Indigenous Educational Models for Contemporary Practice
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Indigenous Educational Models for Contemporary Practice

In Our Mother's Voice, Volume II

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eBook - ePub

Indigenous Educational Models for Contemporary Practice

In Our Mother's Voice, Volume II

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About This Book

The book challenges teachers, researchers, educational leaders, and community stakeholders to build dynamic learning environments through which indigenous learners can be "Boldly Indigenous in a Global World!" Three days of focused dialogue at the 2005 World Indigenous Peoples Conference on Education (WIPCE) led to the charge to create Volume II of Indigenous Educational Models for Contemporary Practice: In Our Mother's Voice. Building on the first volume, Volume II examines these topics:



  • Regenerating and transforming language and culture pedagogy that reminds us that what is "Contemporary is Native"



  • Living indigenous leadership that engages and ensures the presence, readiness, and civic work of our next generation of leaders



  • Indigenizing assessment and accountability that makes certain that native values and strengths lead this important work



  • Highlighting the power of partnerships that begin with the child-elder, which is then nurtured in community and institutions to cross boundaries of cultural difference, physical geography, native and non-native institutions and communities

Indigenous Educational Models for Contemporary Practice: In Our Mother's Voice, Volume II honors the wisdom of our ancestors, highlights the diversity of our indigenous stories, and illuminates the passion of forward-looking scholars.

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Yes, you can access Indigenous Educational Models for Contemporary Practice by Maenette Kape'ahiokalani Padeken Ah Nee- Benham in PDF and/or ePUB format, as well as other popular books in Education & Education General. We have over one million books available in our catalogue for you to explore.

Information

Publisher
Routledge
Year
2017
ISBN
9781351562928
Edition
1
Topic
Education
Subtopic
Education General

PART I
NEW HORIZONS FOR
LANGUAGE AND CULTURE

figI_1_1

Basket as Metaphor:
The Base of the Basket

fig101_3_1
Samuel Suina
Before we start to weave a basket, we call upon our relative spirits to walk with us, to guide us. They lead us to the materials we will use to weave our basket. For the In Our Mother’s Voice basket, I began with the willow. Many people bring willows into the house or plant them right next to the house because of their medicinal value; for example, the outer layer of the branch is used for aspirin, and the inside is ground down and applied to sores and can extract the poison from bee stings. The leaves of the willow are used for tea. And the willow tree itself keeps the bugs away!
Before we take the willows from Mother Earth, we pray. Then we separate the branches of the willows and select the strongest ones for the base of our basket. Next we lay the branches to create our base, moving from north to west to south to east.
From the North, Yellow Cornmaiden brought corn in her basket;
With a loving heart this was her gift for the people.
From the West, Blue Cornmaiden brought animals in her basket;
With an open heart she set it out for the people.
From the South, Red Cornmaiden brought plants, vines, and watermelons in her basket;
With a caring heart she fed the people.
From the East, White Cornmaiden brought cotton in her basket;
With a tender heart she provided clothes for the people.
These are the gifts and directions of elders.
This, our history, language, and culture, are the foundation of whom we are as indigenous people.
The base represents all creation; the gifts for people.
We lay two branches on the floor in each of those directions, interweaving them to create a sturdy web.
fig101_4_1.webp
The Base of the Basket

Ganönyö:k

fig102_5_1
Lawrence E. Wheeler
(edited by P. Eileen Williams Bardeau)
In the Haudenosaunee (Iroquois) tradition, each gathering of individuals commences with the recitation of a thanksgiving address. The following address is a “short” version that contains stanzas that are considered to be the essential elements for which we as Ögwe’öweh (Real People) are instructed to give thanks.
Da:h onĂ«h dih, nigĂ«:johgwi:yo:h ögwaya’dayei:oh. Ne’hoh nĂ€h ganö:kshÀ’. DĂ«dwadĂ«:nö:nyö’ gagwe:göh sgĂ«no’ heh swĂ«nö:hdonyöh. Da:h ne’ho niyo’dĂ«h nĂ€h ögwa’nigöë’. And now, then, we have gathered as a group of good people. We have gathered in love. We will give thanks for the good health and good-mindedness of us all. Now our minds will be together.
Da:h onĂ«h, dĂ«dwadĂ«:nö:nyö’ HojĂ«:nokda’öh hotga’wĂ«h neh yoĂ«ja:de’. And now, we will give thanks to the Creator who provided us with the earth.
Da:h ne’ho niyo’dĂ«h nĂ€h ögwa’nigoë’. Now our minds will be together.
Da:h onĂ«h, dĂ«dwadĂ«:nö:nyö’ HojĂ«:nokda’öh hotga’wĂ«h neh ha’deyogeo’dza:ge:h. And now, we will give thanks to the Creator who provided us with the grasses of all sorts.
Da:h ne’ho niyo’dĂ«h nĂ€h ögwa’nigoë’. Now our minds will be together.
Da:h onĂ«h, dĂ«dwadĂ«:nö:nyö’ HojĂ«:nokda’öh hotga’wĂ«h neh oneganos. And now, we will give thanks to the Creator who provided us with the water.
Da:h ne’ho niyo’dĂ«h nĂ€h ögwa’nigoë’. Now our minds will be together.
Da:h onĂ«h, dĂ«dwadĂ«:nö:nyö’ HojĂ«:nokda’öh hotga’wĂ«h neh gĂ«:jöh shö’öh. And now, we will give thanks to the Creator who provided us with the fish.
Da:h ne’ho niyo’dĂ«h nĂ€h ögwa’nigoë’. Now our minds will be together.
Da:h onĂ«h, dĂ«dwadĂ«:nö:nyö’ HojĂ«:nokda’öh hotga’wĂ«h neh onöhgwa’shÀ’ shö’öh. And now, we will give thanks to the Creator who provided us with the medicines.
Da:h ne’ho niyo’dĂ«h nĂ€h ögwa’nigoë’. Now our minds will be together.
Da:h onĂ«h, dĂ«dwadĂ«:nö:nyö’ HojĂ«:nokda’öh hotga’wĂ«h neh shesah ojisdöda’shÀ’. And now, we will give thanks to the Creator who provided us with the wild strawberry.
Da:h ne’ho niyo’dĂ«h nĂ€h ögwa’nigoë’. Now our minds will be together.
Da:h onĂ«h, dĂ«dwadĂ«:nö:nyö’ HojĂ«:nokda’öh hotga’wĂ«h neh ha’deyoji:yage:h. And now, we will give thanks to the Creator who provided us with the berries.
Da:h ne’ho niyo’dĂ«h nĂ€h ögwa’nigoë’. Now our minds will be together.
Da:h onĂ«h, dĂ«dwadĂ«:nö:nyö’ HojĂ«:nokda’öh hotga’wĂ«h neh gĂ€i:da’shö’. And now, we will give thanks to the Creator who provided us with the trees.
Da:h ne’ho niyo’dĂ«h nĂ€h ögwa’nigoë’. Now our minds will be together.
Da:h onĂ«h, dĂ«dwadĂ«:nö:nyö’ HojĂ«:nokda’öh hotga’wĂ«h neh wahda’. And now, we will give thanks to the Creator who provided us with the maple tree.
Da:h ne’ho niyo’dĂ«h nĂ€h ögwa’nigoë’. Now our minds will be together.
Da:h onĂ«h, dĂ«dwadĂ«:nö:nyö’ HojĂ«:nokda’öh hotga’wĂ«h neh ganyo’shö’öh ta’jo’dë’. And now, we will give thanks to the Creator who provided us with wild animals of all kinds.
Da:h ne’ho niyo’dĂ«h nĂ€h ögwa’nigoë’. Now our minds will be together.
Da:h onĂ«h, dĂ«dwadĂ«:nö:nyö’ HojĂ«:nokda’öh hotga’wĂ«h neh ji’dë’öh shö’öh ta’jo’dë’. And now, we will give thanks to the Creator who provided us with birds of all kinds.
Da:h ne’ho niyo’dĂ«h nĂ€h ögwa’nigoë’. Now our minds will be together.
Da:h onĂ«h, dĂ«dwadĂ«:nö:nyö’ HojĂ«:nokda’öh hotga’wĂ«h neh Jöhehgöh. And now, we will give thanks to the Creator who provided us with the Three Sisters.
Da:h ne’ho niyo’dĂ«h nĂ€h ögwa’nigoë’. Now our minds will be together.
Da:h onĂ«h, dĂ«dwadĂ«:nö:nyö’ HojĂ«:nokda’öh hotga’wĂ«h neh deyĂ«:wĂ«nye:h. And now, we will give thanks to the Creator who provided us with the winds.
Da:h ne’ho niyo’dĂ«h nĂ€h ögwa’nigoë’. Now our minds will be together.
Da:h onĂ«h, dĂ«dwadĂ«:nö:nyö’ HojĂ«:nokda’öh hotga’wĂ«h neh hadiwĂ«:nodaje’s. And now, we will give thanks to the Creator who provided us with the thunder beings.
Da:h ne’ho niyo’dĂ«h nĂ€h ögwa’nigoë’. Now our minds will be together.
Da:h onĂ«h, dĂ«dwadĂ«:nö:nyö’ HojĂ«:nokda’öh hotga’wĂ«h neh Ă«deka’gĂ€hgwa’. And now, we will give thanks to the Creator who provided us with the sun.
Da:h ne’ho niyo’dĂ«h nĂ€h ögwa’nigoë’. Now our minds will be together.
Da:h onĂ«h, dĂ«dwadĂ«:nö:nyö’ HojĂ«:nokda’öh hotga’wĂ«h neh soĂ«ka’gĂ€hgwa’. And now, we will give thanks to the Creator who provided us with the moon.
Da:h ne’ho niyo’dĂ«h nĂ€h ögwa’nigoë’. Now our minds will be together.
Da:h onĂ«h, dĂ«dwadĂ«:nö:nyö’ HojĂ«:nokda’öh öikiohwih onĂ«h Ganyödaiyo’. And now, we will give thanks to the Creator for the Prophet Handsome Lake told us.
Da:h ne’ho niyo’dĂ«h nĂ€h ögwa’nigoë’. Now our minds will be together.
Da:h onĂ«h, dĂ«dwadĂ«:nö:nyö’ HojĂ«:nokda’öh öikiohwih onĂ«h Ge:ih hadiöya’geö:nö’. And now, we will give thanks to the Creator for the Four Messengers told us.
Da:h ne’ho niyo’dĂ«h nĂ€h ögwa’nigoë’. Now our minds will be together.
Da:h onĂ«h, dĂ«shedwanö:nyö:’ ha:ho’ HojĂ«:nokda’öh hehjohe’. Do:ges hotga’wĂ«h yoĂ«ja’geh oiwagwe:göh deyögwa:dawĂ«:nye:h. And now, we will give thanks to he himself, the Creator. It is true that he provided everything on the earth for us.
Da:h ne’ho niyo’dĂ«h nĂ€h ögwa’nigöë’. Now our minds will be together.
Da:h ne’ho. That is all.

Chapter 1

Go to the Source: The Contemporary is Native

chap_1.gif
Ke ho‘i a‘e la ka ‘ƍpua i Awalau.
The rain clouds are returning to Awalau.
This ‘ƍlelo no‘eau presents an important lesson; that is, it literally means “a return to the source.” For those of us who work to ensure that our language and culture guide the learning and teaching of our children and youths, the lesson is about intention. That is, because all of our actions reveal intention, we must ensure that that intention comes from a good source, because if it is good, then it will lead to ho‘olƍkahi (bring to unity), po‘okela (excellence), and aloha (love and care).
In our first volume (2000) we introduced the Go to the Source model (see p. 10) as a vision that placed the sun, our learners, at the core of a ring of fire that illuminated the passion, power, and partnership of everyone in our community. This model is grounded on four principles:
1. Native spiritual wisdom that is guided by the heart-stories, the blood-stories of our grandmothers and grandfathers.
2. Critical development of the intellect that intersects Native ways of seeing and doing with contemporary ways of seeing and doing.
3. Promotion of a healthy body and healthy environment.
4. Preservation and revitalization of Native languages, arts, and traditions.
These four principles presented in the model (see model below) function collectively to bridge the individual, the institution(s), and the community in such a manner that creates opportunity for the regeneration of ritual (knowledge and ceremony), responsibility (position and role in time/history), and reciprocity (the indigenous education movement in action that creates sustainability and legacy).
fig1_10_1.webp
Go to the Source
To further deepen our understanding of this model, we have come to believe that “intention” to do good work requires an understanding of the premise that the Contemporary is Native! We would like you to consider that to do good work that weaves na pua, na lei, na mamo (past-present-future), we must reawaken to the origins of our place (physical place, metaphysical place, spiritual place) and learn to live-into this truth. Tarajean Yazzie addresses this regeneration in “Creating Culture in the Here and Now,” laying an ontological pathway, and both Teresa Magnuson and Jeremy Garcia present honest accounts of their personal and professional challenges to live-into this truth. In the end, what we know is that if there is a core group of individuals who are able to educate and motivate and create a critical movement that opens a gracious space to live-into the Contemporary is Native truth, then the work of indigenous educational models for contemporary practice will generate a sustainable legacy. The work to actualize this is presented by the team of Silva, Kawai‘ae‘a, Alencastre, and Housman in “Generating a Sustainable Legacy: Teaching Founded Upon the Kumu Honua Mauli Ola.” Keiki Kawai'ae'a concludes this section with a call to action, “Ho‘i hou i ke kumu!” that reawakens our soul to the work ahead.

Chapter 2

Creating Culture in the Here and Now: Regenerating Rituals in Purposeful Epistemologies

chap_1.gif
Tarajean Yazzie-Mintz
Of origins I have full knowledge 

Of Earth’s origin I have full knowledge.
Of plant origins I have full knowledge.
Of various fabrics’ origins I have full knowledge.
Now of long life’s, now of happiness’s origin I have full knowledge.
Of Mountain Woman’s origin I have full knowledge.
Of Rain Mountain’s origin I have full knowledge.
Of vari...

Table of contents

  1. Cover
  2. Half Title
  3. Title Page
  4. Copyright Page
  5. Dedication
  6. Table of Contents
  7. Series Editor Foreword
  8. Preface
  9. Acknowledgements
  10. Part I: New Horizons for Language and Culture
  11. Part II: Leadership is Living Indigenous in a New Way
  12. Part III: Indigenizing Accountability and Assessment
  13. Part IV: The Promise and Joy of Partnerships
  14. Part V: Challenge to all Indigenous Scholarpractitioners
  15. About the Editor and Contributing Authors
  16. Name Index
  17. Subject Index