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Title
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Native American Studies: Educational opportunities for Native American People
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Date
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1973-74
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extracted text
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NATIVE AMERICAN STUDIES 1973-74
Educational opportunity for Native American People
exchang e
work
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l.
Traditional People
2.
Transitional People
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others
3.
Youth
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Native American student
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Learning Continuum
Native American faculty
I 1-20
oral tradition
Perform
/ 20-40
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cultural -----------~+ (s0
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aculturated
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1)
Sienifjs- ~mt D:iJf~ence - that to which I'm denied access by different life
experienc es , lin guistic systems '"hich constrict my perception by "automatically"
limiting my categories.
Problems: 1)
2)
3)
How to gain access to such differences?
How to most effectively communicate my differences to those
"outside" my perceptual, thinking and experiential world?
How to gain /12 from those "outside?"
Beginning Solutions:
1)
2)
3)
4)
5)
Tools
A vigilance, in a sense, of myself vis a vis my own personal history,
perceptual, experiential world, i.e., learning how, where and '"hen
the blocks occur.
Exposing these to others -- may lead to some alteration.
Expectin!j from others openness, understanding and willingness
to respond and stay in contact over/through differences.
Understanding may mean acceptance, doesn't and shouldn't ,imply
merging or "becoming" the other.
Willingness to give others the time, attention and openness
which may lead to understanding.
2)
Vaiue - that which transcends personal existence, those ultimate threads which
all people may share, our humanity, that '"hich binds us to one another. \,That
is essential to feeling good about one's self and others. To die feeling at
peace with one's self, the most important business finished. To die with a
smile. I think this may be possible but ever so difficult. To spend life learning how to do it.
3)
Cultur_~
- those threads which bind us to each other, how we structure our relationships, partnerships, children, family ties. Those unique and diverse
ways people relate to one another, to the land, to those past and future generations.
4)
Attitude>. - style of thinking, expectations for one's self and others, those
things I b1~in g to a situation which define it before I experience it -- nay
help or hinder.
***
How long have I been aware of significant differences? Hmm -- oh for about two
years I've thou ght about them very strongly and t"ro years before that I felt them.
Maxine and I tau ght in the same program that year -- she a constant confronting
energy -- a wall -- unfathomable, unmovable yet yielding and tangible at certain
moments -- moments that ''ere a pattern -- logical I knew, yet a logic that was vastly
alien to mine yet ironically, a pattern of actions I've come to see were even then
the core of myself.
Significant differences? Mary, even two years ago, I knew you were a median
woman. I knew, and am now content, to see that faith verified. I didn't know you,
yet something said that the depth of your soul and the quality of your mind were
stores and spaces had potentials that were unimaginable.
***
I have come to believe that the essence of human behavior and dignity is
universal, although masked by the infinite variety of actualizations. In each
culture and in e.:1ch life and for all time the commonalities are the keys to our
communication and people. Yet it is that overlay that penetrates to our core
that vlill forever limit the empathetic nature of the relationship bett..reen any tHo
people -- no m<:1tt e r how similnr. I can accept that there is much that exists in
each of us that n~kcs us never able to comprehend the world view of another. Yet
reason, time, f nith , sincerity and effort will allow us to grow from each other.
The way s in which Maxine has changed my thinking, emotional responding and very
substan ce hav e be en dynamic yet I couldn't clearly describe them. That nonrational
faith in Mary I held may now actuallize that same potential.
Si gni~"_j.cm_l_~_J) :Lf:_fe~nc~_ - realization that in our society there are differences
amongst all ; in our life style, our beliefs, our values (morals), attitudes,
culture. He a.re not the snme (but can work together if there is a desire).
Value - \vhat governs my life, how I conduct my life, t..rhat I have learned, how I
perceive the ~.,rorld aro und tne , the (worth) quality of a thing.
Culture - my heritage and that of others.
thou ght s , emotion, taste and manner.
That t..rhich we li.v e.
Refinement of my
Attitude - hm·; I feel tovmrds and about a person or a situation. My outlook of
life in general, the acting and thinking of my disposition of my opinion.
***
SigniUc an~ DU_f_~_re nc_c:_
-Import ance. o f oral tra dition
-Ethical /R eligious relationship with the land
-Relaxed sen s e of time -- more time for others
-Sense of value of extende d family
Value - at d e.::~th hed to me
-Lovin g rcl ntionship with wife and children
-Knm.,r lcd p,e tb a t I have approached my life and tvork in a craftsmanlike manner
-Good fri end s
-Hope that I have improved, or at least not degraded land for which I am
responsible
Culture - Hay s people live together
-Necessit y of providing sufficient time to reach an understanding
-Creatin g an atmosphere which will allow and encourage the expression of emotions
and feclin p,s
-Naintenance and fulfillment of commitments
-Willingness to help
-Ability to recognize when help is needed
-Ability to listen
Attitudes
-Strong ecological commitment
-Place value on one's openness to to new ideas
-Nee d for honesty
-As a teacher I learn more about myself and my subject matter through teaching
-At TESC I am very concerned about trend in student composition towards more
stuclcnts from upper class homes nud private schools
***
\ve are all livin r- beings an d "non" living things interact.
carriers of the thr cn d of life.
\·!e
humans are t enpo rary
In this \ve have no choice --- for, I think,
\W
are
not born at our mvn refjuest -- a frog, rock and tree also carry this thread.
All is process and everything is of equal importance.
This process is a celebra tion
of diversity and mutual aid.
Aid mean s sharing.
This process only manifests itself in action.
Some of my personal demons are perhaps an arrogance.
A culturally acquir ed superiority
(with abstract conditions).
I need and give respect.
I feel · good when someone help s me unexpectedly.
I would like to give freely and anonymouslY_.
Thjs is the value I
think Mary means.
These are yet only words
thoughts
hopefully actions sometime.
***
Significant Diff erence - No two people in any partr1crship or marriage can come to
be so alike tlw t their pe rsons merge and become the same. net ween people anci between groups of people there arc areas of shared understanding a~d areas of very
individual or very different understandihg like this:
CD
In any relationship it is comforting to me
and satisfying to explore those areas of
shared understanding, perhaps give me an
initial basis to talk around. llowcver, as I have become older and, perhaps, a little
clearer about my own feelin gs nnd values, I find that th e greatest interest and satisfaction is in working on the development of ways to come to see through the eyes
of another per son -- how the vmrld looks nnd how and in \vhat '-''UYS this. is different
from \vha t I see. As a white pe rson, Hhat this means in terms of pm,'er and, being
white, Hhat I could do -- what my potential is -- to oppr ess as a result of these
different understandings. It is impossible for me to talk about significant
·
differenc e :; Hithout: con s iderin g \.Jhat the consequences are in terms of the possibility
f o r opJHc:;r3 ion. Th :i :-; mu s t be there for me because I \-las born \vhite in a \ole/they
soci e ty. Be c nuse , pe rhaps, I am afraid of what I will see on my death bed -- \\'hat
I sense about the re.:1l "v:1luc" of being human -- I have concentrated and make myself
contini H! t o con ce nt:rnte on · significi:lnt differences bet\veen my perceptions and actions
and tho s e of oth e rs. I can't .not be white, but must find some way to make partnerships. Dealin~:; \·l ith signj ficnnt differences is the basis for partnerships.
m,
Culture - shared experience; shared learning that shapes how you see, and what you
see, and wh a t you do with wh a t you see. Again, some experiences are shared by
individuals and groups
but hm.,r these experiences are seen and what we
do \vith them still are
:_
likely to be very different -- more different
among individuals from
different heritages than \-7ithin a heritage group
because a heritage ~; roup shares more experiences in common.
Values - Aimin g to make very clear \-lhat my values are is what my life activities are
for.
I s ee as a major task for white people, an urgent task, to examine and search
for what we v a lue and Hhy. The reason that \vhite people fear and are embarrassed to
deal with "minority peo ple", particularly Native Americans, is that white people feel
naked because He ar e v.:1lueless or because our values are frightening and humiliating
in their examination. The reason that white people are so frightened and pitiful
is that their activities rarely arc guided by values but are a part of a search for
values. '1\'e envy "minorities" because we can see activities \-7hich are undertaken
because of v a lue s not in search of them. I am afraid to dj_e young .
.At_!:.i.~.l_l_~!:. - These ideas that people carry in their minds about every subject are, I
think. learn e d. The reason that they are important is that they direct behavior
and, tiw reforcJ , cu n ld.]J. Tiley can kill uneself and other people. I am net s :.: re ·
that you can ch a n ge nttitudes that are dangerous, but I think you can condition
people to put up a red flag and pause before acting-- the acting, not . the attitude,
is the dang er.
***
LEM STEPHERSON
Mon .
Forensic Psychology
Real Estate
Nerchant Seaman
Counseling
Clinical Psychology
Fri.
Th.
Hed.
Tuc.
'
r
NARIL YN FRASCA
!
Art
Painting
Creative hlriting
'..,
NAXINE MH1MS
LARRY EICKSTAEDT
EARLE MC NEIL
BETSY DIFFENDAL
Biology
Narine
Ecology
Farmer
..
.;
,.
Nature of Deviants
Electrician
Carpenter
Autobiography
Sociology
~
'.
Proposal H"riting
Researching
Setting Up Day Care Centers
Anthropology
KATHLEEN O'SHAUNESSY
lU\INER HASENSTAB
I
Applied Practical Science
Education
Elementary Science
Diet
Public Schools
Outdoor Recreation
Psucho-History
Clinical Psychology
Early Childhood
Narine Biology
Early Childhood
' Envi ronmen ta l De s ~gn
Clams , Oysters , C ~
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1973-86_NAS_8D38_01_01