing circumstan- all school curricula 8. orthography ces. 2. To develop, monitor and upgrade educational experiences which will lead to the 9. progrtssive enrichment of individual, familial, and tribal life. 10. 3. To reinforce positive experiences in the home which will enable parents to become more resourceful and effective in facilitat- 11. ing the educational development of their 12. children. 24 teacher, administrator, and guidance counselor competencies for language instruction (preservice and inservice) teachers and teacher-aides: certification for language instruction establishment of the Red Lake Language and Culture Commission composition of the Red Lake Language and Culture Commission Native Languages and Cultures role and function of the Red Lake Lan- cultural and linguistic tradition, writing, speaking, gitage and Culture Commission 14. research and external studies that require tribal approval 15. funding for language policy implementation listening, researching, and communicating with 13. The Indian Reading Series is an example of curriculum created by Indian authors, authenticated by the participating tribes and field-tested in over 93 classrooms. The student books show the cultural diversity of Indian America, and are designed to improve reading comprehension, classroom participation and written and oral language skills. The teacher manuals relate c:ltural background information, program objectives and rationale, and teaching activities organized around Native culture utilizing the language experience approach to learning. The activities are designed to help students learn how to think, rather than what to think. The North Dakota Department of Public Instruction believes public school curricula must reflect instruction in the history and culture of American Indian and Alaska Native and other ethnic societies. The Department ofPublic Instruc- tion offers three teacher training programs as models for other states, as well as a four-part Native curriculum built around the North Dakota Centennial celebration. These efforts were put forth because a survey showed that 99 percent of the teachers in North Dakota indicated they do not have books about Native Americans in their classrooms, 75 percent do not frequently plan activities reflective of' cultural diversity, and 91 percent do not plan activities reflecting Native culture. (Cheryl Kulas, INAR Task Force Testimony 1990, St. Paul) A school in Pawnee, Oklahoma, has fbund a unique solution to a political, social and legal dilemma. Helen Norris's, Title V-C Indian students visited Pawnee homelands in Republic, Nebraska, and toured the original earth lodges of their ancestors. In 1985, 42 students and their parents traveled to Chicago to the Field Museum to visit the largest display of Pawnee artifacts in the United States. In 1988, students wrote letters to the Nebraska Historical Society, asking the Society to release 378 skeletal remains of their ancestors and their burial goods that had been "dug up." Their letters are a part of a congressional hearing report and were instrumental in the reburial of 146 Pawnee, Arikara and Wichita an- cestors who had been put on public display in Elders, staff, attorneys, legislators, and une another. (Norris, INAR Task Force Testimony, Oklahoma City, 1990) A successful venture between the University of the State of New York and the New York State Education Department has produced a publication, Ogwehowe:ka? Native Languages for Communication, New York State Syllabus. This is a framework for the development of local curricula which will integrate principles of second language acquisition with New York State program requirements and the Board of Regents goals for elementary and secondary education. The Syllabus places emphasis on communicative proficiency and the understanding and appreciation of other cultures. The Southern Utes have a language program for retention, preservation and maintenance. The activities that accompany the language lessons are all culturally relevant, and designed for easy use by teachers. Elders and educators collaborated on this project which includes major concepts and key historical information in a context that will interest children. Thu Makah have a Language Retention, Preservation and Maintenance Program. Included are an illustrated Makah Alphabet Book, First Lessons in Makah, A Counting Workbook, oral tradition coloring books, and Makah Reservation Place Names. All these were done through the efforts of many Makah Elders. The REACH Center (Respecting Ethnic and Cultural Heritage), based in Arlington, Washington is providing much-needed educational services to schools, social service agenciPs and businesses throughout the United States. The Center specializes in cultural awareness training and the production of educational materials which build a positive understanding of cultural diversity. UNITY (United National Indian Tribal Youth, Inc.) an Oklahoma based national organization is involved in activities which enable Native youth to meet together, define problems, identify solutions and develop strategies to address their concerns. The goals and strategies are built around spirituality unity environment heritage sovereignty Salina, Kansa:- The students also raised money for family a Pendleton blanket to be placed on one of the in di vidual bodies for burial. This labor of love encompassed 25 27 Indians Nations At Risk: Solutions for the 1990s education stereotypical, tribal specific and free of cul- health tural bias. Ensure that no school district or any team economy sobriety service The Cheyenne Circle Keepers are children in four communities in western Oklahoma who have pledged to keep their bodies, minds, and spirits strong in holding with ancient tradition. They have special interactions with their Native Elders, learning the history and traditions that keep a people strong. Their gourd dance clan is a powerful presence, showing what love for children and Elders can produce. The values of using our cultural roots is echoed by one of the leading educators of our time, Ernest Boyer, who said, But if we have learned anything from our relationship with the American Indian. it is that people cannot be torn from their cultural roots without harm. To the extent that we fail to assist Native Americans, through their own institutions, to reclaim their past and secure their future, we are compounding the costly errors of the past. Summary of Recommendations have a mascot or team name which is derogatory to any ethnic group. Require that teacher education programs in the state prepare teachers to work with culturally and linguistically diverse populations. Coordinate efforts with NCATE and AACTE. Assist school districts and institutions of higher learning to recruit and retain more diverse faculty and staff. Offer Native language instruction from preschool through higher education and adult education. Work to get quality Native language instructors through alternative certification. Mandate that Native history be taught at all levels. Assist educators in teaching about Native people in core curriculum for all children throughout the year. Prohibit stereotypical representations of Thanksgiving and Indian-Day or Week superficia (often untrue) activities. Encourage Elders and other eminent per- Begin a program of curriculum revision with the assistance of eminent persons, sons to serve as faculty with respectable educators, parents, and students. periences at every opportunity. Set up Encourage tribal education codes to ensure autonomy and leadership in education. En- mentoring with eminent persons. Create an ducational experience of mewling through traditional wisdom. Elders, tribal leaders, historians, courage partnerships for change. Native governments need to interface with local education agencies, state education agencies and federal programs that affect Native students. Require boards of education to develop policies and plans of action to ensure that local outcomes are con sistent with national and state goals. Initiate a major textbook review commis- sion. Ensure that all tribes in state and nation are represented. Involve tribal Elders, historians, authors, educators, parents and students. Encourage publishers to produce textbooks, software, and other materials which reflect cultural and linguistic diversity. Assist school districts in selecting materials that are authentic, non- pay scale. Encourage intergenerational learning ex- Enable ail students to serve Elders and younger child.wi, their parents and communities. Empower students to become true stewards of Mother Earth, to learn about ecology, conservation and the interrelationship of all things. In conclusion, it is imperative that educators and parents recognize the value of a child's language and culture. Educators must learn how to respectfully incorporate learning within a Native context, and Native context within the learning structure. American Indian and Alaska Native children are most often forced to grow up experiencing at least two very different, and usually conflicting views of the world in which they live. Educators must come to understand the difficult, and often traumatic cultural and linguistic conflicts that Native students undergo as they attend schools of the dominant society. Because of the Native Languages and Cultures incongruity of the conflicting cultures, insecurity, ambiguity, and alienation are common results of the failure to appropriately and adequately address a child's needs as he/she comes into the school. Alienation leads to failure, anger, hopelessness, confusion, and in many cases directly to dropping out of school altogether. What is needed is a curriculum of meaning which is relevant to the present lives and future goals of students, and importantly, a curriculum which is reflective of their ancient and dynamic contemporary cultures and their diverse languages. The educational experiences of students will lead to empowerment or disablement, depending on the attitudes of the educators, parents, and communities. Much also hinges on the institutional characteristics of the school which include: 1. how culture and linguistics are incorporated 2. how the community is empowered and enabled to participate in a collaborative way to influence the education of their children 3. how the pedagogy genuinely incorporates student's backgrounds and experiences into the school program. I believe, in order to adequately meet the educational needs of Native students, it is essential that we now begin by establishing a National Native Curriculum Project, funded by the United States Department of Education, as entitlement based on treaty rights. The need is clear, not only in Native communities for Native Students, but to benefit all students by creating more accurate learning experiences related to the American Indian and Alaska Native. This National Native Curriculum Project the children "seven generations to come" may benefit from this decisive action. It is in this way, we change the years of misin- formation to a future beyond the "Thanks&ing and Indians" syndrome. Not only will contributions of Native peoples be discussed, along with heroes and holidays, but a higher level of learning will result. The structure of the curriculum itself will be transformed to enable students to view concepts, issues, events, and themes from the unique and diverse perspectives of Native groups. Then, and only then, will students gain the level of critical thinking to enable them to make thoughtful decisions on issues and be proactive. As we move together, toward this end, I ask that we remember the difference of merely seeing with our eyes and the "seeing" that encompasses much more. In the Lakota Times it is explained this way: ...two ()Awe words rank ways of knowing in a different order from the ranking scholars assume. Moozhitaming, says an 0Jibwe scholar, refers to "feeling what you do not see" the knowledge and insight a person might gain by careful attention to dreaming, for example. 0Jibwe tradition values momhttaming more highly than ganawaaban- "seeing without feeling." But non-Indian schools rank these kinds of darning knowledge the other way around. More likely they dismiss rnoozhitaming as no knowledge at all. In the book, The Little Prince, Antoine de Saint Exupery says it this way: "It is only with the heart that one can see rightly; What is essential is invisible to the eye." Helen Chalakee Burgess wrote a poem which expresses the essence of h ow culture and language are woven throughout our beings: should have a central office, director and staff of Native curriculum developers, with years of experience in Native communities and education. Este Mvskoke Forever (Muscogee People Forever) Regional offices should also be established in each Basketmaker, your clever fingers lace the honeysuckle with the secrets and strengths of our people. Your baskets hold the yesterdays and the tomorrows of our nation. of the identified culture areas to develop locally researched Native curriculum which accurately reflects the life-ways of the people. The results will necessarily be tribal-specific, non-stereotypical, authentic, and free of cultural bias. All regional centers will feed into the national center (and vice- versa) and the result will be a curriculum of empowerment for students, enhanced by the generous contributions of all Native groups for all Native children. This curriculum (and accompanying resource materials) will be placed in every school site in the United States, as an accurate resource to bring children honor, and to ensure that even I watched as the old woman formed a circular base a never ending circle crisscrossed with outside support ...I could see our people overcoming intrusion. We intertwined with the outside world and became stronger. Basketmaker reached for another piece of vine her work uninterrupted ...one by one, our elders die. At those very Indians Nations At Risk: Solutions for the 1990s moments new life is born to replenish and continue the circle. Using and Developing Culturally Appropriate Curriculum for American Indian Students. Portland, OR: Northwest Regional Educational Laboratory. Butterfield, R.A. The Development and Use ofCulturally Appropriate Curriculum for American Indian Students. Peabody Journal of Education The Transcultural Education of American Indian and Alaska Native Children. Caduto, M.J. and Bruchac, J. (1988, 1989). Keepeis of the Earth: Native American Stories and Environmental Activities for Children. Gold an, CO: Fulcrum, Inc. Center for Applied Linguistics, Indian Languages Silently, I watch as a form emerges from the stringy, root-like vines ...and I remember the old ones saying in the beginning our people climbed out of the earth like ants we are of the earth. Swiftly, Basketmaker prepares more vines treating them in the rainwater for suppleness so she can finish her work ...the resiliency of our people has caused us to go forward and restructure. and the Scope of Indian Language Retention Programs. A Guide to Issues in Indian Lan- Finishing, the old woman lifted her basket and motioned me to follow her into the woods. She knows exactly where to go. Stopping here and there placing a leaf, a sprig, a whole plant, inside her woven continuum. She stoops to dig a root, then lingers beside an ageless cedar carefully tearing a tiny branch to add to her collection ...the medicines of our people are now self-contained within the circle of endurance. guage Retention, Washington, D.C. Collier, V.P. and Thomas, W.P. How Quickly Can Immigrants Become Proficient in School English." The Journal of Educational Issues of Language Minority Students. Vol. 5, Fall 1989. Boise, ID: Boise State University. Crawford, J. (1989). Bilingual Education: History, Politics, Theory, and Practice. Trenton, NJ: Crane Publishing Co., Inc. Crawford, J. (1989) Indian Bilingual Education. Bilingual Education: History, Politics, Theory Slowly, she turned to me with the faintest of smiles upon her face, knowing she had opened my mind to the secrets of este mvskoke, forever. and Practice Trenton, NJ: Crane Publishing Co. Deloria, V., Jr. (1978). The Indian Student Amid American Inconsistencies. In T. Thompson Helen Chalakee (Ed.) The Schooling of Native America. p. 25. Washington, DC: American Association of Colleges for Teacher Education in collaboration with The Teacher Corps, United States Departr; of Education. References Ackley-Christensen, R. Testimony to INAR Task Force, (1990). St. Paul, MN. Annual Report of the Commissioner of Indian Affairs to the Secretary of the Interior for the Year 1870. (1870). Washington, DC: U.S. Government Printing Office. Ashton-Warner, S. (1963). Teacher. New York: Simon and Schuster. Indian Education: A Na- Deloi at., V. Jr. (1990, Summer) Transitional Education. Winds of Change, p. 14. Deloria, V., Jr. (1990, Winter). Knowing and Un- derstanding: Traditional Education in the Modern World. Winds of Change. pp. 12-18. Donahue, B. (1990) Computer Program Helps Revive Ancient Language. In Winds of Change pp. 20-25. (Spring issue) Gipp, D. Testimony to INAR Task Force, (1990). St. Paul, MN. Hart, L. (1978). The Cheyenne Way of Peace. Clinton, OK: Cheyenne Cultural Center. tional Tragedy-A National Challenge. 1969 Report of the Committee on Labor and Public Welfare. Washington, DC: U.S. Government Printing Office. Atkins, J.D.C. (1887). Annual Report of the Com- missioner of Indian Affairs to the Secretary of Hayes, S.A. (1990) Educational Innovation at the Interior for the Year 1887. Washington, DC: U.S. Government Printing Office. Banks, J.A. (1975). Teaching Strategies for Ethnic Studies. Boston: Allyn and Bacon, Inc. Banks, J.A. (1988). Multiethnic Education: Theory Lunimi. Journal of American Indian Education (May, 1990) pp. 8-9. 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Recent awards she has received are "Contributor to the State of Excellence" by Governor Bellmon LINDA SKINNER (Choctaw) is Director of Indian Education for the Oklahoma State Depart- ment of Education. With nineteen years' experience as an educator, she has been a classroom teacher, curriculum specialist and teacher trainer in both the United States and Canada. Her back- and the Oklahoma Indian Affairs Commission, "Woman of the Year" by the Oklahoma Federation of Indian Women, and "Oklahoma Indian Educator of the Year" by the Oklahoma Council for Indian Education, In 1990, she addressed the Oklahoma ground in instructional design, innovative methods and multi-media approaches for teaching are all rooted in parent and community involve- Tribal Leaders Summit, an historic gathering of Indian nations which had not occurred since the ment. She has published a variety of culturally related learning books and pamphlets for students 1840s. and teachers. Her newsletter, Traditions for Teaching: Circle of Giving received a "Distin- 30 .., 9 =NC U.S. Dept. of Education Office of Educational Research and Improvement (0ERI) m Is I16111 \NI/ Date Filmed August 8, 1992