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1973-86_NAS_8D38_02_02
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INDIAN CURRICULUM WORKSHOP
May 19, 1973
8:30 a.m.
Sign in and drink some coffee
9:00 a.m.
Let's talk about the example program plan:
A short presentation
The Discussion
I
Coffee session
Evaluate the program thus far
Change it via evaluation
12:00 p.m.
1:30 p.m.2: 30 p.m.
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Lunch time (cafeteria)
Demonst~ation
(this is haw the program will work)
A presentation by a faculty member, resource
person and · student.
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· Coffee
2:45 p.m.
Panel discussion
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discuss the previous presentation
Panel members - TESC Administrator, faculty
resource people, student
~allowing panel discussion will be the final
evaluation and fin~ tuning of our new program.
Entertainment to be planneq and announced by
Evergreen's Native American Student Association (NASA)
Displays in the library all week
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VICiNI
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M ~P
A NATIVE A!1EIUCAN ·HM!l :::ESTO
'l'l; !'l.!t tile environmvnt: fur tiwur,ht let me intruducL' the conten't of llli s slatu.· cnt hy
•.:,:rJs frem :1 Native Amcd.to.n .Author:, Vine Dclori::, Jr. front ;.nothcr su c·IJ . stau~mcr..t Lvt' •
tl ..~ bel"•\: Lit.LeJ C:us~c:- t)icd For Your Sins -v1hich state::;: " lmliat!S <Jre J.ik~C: the
-·- -- - --- · - ·- - ·----.
~.·c::, ::her,
r:vcr:y,,nc kno\,·s <' 11 .about ti12 weather,- but. .wnc can cha11gc i i:. .
• • • •
. . • • Indin:n tribes r.~ ..!ing the crc~>l of t ·c i!Jal and n:J.tifJtH1listlc \v:JV•!.S \; lll be abll:
to ilc co:- tpU sh c. great lii,-t '.IY thinf;8 pr.~viously thought iTtpossihJ e by lnJJ ;•n and non-ln(l (:
.=like. Tncre is t~'.' tc ry ~ndication tb~: t :1s Indians L!rticulrt .lt:! values the y wis!t to
trat!SmJt to· th2 r•:!3l CII SOd.:.!ty, tltey w·ill be altle to C>~ert a dcfi:-tit c in[lucnr:.-~ on
so~ial
develop~ents.
A:: P.ref,en.: ti~<.?· v:lsiblc pov.::rty of Indian tribe~; veils the great pott:11!. i.Jl pf l~H~
Indian p2 t•?le ::"ro·'l lli,ldcna society.
But i.n many "'';1 y s t.lte Vt'.il is Liftiqg ;.Inti CJ
br:ltiht~r r;.~tt:re i:..; being seen.
Niglat is r.iving way ro day. The 1nd.ian "•ill
STA:m."
T..: th:i;. end
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wrote this paper.
Indian faculty · on staff need to know and/or design recruiting program;; fG :c staoents
and other· Cacul'ty and establish · a solid and sustained Indian program.
Indian studcnt:s should be dir-ected to Indian facu] ty first.
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Loc2.l Indian peorle should be consulted a~d communications should be established
bet\.Je.en thc. i:1stitution (The Evergreen, St.a te Colleg0.) .and the corr.mun.itj_es to ·further
insur2 .:1cadenic relevance and community involvement.
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Required is & career ladder for Native ~nerican people throughout the inFtitution
to. circumVE'!lt the ac:ion taken in the situation of the .t\..ro Indian p~ople nominated.
for dean at The Evergreen State College.
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Indian studies course work should become an ihtegral part of the colle;;e curricul,_.m
de~endant on ~oft monies ala~. ~-~'
Also should be designed by and developt:!d
oy InJ1.an taculty.
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Anythi!!z reflectivi ' ~f the Indian culture and ·Or traditions n:ust be taught by Indian
' faculty.
There should
Evergreen State
Washington .
. fM
staff members in a coll~ge the size of Tht:
groups and bands of Indians in the state of
"/!rr3& i 22a~J~ituution
tiH.~ir
all Indian st&ff :nust be able to
wherein
trib<!l
~ckground and academic competencies can vo~d the vacumn of white surroundings.
When there are staff or faculty vacancy left as in case of Peggy Dycus the position
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must be filled by a11other Indian. b J 1£ I j
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Accept i.n these thoughts the feelings and committment of the following people:
~bry .
F. Nelson
Cruz Esquivel
Durrell Phare
Ha~y
Ellen Hillnire
Native American Studies (MUSIC--DANCE--TALK--ART) is a dynamic, comprehensive
learning system (a community of learners) keyed to the integration of human
values (example: how peopie relate themselves to THE LAND, THE OTHER, THE WORK,
THE EXCHANGE) and human capacities (examples: listening, performing, symbolizing)
to cope with · change born (designed of) of the helping relationship (the triadinstructional relationship between and among learners, youth, transitional pedple,
traditional people) and nurtured (developed) by interpretive and applicative use
of activities in interaction which posse.sses an openness commi tted to love, life,
and learning in ·which the learner transcends what he knows and moves toward new
peq;pectives · of humanity.
(The human state of qu a l;i.t y )
!)
.
Native American Studies, by necessity, will be a constantly moving pattern of
people in proposition woven into the framework o f t-he --~ i-;;ngi~g---enviromn.ent es tablished on ideas (order, justice, peace, freedom) and maintainecf- i ri'-n;-;di t;t-i on and/
or modification by means applied to ends r e presentative of man in process. Ultimately Native American Studies will become a way to locate variables, ~d e ntification of significant differences between people, . relevant philosophy and idea~ to
·provid·e-a--posTfTve-~~;s·s .:·~-~T t·~~ai--~~~h~ ~-g~ - ~ i thin the educatio nai--p rot.es soT -p~b}ic.
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OBJ~CTIVES
Hospitality: Given the personal knowledge from life experience that pei~ple
need hospitality , the learners will identify elements of hospitality and provide
for . others tha·t hospitality requisite to interpersonal relationships where each
feel free to contribute 1or the benefit of all.
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Give and Take: Given the personal knowledge from life experience. that people
need both to shop fbr values (affirmation of humanity) and a place to sound identity
(validation of individualism) the l~arners will identify activities and design class
environment for each learner to be:
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....
(1)
(2)
(3)
pait of activity background (silence)
part of communication (sender or receiver)
be the focus in group exchange (present id e a) experience
Symbolization: Given personal knowledge of traditions and customs the learners
will identify fr .om time to time, in the helping relationship, the properties of
human values (theorizing) developed through group consensus, theory continuity,
validity of constructs requisite to cross-cultural exchange.
Transfer of Learning: Given the personal involvement in the learning experiences
of hospitality, give and take, symbolization the student will identify educational
alternative and design technical skills required for a self actualization found in
a. productive way of life. ·
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Native American Studies
A
Discipline
The number of Native American Students dropping out of school is so high it
looks like more students drqp out than enter. · The dimension of the failure of education relative to Native American Students is so great and so serious it is
amazing that so little effort toward correction of this situation wa$ attempted
and no rebellion' against education was begun before 1973. While it cannot justify
the rreglect such failure indicates one might understand the plight of Native American
People in the consideration of our four difficult experiences the Native American
People carne through historically. The first experience can b~ called~h~l9J:io~..,..
when the Native -American People were killed to rid the land of a blight; the second
experience was "'fh~ _.:_q_r~_?~- - ~apti ~!!] " when the Nisqually, Chehalis, Squaxon lsland,
Nuckleshoot, Puyallup, Skokomish, Tulalip, Clallam, I..ummi, Quinault, Nooksack, Makah,
Snohomish, Suquamish, Duwamish, Quileute, Sw'inomish, Cowlitz, Skaget, Suiattle,
Sami.s h, Hoh, Snoqualmie, Stillaguamish, Yakima, Colville, Spokane, and Kalispel were
all called Indian to be known as the American Indian. The third dornestication _when
all educable Native American People were -placed in schools to ta~them- fo·:r · -~~~trol
requisite for reservation life. The fourth conquest by consent without consensus a
means of cetti::!_:e Je:rson 3~ai~t~r:_ot~-~r byasy-sEem of reward and punish~ent for
which the Native
e :Ctirt 'People had no unaerstanding. Out of these experiences
confusion grew into fear and out of which came a most compiete relinquishment of
parental responsibility for education. This would hav·e continued if after accepting
the responsibility for the -Native American Child the white edu-c ator would have succeeded
or even after failing couldhave kept the child away from his people. Educational
failure pushed its way into all groups and bands of Native American People leaving in
its wake a cultural blight that finally -drove the NativeAmerican People again to search
for, struggle with, and finally design a solution to the educational failure of the
Native American Student in the tradition and · custom~ of their Olin people. · The Native
American People have found that there i~ wisdom in the old ways.
The Native American Children, involuntary victims of white educators now became
involuntary victims of retained and resurrect ways of restraining and restrictions
with which Native American People hoped to regain (the recognition and respect from
their children) their lost humanity in the eyes of their young. Both white and Native
American Peoples effort fell short -of their mark, "Providing an education that will
benefit the Native American Child and with which the Native American Child could
contribute to the American Society."
In wha,t seemed -to white educators a hopeless situation and to Native American
People an eternalblight there continued to be exceptions to the rule--Native American
People who by one means or another succeeded in obtaining an education. For more
years thari I want to admit, Native American People who did succeed drifted like the
SALHON . far out to sea almost . beyond r.hc point of return, however, even in the farthest
venture something carried the people back for what was not clear to what seemed
perfectly clear and in order. 1. THE LAND, THE OTHER, THE WORK and THE EXCHANGE
valves indigenious to the spiritual understanding that allow, among the Native American
People, diversity while at the same time hold them together for survival. The , Native
American Child's situation has been a major racial issue because the relationship
between the school and community needs desperately to be examined relative to Native .l
American Communities and re-examined because it is a major problem of our time. Because
it seems impossible to hope for attent-ion to the relationship between the school and
community, the main focus of this paper and the .e fforts of the Evergreen State College
faculty of Native American Origin is to develop a new educational discipline.
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Native Ame}ican Studies has four major trust. areas:
1. Music, 2. Dance, 3. Talk, an
.:. . Ar_0Y.·hidJ ar~. actually l~:nning systems residual of a c~...-ritplcxsoc:ial order charac-teris.tic oi the :.l:.Itive APtericnn culturu: wit:h a highly c.iev~lopeJ an..
lu a~ m•Jch as the
K~ti~~ Americ~n People wrre of the oral tradition ~nd tran ~ mittvd clJcir values ~nd b··li~.
through inter-pcrsc1nal rcJJtior-.shi.ps th2 content cf cou!·ses arc· t ~__ ..£<::~ _s ..mal lif1~ e~
pt!ri~ncc..' of the pee~ple -,;ho arC' the sing-ers, drurr.mc:=:-i::--J arlc,~rs, sp-e akers, a~1d . ::Htists' .
-------·-------------·- .
111e back up matErial including e~am~les of course des~riptions; sev~ral s~t~ cf
·~ que:;,tions r~garding N<::ti"c Arr.erican peo-ple · from students frcm Junior lligh, Senior lligh
Schoo], College, ~nd Te<!chc~s in both clcmcn tary and sccond:Jry educo t ion; a ~enero 1
\ . bi h.l i ogr <1phy c11 t:i tled,.;.L.EU,m_ ~~-~~-~ -YOU ~~~~Q_l3_E TIHI::-:: • I 11 cone l us i.on· /1::; sumi ng the
v SliC'ccssful dcv0l.Jp:ncr.t cf these courfies or any one of thl! course) it dppcnrs as thotJ~; ~J
.
it c..-,u],1 sl'lVf' 2 very jmportant recurrent educational prob.l".;m in .;roc;s cultllral eJuc :t ~iDJ.
- ~al c;..cl; ;Jnge. Thj s seem:> i.ln excel] Pnt w.:1y · t~ up-date rna terial rel;.~t:ive t.o !l:u tiNe Aruer l CH:
- . PeopJ e \";10 ar"' moving on so fa:_, the texts go out of date a] most as suon as they <:!rc
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eac 11 pe~n w1'11 b e worr.Ing
Ins own curre!1t
I n our mf·t 1tl~ d trJ.l
of ir..t.:rcst. Thr:: fashio-ns .:md insjght of Native American PcopJc i";volvc the cours·.::
topics, content- [l!ld empl!.:;sis that will remain flexible and chang·~ tu L~::.:p up \:lith tiH..:
ti:JtCS.
Becaus.:: :-.lon-Na ti ve American Students will ~Jj,_t,.J<Jys be e~po.sed--t(;"t~-l)um;;- · ;·~-~/. -·-:-uurce profile, 1~ ..1tivc ,\J:tcrican Peoples .,.;·orking with current concepts and niodcrn tech~ niqucs , rnieunderstanding and misinterpretation will be minimized.· Once the fermat f0r
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use of people in learning experience is established). there shouJ J be no net!d - to consi<.k.r·
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large or fundarnen~al changes in .the course.
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seattle·
Chief of Dwamisll
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TilE EAH.Tif ANLJ tiYSELF ARE OF ONE
i1<• nbt Jnisundt:rs.tand ml!, hut und(;'rstand . mt> fully witi1 reference to my affe c tion f~r the LAlW.
~ · .!aim a rigilt t!l li vt: on. my );111d and accord you the privilege to ·1 i ve on yours.
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ARTS
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L
U L T I. M A T E
NATIVE
AMERICAN
STUDY
"Based on the human right that each individual has
need for an EDUCATION that will benefit him if all
are. to be . served through EDUCATION."
ucation to serve all requires the identification, recognition, respect
and understanding that ther~ are SIGNIFICANT DIFFERENCES BETWEEN PEOPLE
ways they relate THE SELF to:
AREA
HUSIC
L
THE LAND
3. · THE WORK
2.
THE OTllER 7
4.
TEAM MAKE-UP
<Singers
Faculty
Dancers
Drummers
EXCHANGE
FIELD WORK
*NA Faculty
*NA Faculty
*NA People
White
Living Test
Workshop
Example
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TALK
7
Resume
.
DANCE
THE EXCHANGE
Topic
Faculty
. ~D::mcers
Tradition
Faculty~Transition
Youth
Talent
Reservation
Institution
-
Workshop
*NA Faculty
*NA People
*NA Faculty
Living Text.
Resume
Example
ART
Faculty
<Art
· Artist
Tape
Topic
Talent
* ·Native American
*NA People
(
(:;::it;;u
Research
Activity
3 hours
Lecture (1 hour)
I
Seminar
10
2 hours
Lecture (1 hour)
11
11
Lecture (1 hour)
11
2 hours
12
Monitored
Research
Activity
3 hours
Seminar
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10
10
12
Lecture (1 hour)
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Tutorial
Tutorial
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1
Tutorial
2
FRIDAY
TUESDAY
Tutorial
Seminar
2 hours
.L ecture (1 hour)
Lecture (1 hour)
Lecture (1 hour)
10
Lecture (1
Honitored
Research
Activity
L~cture
11
Tutorial
(2 hours).
Monitored
Research
) .hours
Seminar
J
1
l
2 hours
Activity
Tutorial
(2 hours)
3 hours
(1 hour)
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C~ERICAN
Time:
---·~-~
MUSIC -
g., units
upper division
~-
20 hours a week .for three quarters divided into learning modules including:
1.
Classroom instruction (seminar)
2.
Field research and library research
3:
Workshop; class evaluation
4.
Tutorial individual evaluation
Enrollment:
Native American People and/or advanced music students.
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c
Class size
not less than 15 and limited to a maximum of 20 students.
Emphasis in the course, Native American Music, will be learning,. designed from human
experiences requisite to music listening, observing, and. performing developed in ·
human interaction between student and Native American music arid musicians (singers
and drummers).
Special attention will be give·n in this course, Native American
Music, to the instructive rhythm reflective of the Native American Peoples touch
with their living environment; _the intuitive melody 'of Native American Music ,responsive to the attuned adap'tability of Native American People to the constant
mov.ing pattern of life; and the instructed echoes of sounds symbolic in frequency
of renewal arranged in repeated tones synchronized to human feelings.
Material · .for the course, ·Native American Music, will include lectures on Native
American People; records and tape recordings of Native American Music and individual performances of Native American singers and drummers •
....
Instruction Teams . _;_ Native American instructors and resource peopl~
A.
Mary F. Nelson
A. Joe Washington, Lummi
B.
Darrell Phare
B. Henry Sr. John
c.
Cruz Esquivel
D. Mary Ellen. Hillaire
R;:ttional:
c.
Sam Cagey, Lummi
D. Hargaret Green, Samish
In this year 1973 a rational for the first program in Native American
Music in a State Institution of Higher Education can easily get lost in the receding echoes of a democracy smoltering in the restrained hostility of chronic
cultural clash between the Native American
.c.-------·-·- ---- -·--·--- -·---·-··-
~~~ple
and the American Society (doc-
umented from Century of Dishonor, to the current TRAIL OF BROKEN TREATIES) and now
blown into flame by the hope of SELF DETERMINATION AND SELF DIRECTION in recent
national trends such as The Civil Rights Movement.
p7l-Hld t-t1f(
.
Therefore at this time there is
· ·
no presideni and subsequently no 'procedure for a course of the nature qf Native
American Music in the Institution of Higher Education.
-lThe reason this initial step is being taken he~e is that the Native American
\_)
People who have a · long history of educational difficulty and frequent failure
in the American. Educational Systems are beginning to identify major problems as
mis-education (an attempt through . education -of cultural mutation) and are now
contriving to correct this with the introduction of materials more complimentary
_ ______
to Native Amer·ican children's own learning pa·t terns, . and the placement and train·---- .
ing of Native American People for responsible educational reference in support of
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Native American People.
This has its roots in
expres~ions
of concern translated
from speeches made by Native America.n People in such books as,
.!:.
I TOUCH THE EARTH,
HAVE SPOKEN and INDIAN ORATORY and seen in biographical material compiled in
such books as: . THE INDIAN TODA'(, and CONTEHPORARY INDIAN LEADERS.
There has for
many years been a relentless .search by Native American People for something familiar
upon which to establish and nourish a functional self identity.
Many Native Am-
erican People kept to themselves and for themselves symbols of their cultural
heritage such as THE MUSIC, THE COSTUME, and THE DANCE which they performed ' for each
other in gatherings which were designed .to accommodate the Native American peoples
need to affirm with each other their humanity.
Fo~
many years, due to restrictive
legislation, these meetings were in secret until some time in early 1900 as the
result of a speech made by Chief Seattle, Duamish the Congress rescinded the restrictive legislation and the Native American People once again· freely used music
in the relationship expression to THE LAND 1 THE OTHERS, THE WORK and THE EXCHANGE,
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the value characteristics of the Native American Peoples life style.
There . seems to b.e enough evidence of educational difficulty and frequent failure
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among Native American ~iudents in the Public School district to at least request
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education experimentation by Native American Educators with Native Amer.ican Students.
·I
This is why there is reason to at least attempt preference enrollment of Native
American People.
Objectives: . The general objectives of the course Native American Music are:
·1.
Given in case of Native American Students previous experiences in music,
~nd in advanced music students .at least an initial outreach attitude the
student will develop conceptual framework for Native American Music.
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2. Given activities (listening, observing, performing) stimulated through
records and tape recordings of Native American Music the .student will recognize:
1. Coastal Salish and 2. Interior Salish music out of a variety of
musical exam~les.
3. Given the personal performance of several Native American singers and
drummers the student will analyze and perform simple rhythm patterns and
melody sounds.
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Given the three major course concentration and students knowledge of
ative American Music · or other music the student will research libra~y
ateri~l relative to class experience.
Results - for the Native American People the results of experiement could . likely
be no significant difference, to student with advanced music background . this should
open another avenue for musical expression and experimentation.
There should b.e some in the class who, having musical backgrounds, could be encouraged to do comparative studies between different primitive forms of music and
or comparison's. between forms of music. ·
One in this tlass, with any luck, will be able to identify at least one significant
difference between Native American People and (OTHERS) and use experience as an enrichment to his living.
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~~~p-a record of their learning in Native American Music and identify similarities
efferences.
Methodology
1.
Lectures by instructor
students .
Native American Resource People
Workshop - Student to student - report in. writing
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Instructor to student
recorded
Student to Native American singer; drummer - recorded
3.
. ..
P-e rformances:
Selected Native American singers and drummers will perform
and discuss when appropriate their experience in Native American Music •
This will require. approximately five days per performance:
2 days preparation
1 day performance
2 days evaluation
Evaluation:
The first will be paper on the nature of knowledge and experience the
student brings to the course Native American Music.
Reaction Sheet -
deve~ope~
by Native American Educator and Native American People.
Daily response note - written in class - handed in in class
~
- Description, Comparative or Critical analysis of Native American Music.
NATIVE A!'I.EP..1 CA.'-.1 DANCE
A SPlKJ TUAL · AwARt:tH: SS IN PERFOJUED ,\1\T
Titl e : The Native American Dance 9 units
Ti.mc: 20 hours-to incJud e 1; l f'r: Lures by ibth·c l\m~t' jc<ln stuJents, instructors,
and.resou;:ce · p~ople. (sc!1linar), 2; audio-vi s ual ~;up portivc mat.cri:~l, slidcE,
films, rt.J(:Ords, and t apt' r e cordit: g s. 3; f.iejd rc se~• rch <Jnd library r <:• search
(independent). 4; \..'Ork s iwps (analysis and evaluatj ons) class scs~~ions fur
individual or g roup presentation .::., reports, e tc. ) ; tutorial con ft~n!nU!S.
En~·ollr.tcnt: ~UID-lS-.--.Jlb'!.~ .~:~'-;:~30 ..!~~e:. !~T:_~-i-~!-~~r~·; pJ~~! an~-~r~ he~_:·j~)1
advanced \..",1rk in areaG of art, a:1thropol cgy, psycLnT0-g_y, .soc:i.ology, · religio.1,
and hu n~.:; n scie.nct:s. T'1i~> cour~ c: E;E:t up on· ct~os s·- cultural ·c;.:c:hange.
Emph.:>.sis in this cou!"se N:ttive Amer i.c:rn Danc e will he on Native Araerican Philosophy
in oral tradition in whiclt listening and observa~ion is . requisite and speci.al
aticntion in providing opportunity through participation for £ecling responses
in prepared ·post meeting reaction she~ts and evalu.:1ticn statements.
1-laterial. for the cou;.·s~ Native American Dance will include formal lecture · series
on the Native American Dance forms developed fro~ per~on3l experiences ·and
supported by audio-vifual mat~rials complimentaiy to and supportive of th~
Native Americ<.a Dane;e..
Instructors' tean :;iakeup-Evergrcen State CcJ lege ins::ructor plus one :-: ativt>
A.rnerican s~ud.:!tl~, :~a tive Al!!eri·:.an resource person-as singer, drummer., dancer,
an.d/or such audio-visual resources that will add to understanding of Native
Aillerican bance as an <1rt form.
. ,.,
A·. Mary F. Nelson
Colville
B. Parrell Plure
Lummi:
c . Cruz Esquivel
Colvil.le.
D. Mary Ellen liillaire Lummi
A. Henry SiJolm Kalispd
B. Harriet · Shelton Dover Tulolip
C. Joe i.Jas hing ton Lumni
D. Margaret Green Sami~h
Ra.tional: Native ATT'.e~ican Dance like a1.1 other forms of Native American
tradtions and custO!!!S has festered in the gr.eat American sore-the late melting
pot Dream so lorig overlived it has .crippled the accumulativ~ n:inds of American
society that is ~ow involuntar y :ancing as each of the peculiar e~hnic groups
singularily and collectively drain · out from the great American society ·to\:ard
.the unrealized drea;:t of · self determination, and self dL.·ect ion which is the
promise of democracy. It is therefore not a suprise that at this ti~e as the
specific meaning qf the civil rights movement has encouraged · the diverse
peoples in the citiz::!nery of A:aerican society to makf known t :wir individua~
needs and provide within these needs a particular part for tb:mselves as
citizens with full partnership rights within the democratic process now going
beyond the surv~val level tow~rd a fun~ticnal representation in the identification of national p;:iorities, and a part in the d_c sign anJ· development
of solutions reflective of a plural society and representative of a democratic
partnership. .This change which is peculiar in that in a society designed
from democratic philosophy at this late date and of the ins~stance of each
minority the request for representation in Am~rican society is so reluctantly
. provided for ~ :::to:::-ical:y first all \vhit.::,. then r,:~ite supe::.ior~~ . ethnic
resource people~ then vh1te ~xpe~ts; now wh1te desLgners, non-wn1te puppets.
(Tokenir.m!) in \ the arec.:; o{ physical pres.;:nce, emotional security re:lected
\"-~-··-:--<~ill/If/If
·
". .
.
.
,, •r=---
in land base, social opportunity such as scl1ooling, psychological awareness
0f etimic identity, and spir Jtual ullder!;;tanding tl1at. .1s a man in his 0\m
ethnically different \vciy can contribute to the Amcric<m society and will have
at long las't ·the dream of partnership ir. .::t function< .l democ.racy.
1; gi·,~n in case of Native American pec)rle thd.r prcvio•1s
in i~ative American Dance. anrl. for · othen; at.lvGnccd work in tl1e pe r··
· !'on;~ing arts. students vlill develop . cot~C<!ptu .:t l (v.~lu r ~~tru(:ture and phi 1o~; o phy)
frm•Jewc:·k for Native ;\:ne:cic-'ln Dance.
2; given acti.vities ~listening, observing, perforr.li.ug) simulated 'i.n stipiuU.
bon~ardrnent throu~h records, tape rccording ~ i films, ett. of the Native
Am~rican Dan::e the student will rcc:ugnize 1; constal Sa] ish, and 2; intf~rior
Plateau Salisb modes of dance and describe dancPrs through characteristicf:
nf p~rform ..mce and costume.
·
Objectives:
c~perienc.~s
3; gi'VC'l1 t.hc pl~r~onnJ rerform:Jn<.:t:· s of SCVl'l:'i.ll N ;l[' i.~c American clancc.rs the
· ~t· udL•nt \..rill ~maJyzt:. and confirin several Native: /, ;u~.:ric:"<'ln':< Danc-.:~ s relative to
ti1c p,cographic location, tribal affiliation, and
coastal or interior peoples.
cultu1~ al
heritage of tire
4; given opportunity for field and library research the student will b.:: able
to c3ke comparison studies and/or descriptive coverage~ of the Native .~eric~n
Dance.
.
•
Results:
the primary result of the course -Native Americz;nD.:.nce-will
be a cultural exchange ~t~<L.a!.ll~~g - ~ative -~erican pe.o pl.cs <.lnd others
in cross-cultural exchange between Native ~~ ericans ancl OTHERS. 7
There should be sc·me in class who will form lasting team association fo-::
continued cross cultural exchanges beyond the performing arts LO\vard
problem solving partnerships characteristic of Democracy.
·
....
He~hodology:
1:
lectures
2: uorkshops
3: performance series;
.
(
----
Evaluation: 1: student daily .:jo~
~
2: reaction sheets and evaluation papers' ,
3: research papers
'
)
------- --
NAS lst year work
9 credits
Daily 2 to 4 hours.
open entry, open exit based on group contracts for 50.
Enrollment unlimited,
Experimental in
nature with specific and priority preference given to Native American Students.
Emphasis on interpersonal relationships with special emphasis on skills of
listening, observation, demonstration of TALK as a means of communication with
Native American People.
All material of personal experience which re·quires the
most fluid means ·Of communicat.ion, oral.
Instructor:
An Evergreen State College Faculty coupled with whatever
~esources
Native American people are · required to fac·ilitate the TALK nation.
TALK has not had a very positive position in formal education, in government
nor in individuality citizenship in THE UNITED STATES OF AMERICA, however, in
the nations of Native American People :i,t has been the security for democracy
and a means of survival since the cultural clash between The Native Am"e rican
People and what has come to be known as The American Society.
While this idea,
concept or way of life will be more meaningful to Native Am.e rican People, I
feel that any understanding of Democracy will have it that all Native Americans
and others will benefit as each learns to TALK.
One does not need, again, to plead the cause sf the Native American People
either through the lean aboriginal comprehension nor fat problematic apprehensions made by OTHERS; it seems to me all that need be said is, at this time
and throughout the challenge of the future destiny, the Native American People
can no longer be content to be spoken for.
identifying,
~xploring
They must now TALK for themselves,
and discovering those ways that most suit their values
(Ho.w Native American People relate themselves to THE LAND; THE OTHERS; THE
WORK; and THE EXCHANGE) and responsiveness to their understanding of The
Democratic Process
As an educator it seems the process required is not one of providing an educational change agent as much as it is a means of recognition and respect of
ways that are different cfemocratically in terms of equivalent value.
It is hoped that such a cause could/would lead to inquiry into the priorities
of our society, analysis of the social situation between people, and finally
design a future in which each can establish expectations for himself as a
requisite and important contributor in the Democratic way.
A problem solving process of a democratic society
TALK:
Defined
Talk is first a spiritual means for human expression of affirmation of
recognized and respected values demonstrated in interpersonal relationships
through the skills of listening, performance, communication and symbol.
~
/
is the
cultur~lly
oriented problem solving mechanism requisite of a
democratic society and is accomodating only tprough consensus in which all
~cipate
-
as equivalents and each contribu'ted in cpnscious reaction toward
welfare of all.
.
.
Talk is an integrated communication skill listening, observation, demonstration
allows a single strain of thought to emerge into cultural tradition and custom.
Talk is the presence in sound of individual intention in thought.
Talk, as. someone said, the hand is the first physical expression of communi- ·
cation so sounds of talk are the manifestation of communication in understanding.
'··
Thi·s concept - (TALK) would require at least a year of basic individual skills
and a lifetime of practice in which one grows toward the maturity of:
his private life opening through Talk.
"living
OBJECTIVES
1.
Given the assumption that all adults of college age have several years of
· reading, English, language, etc., the course on Talk will provide an exploration
and examination of the Talk · process (organized activities of communication such
as a listening, observation, demonstration) in individual student and contract
group.
2.
.Given exploration and examination · procedure of ·the TALK process the students
will TALK:
To the SELF on tape or on paper; to Things such as conversations
with mountain, ocean, spirit; to the .Other a single · person (interview) a group
class or organized group of people other than class.
what is it to
be~-;
To idea descriptive talk
how can one become--; what is work;
to exchange how one
person can, through TALK, enrich, influence or inspire others to their own good
works--that is to say how can one telling of Self benefl.t all who are warped in
Self.
3.
Given the exploratory and discovery experience we will turn to the technolog ·
and listen with over learning to TALK taped by the instructor as students analy 7·
and recommend improvements which will be demonstrated by student repeating
taped ·TALK . with recommended improve"!llents.
.,_
Class evaluation verbal only when
· student is willing to write and present to student who gave Talk .
4.
Given the three definitive, exploratory, examination exercises the students
will identify speakers who have influenced, enriched and inspired them presenti r.
-a resume from which stud.e nts. can make · assumptions regarding · speaker to evaluate :
1. listening skills, 2. observation skills and 3. demonstration abilities.
It seems that a good conclusion is
that students
~ill
be able to identify
problems, specify that the TALK process will be used and 1organize a register
of speakers.
COURSE TITLE - Philosophy of the Native American Art
9 Units upper division and or graduate elective
·To ·be offered in three (3) quarters full time - Fall, Winter, Spring
Enrollment - Native American People and/or advanced students of art
-·or
the performing arts.
.
Emphasis in · the course, Philosophy of the Nat'ive American Art, will include designed
activities in personal interaction (TALK) relative to the exploration, examination
experimentation of the
conce~t
significant differences
betw~en
people as the sig-
nificant difference define the unique SELF in each student. and as these significant
differences define the final public presentation of SELF in traditions and customs
of a people.
Materials and/or content for the course_,· Philosophy of the Native Am-
erican Art, will be the life experiences in art of Native American People and the
expansion of the life experiences in the personal inquiry of the students learning
experience in exchange.
INSTRUCTOR: Instructor is device of exchange - a working tr.iad. (Instructor, resource
person, and student) keyed .to self determination in learning and locked in to belief
that, "one learns from learning and learners".
..----:--- --democracy charact.erized by over
....
is
Requisite to this instructor dev!lce .
.
all formula "all equals one"; the quality of
which is that each contribute to establish all into single purpose.
. ..
RATIONAL:
The Philosophy of the Navive American Art is an initial experience in
cross-cultural exchange being __~ntroduced by means of learning into the · formal activity
Higher Education.
At the same time the Philosophy of the Native American Art is in-
digenous to the ·life experience of Native American People who are one group of people
representative of the people served by public education; and
American Peoples
convic~ion,
key~d
profoundly to Native
concern and committment to self determination and self
direction the human qualities inherent to the democratic process upon which education
is prescribed and the American way of life maintained.
cultural exchange is · the quaJ_ity
divers~ty
Requisite to a positive
c~oss
(significant differences between people) iq
which each part is equivalent on a strategy (learning toget;her) harmonizing (merge)
each into a
si~gle
effort - the Philosophy of the Native American Ar;t.
The need for cross-cultural exchange, understanding the nature
of ~
a plural society
(democracy) is academic; while the interest will have to·go down in the history of
America as an
meaning.
exam~le
of a most costly (in land, life and longing) human experience
Meaning . that human experience that in mans life is rooted deep.
-,2-The
vision of this course, Philosophy of the Native American Art, is that ultimately
in this LAND the people will finally form a democracy where each will provide for
another those things requisite to the prE;!servation of that which will allow all to
further endure.
Eventually courses such as . Philosophy of
~he
Native American Art will
provide for people an opportunity for conflict resolution which will result in increased
recognition of and re's pect for THE OTHER an experience going through education beyond
education to learning a kind of getting below the
personal relationships.
surfac~
the high risk area in inter-
A possible multiplier is that effQrts to resolve value con-
flicts draws on the human capacity (love life learriing) toward the deeper realization
that all have meaning and if we continue to ignore this that it can have further
ominous and sinister implications for our society.
The last yet most important aspect
for the course, Philosophy of the Native American Ar:t", is that the content and activities
ar.e the lives of Native American People considered in relation to the lives of the
student coordinated (inter activity) by facilitator (who might be instructor, resource
person, student) who has made personal · judgment that his life will help group· consider
compare, or progress toward an understanding of the Native American Art.
1.
Given the students personal experience in Art and series of lectures by
Native American Artists the student will develop a .conceptual framework for
the Native American Art.
2.
Given the examination of the Native American Art in slides and films the
student will be able to identify our of Native American Art specific types
characteristi~
....
3.
of geographic southwest, northwest, _etc., and tribal design.
Given · the expioration of the Native ~merican Art and the thinking of the
Native American Artists the student will formulate question and design research
problem attempting to come to a common value judgment.
4.
.
.
Ultimately given combination of personal experience, lectures by artists,
examination of .art by slides and films, and the individual field and library
research the student will develop statement on the Native American Art and
justify their judgment.
5. · Given total experience personal and educational student will begin to
identify the spiritual nature of the Native American Art and how it supports
the Native American life style.
1.
The student will be able to list Native American Artists
2.
The student will be able to identify characteristics of Native American Art
and describe some of the more well known examples of Native American Art.
L
3.
·compare and contrast Native American Art forms with other art forms in terms
of line form and composition.
-~-
4.
Will be able to isolate (identify significant differences) and define
Native American Art in philosophy and in form.
5.
Will be exposed to as many artists and as much Native American Art as
required to discuss and debate Art as a spirit and way of life the overt expression of an inner experience in meaning.
6.
Each student will participate by describing the influence of knowledge
~nd
experiences in the class on him .
7.· Each student will keep a journal that will include evaluation of ex-·
periences relative to agreement, disagreement or complete indifference his
......
own learning
_ ___
______
CONTENT:
objectives .
Lecture (oral presentations) from Native American Artists; slide presentations,
and films will be used.
Native American music, dance talk and art object·s will form
the central focus of this learning experience.
The course should result i11 the de-
velopment of bibliography but more than that it should establish personal contacts
with Native American Artists which will form a positive and lasting human relationship.
1.
Art from the Native American Pe9ples life experience
2.
Art examined through slides and films
3.
Art explored in field and library research of student
4.
Conclusion experimentation in ideas, content and composition of the
· Native American Art form
...
Native American Art can be further explored in the performing arts mucia, dance and
talk components of the life style of Native American People based on the way they
relate
that one
themselves to THE LAND, THE OTHER, THE WORK and THE EXCHANGE with recognition
gre~t
HETHODOLOGY:
force - the Spirit - flows through all giving life.
1.
Selected Native American Artists will lecture
A. The class will discuss Native American Art formulate questions
to be submitted to Artist,
B. Class will evaluate lecturer
.2.
Native American Resource People
3. · Slides, films o.f Native American Art
4.
Records and tape recordings
5.
Class discussion and debate
6.
Class presentation of field and library rese?rch
EVALUATION:
1.
Student class journal
2. Class discussion and presentation
3. Paper on topic of choice to be presented to class
4. Evaluation statement
·"LET ME TELL YOU ONE MORE TIME"
An American Indian Study Guide from Life and Literature
By
Mary Ellen Hillaire
Summer, 1971
LOVE )
LEARN) ... , .. "The constant coming from and going toward." ..... .
LIVE )
"HY PEOPLE"
"The people I like to paint are "my people whoever they may be,
wherever they may ex ist, the people through whom dignity of life is
manifest, that is, who are in some way expressing themselves naturally
along the lines nature intended for them. My people may be old or
young, rich or poor, I may speak their language or I may communicate
with them only by gestures. But wherever I find them, the Indian at
work in the white man's way, the Spanish gypsy moving back to the free~
dam of the hills, the little boy, quiet and reticent before the st:,ranger,
my interest is AWAKENED and my IMPULSE immediately is to tell about them
through my own language ... Each man · must seek for himself the PEOPLE who
hold the essential beauty, and eacb man must eventually say to himself
as I do "these are my people and all that I have I owe to them."
ROBERT HENRI
"THE ART SPIRIT"
''It is said of the body the hand is the first thirig a human ~eing
extends to another; of the spirit sou.nd from beyond ·lifting the
describable into the indescribable through language."
"·
ORIGIN OF IDEA UNKNOWN
"Language is the most significant and colossal work that the human spirit
has evolved--nothing short of a finished form of expression for all communicable experience. This form may be endlessly varied by the individual
without thereby losing its distinctive contours; and it is constantly reshaping itself as is all art. Language .is the most massive · and inclusive
art .we know, a mountainous and anonymous work of unconscious generations."
EDWARD SAPLER
In the past, man in his search for his own image in others, his struggle to
reflect the fact of his diversity and his outreach for solutions for his
daily tasks in ·peace, were held on the basis of inner experience.
Although
these assumptions were matters of belief rather than proven verities, they
r
l
.:..z_
were powerful enough to integrate society, and to give meaning and justification to human experience.
thesi~
As we know, western science broke up this syn-
----....__ -·
through its insistence upon empirical evidence.
The validity of inner
--· .--···- -·-
-
- ·~
'-experience was denied, and . thus the. assumptions themselves became suspect.
~- - -- ------·- .... ---····_-_.. --- ----~- - -- --- - - --- --- - - --
·------ - - - --
.
There is or seems to be a new awakening, _a new awar eness as expressed and
stress~d
in such books as:
IN PURSUIT OF AWARENESS, APPEARANCES :AND REALITIES,
NEW THINK, TOWARDS A VISUAL CULTURE, MAN IN PROCESS, MAN THE MANIPULATOR, THE
t-1AGIC ANIMAL, ENCOUNTER, PERSONAL SPACE, TEACHING AS A SU!)VERSIVE ACTIVITY, NO
EASY VICTORIES, FROM LEARNING FOR LOVE TO LOVE OF LEARNING, ON BECOMING A PERSON,
FREEDOM TO LEARN, PERSON TO PERSON, THE GREENING OF AMERICA, FUTURE -SHOCK AND
BODIES IN REVOLT.
The
evolution-r~vol~tion
SOMATIC CULTURE of the 21st century.
of the 20th century man toward the
All appear tq be coming from the outer
limits of empirical evidence, and going toward a new integration of knowledge
in awareness t.erms, wherein man 1 s inner experience can no longer be denied.
Thus
meaning can be restored as people reach out to another in commun i cation, the first
step to understanding.
The environment required for the growth and development of a human being capable
of interpersonal communication and real interpersonal relationships include
order, justice, peace, and freedom ·conditions characteristic of the constant
moving pattern called change.
There seem to be three major roles in interpersonal
cotnmunica tion and real interpersonal relationships namely responsib-i lity, ,recreation,
and rest activities that mustbe regardeq not as a fiction nor even as an ideal, but
as the inevitable reality toward which we are moving and within which we might join
Carl Roger in saying,
''I value it very much when I am able sensitively to hear the pain and the
joy; the fear, the anger, the confusion and despair, the . determination and
the courage to be, in another person. And I value more than I can say the
times when another person has truly been able to hear those elements in me.
I
I prize it greatly when I am able to move forward in the never-ending attempt
to be the real me in this moment, whether it is anger or enthusiasm or puzzlement which is real. I am so delighted when a realness in me brings forth more
realness in the other, and we come clo-ser to a mutual I-THOU relationship.
And I am very grateful that I have moved in the . direction of being able to
take in, .without rejecting it, the warmth and the caring of others, because
this has increased my own capacity for giving love, without fear of being
entrapped and without holding back.
These, in my experience, are some of the elements which make communication
between ·persons, and being iri relationship to persons, more enriching and
more enhancing. I fall far short of achieving these elements, but to find
myself · moving in these directions makes life a warm, excitin~, upsetting,
troubling, satisfying, enriching; and above all a worthwhile adventure."
CARL ROGERS
"FREEDOM TO LEARN"
Hy
w~o
objective now is re-:creati-on of the American Indian who is himself a source an.d
boldly points the way toward that state of spirit decessary for · m~n if he is to
in form, style, anddignity use the human potentiality which leads from Man to
Nankind.
The purpose of all these things show that a better understanding of the
living can help us to comprehend not only past
bu~
also our future as we combine
our efforts to understand arid cope with life today.
:.;
The following list of people serve as a bridge for a deeper understanding to be
between peoples, teaching with their lives the beauty and peace of another way of
life.
These people represent three major points of view--traditional, transitional,
and marginal--and all are 'and have been active in Indian Affairs. · Beyond their
activity in Indian
Affairs~
each in his own way has ·responded to the responsible
demand, "to choose . the protection of the survival of others to insure his own
',
ability to endure.'·'
The activity that requires a people the like of which is de-
scribed in this quote from N. s·c ott Homoday, who said,
..
·
"The people of the town have . little need. They do not hanker after progress
and have never changed their essential way of life. Their invaders were a
long time conquering them; and now after centuries of Christianity, they
'still pray to Tanoan to the old dieties of the earth and sky and make their
living from the things that are and have always been within their reach; while
in the discrimination of pride they acquire from their conquerors only the
~uxury of example.
They have assumed the names and gestures of their enemies,
and have held on to their own secret souls; and in this there is a resistance
and or overcoming, a long . out waiting."
HOUSE MADE OF DAWN
ANERICAN INDIAN RESOURCE PEOPLE
"A society has a continuity of life which transcends the lives of man.
Men come and g6.. The Society anticipate~ their coming hither and sur- .
· Vives their going hence. It supplies the forms whereby the germ of
originality which is in them is either stirred or extinguished."
John Taylor
"THE: MASKS OF SOCIETY"
l
l
l
WHO SHALL LEAD THE PEOPLE?
Until now a mute question born in the muffled sounds
of conquest consent without consensus, and nurtured in the American "melting pot"
myth now being uprooted by the current racial unrest that demands recognition of
minority groups arid respect for their leadership a social problem of long standing and a social situation maybe beyond the capacity of this or any other so·ciety
to produce. · A response to the question who shall lead the people written .. in 1944
by RuthHuskrat from Bronson in a book titled INDIANS ARE PEOPLE, TOO, is this ·
statement:
.
''Only Indian leadership with their unde~standing and deep appreciation of
their racial past can awaken again in the hearts of the people the pride of
race tha~ once built a cultural tradition so strong; so beautiful, and can
build 1t again. Only Indian leader~hip can bring to richest flowering ·
that which is Indian in the life of people:"
The following
is the beginning of a list of people from reservations, communities
and individuals throughout the st!ate of Washington who
represent~
(1) Traditional
People, (2) Transitional People and (3) The youth, the three major populations of
Indian people involved in
~
WORK required to yreserve the · continuity, of th.e
Indian way of life. ·
TRADITIONAL PEOPLE
--~----------------------
TRANSITIONAL PEOPLE
------------~
'·.
NISQUALLY
STEILACOOH
CHEHALIS
PUYALLUP
l'IDCKLESHOOT
SQUAXIN ISLAND
SKOKOHISH
DUWAHISH
SNOHOHISH
SUQUAMISH
STILLAQUAMISH
CLALLAM
TULALIP
PORT GAMBLE BAND
SAUK-SUIATTLE
JAMES TOWN BAND
S\HNmiiSH
LOWER . ELWHA
LOWER SKAGIT
COLVILLE
QUINAULT
SKAGIT INDI~~S (UPPER)
HOH
SAHISH
SPOKANE
QUILEUTE
LUMHI
MAKAH
~OOKSACK
YAKIMA
AFFILIATED TRIBES OF NORTHWEST INDIANS
SURVIVAL OF AMERICAN INDIAN ASSOCIATION
SMALL TRIBES OF WESTERN WASHINGTON
KINATECHITAPI
INDIAN
COUNCIL
UNITED INDIANS OF ALL TRIBES
Washington Native American Scholars- Northwest.
Bertha Bluff, Colville
Talent Sea.rch Dir ;
Spokane Indian Center
1007 N. Columbus
Spokane, Wa. 99201
Mrs. Myrtle C. Landry ,
Tokeland, Wa. 98590
Ms. Lorraine Crosi, Muckleshoot .
1420 37th St. S.E.
Auburn, Wa. 98002
Alfred Brisbois, Spokane
3117 No. 21st .
Tacoma, Wa. 98406
Letoy Eike- Oglala Sioux
9035 View Drive
Seattle, Wa.
Roy DeBoer, Lummi
425 Mitchell
·
Port Orchard, Wa. 98366
V.P. Cornelison~ Winnebago
Fern and Abbots Road
Walla Walla, Wa. 98367
Violet E. Lumley Rau, Yakima
618 Adams Ave.
Toppenish, Wa. 98948
Sherman Coulan, Oneida
2152 Harris
Port Orchard, _Wa. 98366
~-
....
. Frieda Kirk, Klamath-Sioux
516 N.E. 86th
· Seattle, Wa. 98115
Walter H6llow, Assinboin~
1900 Alderloop #2
Ellensbu~g, Wa. 98926
.
q'
'I'
i'
· ;'
Elaine Y. Grinnell, Clallam-Lummi
Rt 4, Box 790
Port Angeles, Wa. 98362
Bernice Hoptowit, Nez
607 Ht. Adams Drive
Wapato, Wa. 9,8951
Hisc. list
Hs. Janet HcCloud
Yelm, \~a . 98597
Shoalw~ter
Perce-Y~kima
Lorraine Doebbler
316 E. 9th
Port Angel~s, Wa. 98362
NISQUALLY
Mary Krise
Paul Leschi
Gertrude Kover
George McCloud Sr.
Angeline Frank
Julius Kautz
Bill Frank, Sr.
Finley La Clair
Joseph John
The Evergreen
Project
Xildred Ikebe
P. 0. Box 234
Yelm, WA 98.597
Rebecca McCloud
·Barrett Apt. # 4
7625 Martin Way
Olympia, WA 98501
Alice Ike be
P. 0. Box 234
Yelm, WA 98597
Br·ende Dillon
Rt. # 3, Box 3520
Yelm, WA 98597
Edith McCloud
Mr. & Mrs. George McCloud, Sr.
P. 0. Box 41 .
Yelm, WA' 9,8597
P. 0. Box 147
Yelm, WA 98597
Z.elma McCloud
P. Q; Box 406
Yelm, WA 98597
Don McCloud .
Rt. # 3, Box 3218
Yelm, WA 98597
"·
Ac~ion
Mr. & Mr~. Jack McCloud
Rt. # 3, Box 3520
Yelm, WA 98597 ·
Maryann Squally
Yelm, WA 98597
Georgeanna Kautz
Individual Contracts
Laura McCloud
Jim McCloud
NOOKSACK
Louisa George
Elizabeth
Mr.
...
&
Robert~
Hrs. George Cline - Deming
Hr. & Mrs. Joe Louie
6613 Mission Rd.
Everson, WA 98247
Hr. & Mrs. Sindick Jimmy
Goshen Road
Bellingham, WA 98225
Ron Roberts
2962 Goshen Rd.
Bellingham, WA 98225
Mr. & Mrs. Dan ·Swanaset
6070. Mission Road
Everson, WA 98247
Mr. & Mrs. Ray George, Jr.
6401 George Rd.
Everson, WA 98247
Mr. & Mrs. Ben Cline
. 6838 Mission Rd.
Everson', WA 98247
Mr. & Mrs. Tom Williams
Deming Star Route
Deming., WA 98224
Mr. & Mrs. Wilfred Cline
6852 Mission Rd.
Everson, WA 98247
Mr. & Mrs. Gorden Kelly ·
Deming, WA 98224
Mr. ·& Mrs. Ernie Paul
9007 Van Buren Rd .
Everson, WA . 98247
LUM?-II
Mr. & Mrs. Felix Solomon
Hrs. Sarah James
Mrs. Delphene Tom
.
• ' ,< .
~ -
Mr. & Mrs. Isadore Tom -
.
l
~~
- ;_,,
/
I~
Hrs. Enuna Smith
Hr. · & Mrs. Al Charles
I
Mrs. Thresa Gibbs
-Mr. & Mrs. Henry Hillaire
1801 J Street
·
Bellingham, WA 98225
Mr. & Hrs . . James Adams
2048 Lununi Shore Rd.
Bellingham, WA 98225
Mr. & Mrs. Bill Cag~y
3241 Lummi Shore Rd.
Bellingham, WA 98225
Mr. & Mts. Leonard Jefferson
P. 0. Box 105
Marietta, WA 98268
l1r. & Mrs. Samuel Cagey
Beach Star Route
Bellingham, WA · 98225
Mr. & Mrs. Glen Lane
4306 Rural Ave.
Bellingham, WA 98225
Mr. & Mrs. Richard Green
Beach Star Route
Bellingh~, WA
98225
Romona Morris
1362 Country Lane
Bellingham, WA 98225
Mr. & Mrs. Jack Cagey
3241 Lummi Shore Rd.
Bellingham, WA 98225
Cathrine Tally
4664 La.k e Terrell Rd.
Ferndale, WA 98248
Hac Oreiro, .Jr.
Tillicum House
Bainbridge Island, WA
Stella Long
Box 227, Rt. 1
Bow, WA 9.8232
98110
Hillaire
1662 Haxton Way
Ferndale, WA 98248
Eunice Tomma
Lake Terrell Rd.
Ferndale, WA 98248
Lutti~
Elsie Phair
2416 E Street
Bellingham, WA
Elizabeth Martin
Box 9
Marietta, WA 98268
98225
Lucille Matary
Lummi Shore Rd.
Bellingham, WA 98225
Willie Jones
Beach Star Route
Bellingham, WA 98225
Betty Pierre
1864 Lummi Shore Rd.
Bellingham, WA 98125
-·· v . I19s~ary .··Ph_a~
,l 602f Lummi1 Shore Rd.
~£ill\ingham\ WA
98225
'·
INDIAN EDUCATION CENTER
Fife, Washington
Lucile Anderson, Cowlit.z
810 E 96th
Tacoma, Wa. 98445
Ruth Butler, Yakima
4319 Ward Road E
Tacoma, Wa. 98424
Eugene Argel, Tsimpshian
1902 Furgeson Road E
Tacoma, Wa. 98445
Abner Johnson, Tlingit
264 N E 45
Seattle, Wa. 98105
Jean Evins, Swinomish
1429 E· 46th. Unit 44
Tacoma, Wa. 98404
Barbara Armour, Shashone
7205 Soot~ Yakima
Tacoma, Wa. 98408
Bertha Turnipseed, Puyallup
4211 No. 25
Tacoma, Wa.
Cindy Andy, Quinault
4518 South Washington
Tacoma, Wa. 98409
Daisy Sanchez, Quinault
16513 17th Avenue E
Spanaway, Wa. 98387
/
/
/
TAHOLA SCHOOL .DISTRICT
.,
I
QUINAULT
I
Beatrice Black
......
f
.,
I
I
Emma Capoeman
Clarence Pope
Box 1202
Taholah, Wa. 98587
I
Charlotte Bryson
Box 1164
Taholah, Wa. 98587
Edythe Chenois
Box 1076
Taholah, Wa. 98587
l
Marjorie Hill
P 0 Box 1105
Taholah, Wa. 98587
I
I
Linda MtCory
Box 1121
..
Taholah; Wa. 98587
Rose M. . Hartin
·p 0 Box 80
Taholah, Wa. 98587
Donna Krise
Box 1205
Taholah, Wa. 98587
Celestine Young
P 0 Box 1063
Taholah, Wa. 98587
Marie Jones
P 0 Box 1085
Taholah, Wa. 98587 .
Veronica Cheney
P 0 Box 1114
Taholah, Wa. 98587
I
::
Robert Law, Quinault
General Delivery
Taholah, Wa . 98587
...
I
i
i .
I
· carl Stomish, Quinault
Box 1227
.,
Taholah,· Wa. 98587
.HAKAH
Helen Peterson, Story Teller
School Community Council
Box 547
·
Neah,Bay, Wa. 98357
Telephone: 206-645-2429
.... .
Mary Hunter
Greg Colfax
John Parker
John Ides
Mary Lou Denney ·
Helen Johnson
Vern Bunn
Dorothy Chamblin
Lloy,d Colfax
D~vid Parker
Hilary Ir~ing, Makah
Neah Bay, Wa. 98357
Bruce Wilkie, Makah
Nea Bay, Wa. 98357
Dale Johnson
Box 18
.Neah Bay, Wa. 98357
·Blanchard Matt, Makah
125 East lst.
Port Angeles, Wa. 98362
7%~~o~ ·
9/..-etz'-/f
6/
Henry SiJohn
Teacher Corp Indian Programs
P O. Box 547
Neah Bay, Wa. 98357
.X -9li3,S7
Gene Parker, Makah
Neah Bay, Wa. 98357
J 0 H WORKSHOP
Educational directives in Native American Studies
.
,
1.
Greater stress in our own Native American Culture.
2.
Cultural background for education.
3.
How can Native . American Cultural ideas be introduced in education .
.4.
i'lore and better materials relative to Native American Cultures .
5.
More involvement from parents with their children in the schools.
6.
How to get parents to . understand the importance of education.
7.
Better communication between parents and school relative to edicatopm/
8.
_Communication between and among parents, student and school people. ·
9.
Planned · employment and career ladder for Native American People in schools.
10.
Training prog-r ams for people who work with Native American Students and the
school.
11.
Cross-cultural outreach from Native American Communities and Schools.
12.
Identification of duties or re-sponsibilities £or parent involvement.
13.
Usual difficulties with problems of drop-outs.
14.
Activities for Native American Students in Public Schools.
15.
Projected need to work toward Native American School Systems
PRIORITIES
1.
Identification of values, ideas and concept characteristic to Native
American Cultures designed and d~veloped by Native American People
and introduced by Native American People in ed-ucation .
2.
Parent and School joint a~tiori rese•rch relative to the design of education
relevant to the - understanding of the Native American Life Sty;le and values.
3.
Hore Native American People employed by Schoold districts.
4.
Cross-Cultural Exchange.
5.
Training developed on Career Ladder Concept.
6.
Specific training for Non-Indian teachers relative to special problems of
Native American Students in Public Institutions.
7.
Development of activities for Native American Students in the Schools.
8.
Future thrust toward Native American School System.
. ..
-~-
San Juan Indian
Kootena i
Hrs. Maybelle Little
· Friday Harbor, WA 98250
Amelia C. Trici, Chairperson
Bonriers Ferry, , Id~ho 83805
· Shoalwater Bay
P'e ople - 85
Nisqually
Earl Davi s, Chairman
Tokeland, WA 98590
Harold Ikebe
P. 0. Box 234
Yelm, \vA 98597
Phone - 206-267-1486
Phone. - 206-458-7788
458-:-7789
458-7780
Steilacoom
Cowlitz I ndians
People - 150
Roy I. Wilson
P. 0. l3ox 13070
Spokane, WA 99213
Phone -
Lewis Layton
1121 Fagarto Ave.
Shelton, WA 98584
Phone - 206-426-8192
· . Puyallup
Chehalis
People - 450
People - ll6
Donald Matheson, Chairman
5423 8th St. E.
Tacoma, WA 98424
Phone - 206-543-9696
Percy Youckton, Chairman
P. 0. Box 243
Oakville; WA 98568
Phone - 206-273~9914
Muckleshoot
Souaxin Island
People - 408
.. .
People - 157
• Florence Sigo, Chair~erson
Rt. It 1
Shelton, WA 98584
. Phone - 206-426-6786
Florence Harnden, Chairperson
Rt. It 1, Box 432
Auburn, WA 98002
Phone - 206-TE3-3920
"·
Further •information and .a more complete listing of the elected leaders .in Indian
Country can be obtained through the Portland Area Office from the Directory of
Tribal Officials, address:
A
i
i.
I
II
'i • . .
chan~e
Bureau of Indian Affairs
1425 N. E. Irving Street
P. 0. Box 3785
Portland, Oregort 97208
from the living to the literature through the efforts of:
Writer Marion
Girdley who edited and published four editions of a book titled INDIANS OF TODAY.
In introduction to the· last edition Mr. Louis R. Bruce, Commissioner of Indian
Affairs had these words to say:
"The nation needs to acknowledge the Indian heritage as all of us seek to
make peace with nature and to bring to a halt the senseless destruction of
what is left of our natural resource. The Indian way is providing essential
leadership to this effort. I recognize and support the determination of
Indian people to take the lead to restoring to our land the pride and dignity
that is an essential part of our Indian heritage. We owe Indian leaders much.
Their outstanding accomplishments will provide inspiration for today's young ·
-7The Indian Historians, INDIAN VOICES, The First Convo~ation of American Indian
Scholars, The Indian Historian Press, San Francisco, California, 1970
Gooderham, Kent, Editor, I AM AN INDIAN, J. M. Dent and Sons (Canada)
Toronto, 1969.
L~rnited,
Astrov, Margot, Editor, AMERICAN INDIAN PROSE AND POETRY, An Anthology, Capricorn
Books, New York, 1946.
State Superintendent of Public Instruction, POETRY by Am~rican Indians (1969-70)
Louis Bruno, · State Superintendent of Public Instruction, Olympia, Washington 98501
Hornaday, N. Scott, THE WAY TO RAINY MOUNTAIN, Ballantine Books, New York,
101 Fifth Avenue, 1969.
Hornaday, N. Scott, HOUSE MADE OF DAWN, The Magnificent, Heartbreaking Novel of a
Proud Stranger in His Native Land, the Arnerica'n Indian., N.Y. Times, A
Signet Book published by The New American Library, 1968.
HcGinnis, Duane, AFTER THE DEATH OF AN ELDER KLALLAM and Other Poems, The Baleen
Press, Phoenix; 197 0.
Sarian, Stump; THERE IS MY PEOPLE SLEEPING, Grays Publishing Limited, Sidney,
British Columbia, 1971.
Ctillection of poetry describing Indian Culture and Heritage
Hirschfelder, Arlene B.," AMERICAN INDIAN AUTHORS, A Representative Bibliography,
Association on American Indian Affairs, Inc., 432 Park Avenue South,
New York, N~ Y. 10016, 1970
.....
The last list is general information and its literature that opens out into an incredible view of diversity possible in a single ethnic group, yet identifies social
and emotional forces that in spite of seeming independence
~oordinates
in such a way
the over-all effect is harmony toward an ordered condition.
In·v~rarity,
Robert Bruce, ART OF THE NORTH WEST COAST INDIANS, University of
California Press, Berkeley and Los Angeles, 1967.
Drucker, Philip, CULTURES OF THE NORTH PACIFIC COAST, . ChandlerPublishing Company,
124 Spear St., San Francisco, California, 94105, 1965.
Gunther, Erne, ART IN THE LIFE OF THE NORTHWEST COAST INDIAN, Superior Publishing
Company, Seattle, Published by the Portland Area Museum, Portland, Oregon, 1966.
Josephy Dr., Alvin M. THE PATRIOT CHIEFS,
The Viking Pres.s, New York, 1958-61.
A Chronicle
.of American Indian Resistance,
" ... The first corning of the Whites the Indians ·were faced by the
·gravest threats men face: challenges to freedom right of conscience,
personal security, the means of existence and life itself. 11
-9- .
\.____,-
Brown, Dee, BURY HY HEART AT WOUNDED KNEE, An Indian History of the American West.
Holt, Rinehart and Weston, New York, 1970.
"This is not a cheerful book, but History .... perhaps those who read it
will have a clearer understanding of what the American Indian is, byknowing what he was~ The Indians knew that life was · equated with the ·
earth and its resources, and they could not comprehend why the intruders
from the East were determined to destroy all that was Indian as well as
American itself." ·
Looke, Raymond 'F riday, THE AMERICAN INDIAN, The M.ankind Series of Great Adventures
of History, Mankind Publishing C6mpany, Los Angeles, 1970.
"This is a review of many difficulties the American Indian has endured.
It can be said that the Indians often only become 'savages' in order
to survive after their contact with Europeans. No~ the Indian is fighting back . . He has discovered at last that he has a history' and a culture
and that it is important to preserve ..• and finally, united he may be able
to keep his Pyramed Lake, his prope'r ty and his rights and without giving
up his cultural 'heritage."
Pratson, Fredrick, LAND OF THE FOUR DIRECTION, The Chatham Press, Old Greenwich,
Conn., 1971.
Carter, Anthony, SOME.WHERE BETWEEN, Published by Anthony Carter, Distributed by
A. M. C. Limited, 1966.
Eggan, Fred, THE AMERICAN INDIAN, Perspectives for the Study of ·social Change,
Aldine Publishing Company, Chicago, 1964.
Coming from the end we go toward a beginning.. "In the last analysis, it
is the Indian themselves who will solve their problems. There is currently
a great ferment on many reservations and increased communication between ·
different Indian groups and between Indians and non-Indians. Out of this
dialogue will come a gr~ater realization that the future of the Indi~n is
in .t heir hand and that they need to make the basic decisions."
Cahn, Edgoi.s, Editor~ OUR BROTHERS KEEPER, The Indian in _White America, A News
Community. Press Book Distributed by the World Publishing Company, New York
and Cleveland, 1969.
"This report, then is a statement about ourselves--about a society so
arrogant and insecure that it persists in its effort to destroy the
last vestiges 6f a culture and people who can serve as a voice of sanity.
It is a voice speaking from 25,000 years of experience on this land. We
would do well to listen, if we would avoid self-destruction.
THE CITIZENS ADVOCATE CENTER
Washington, D. C. 10-1-69
YOUR INDIAN UNDERSTANDING QUOTIENT
(an Inventory)
:
\...__..,
1. '
All American Indians are citizens of the United States.
Yes
No
2.
All American Indians receive benefits from the U.S. Government.
Yes
Ho
3.
Indians do not have to pay taxes.
Yes
No
4.
Reservation lands are held by tribes in a tax free status.
Yes
ilo
5.
Some Indians are not "officially" Indians.
Yes·
No
6.
Indians
Yes
No
7.
The Indians are a, "v·a nishing race"
Yes
No
8.
All tribal government decisions must be reviewed .by the Bureau of
Indian Affairs.
Yes
No
9.
The Indian
~ave
the highest infant m'ortality rate in the nation.
ha~
the lowest average family income in the country.
Yes_No__
10.
Indian men are exempt from U.S. military obligations.
Yes
11.
The average Tndian has a much lower standard of living than the
average white
Yes · No
12.
Indians are all
Yes
No
13.
Indians are free
Yes
No
14.
Unemployment for Indians is ten times as high as for white people.
Yes
No
It was 1948 before the last state removed restrictions on the right
of Indians to vote.
Yes
No
There are more than 250 reservations in .this country.
Yes
No
_ Yes
No
alike~
t~
live wherever they wish.
No
'
15.
.... 16.
17.
Indians are five . times more likely to have turberculosis than other
citizens of the United States.
18.
About 2 percent of all the land in the United States is Indian land.
Yes
No
19.
Indians traditionally have intense respect for their elders.
Yes
No
20.
The .government has broken about 400 treaties. with the Indians.
Yes
No
21.
Many Indian people are hungry and malnourished.
Yes
No
22.
Alcoholism is a major health problem among the Indian people.
Yes
No
23.
Washington Indians supporting "retrocession" do not want more tribal
authority over law and order on their reservations.
Yes
·No
There are no BIA schools in the State of Washington ans no Indian
Health Services hospital.
Yes
No
Indian families are generally closer that modern, urban white
families.
Yes
No
Indian parents are generally closer than modern, urban white
families.
Yes
No
24.
25.
26.
27.
Termination is one of the greatest political fears of Indians today.
28.
Indians did not believe land could be bought or sold or owned by any
one person. The land and its resources were a gift of nature to be
shared by all.
Ye.s
No
Even most urban Indians dream of someday returning to their resetvations.
Yes
No
30.
Tribes differ as to their membership requirements.
Yes
No
31.
Indians lose many of their right and governmental services when
they leave their r~servations.
Yes
No
29.
.--
.
~
3~
The Federal Government is a trustee of Indian property.
33.
Inpians cannot sell, lease of mortgage Indian property without approval of the BIA.
Yes
No
For many years in U.S. history, Indian tribes could not hire a
lawyer without the approval of the Federal Government.
Yes
No
35.
Indians may hold federal, state and local affice.
-Yes .. No
36.
Only Federal and trival laws apply on an Indian · reservation, unless
Congress has provided otherwise.
Yes •
No
Nearly all the lands · of Indian tribes are held by the United States
in trust for a particular tribe and it is illegal for those tribes
to sell its land.
Yes
No
38.
Off-reservation Indians have been able to buy liquor since 1953.
Yes
NO
39.
Indians who hunt or fish away from their reservations or "usual and
accustomed places" but hunting and fishing licenses and are subject
to the same regu~ations as non-Indians.
40.
The Indian Claim_s Commission is a special tribunal established by
Congress to _consider claims of Indian tribes against the United State.Yes__No__
41.
No Indian has ever been the head of the Bureau of Indian Affairs.
Yes
No
42.
If an Indian leaves his reservation, he is unable to return.
Yes
No
43.
The BIA's location within the Dept. ot the Interior is questionably
incompatible with the effective discharge of its duty to Indians.
Yes
No
44.
Indian children often fa.il because teachers expect little from them.
Yes
No
45.
One of the first conditions, specifically asked for by Indian tribes
in their treaties, was education.
Yes
No
Indian children are less -likely to find descrimination in public
schools located near a reservation.
Yes
No
While the average American has 1i.2 years of schooling, the average
Indian has five years.
Yes
No
In recent years, the BIA has sought to transfer much of its responsibility for educati~~. Indian children to local school districts,
entering into contracts with the states.
Yes
No .
- ' .
. i
Yes
No
-· --
34.
Yes--,.--No--
;
\
I
i
'.
37.
i
.I
i
1
-: f.
.,i
.,;
· · ·:
:~
;
.
.,.-
. ..
'
;~
:
"j
"..
.~
46.
47.
48.
\
( ' .
\_ -
49.
Some 35,000 Indian children are still sent to BIA boarding schools.
Yes
No
so.
The ' position of American Indians over other American is unique by
virtue of treaty right, negotiated and guaranteed as with a sovereign
Yes
foreign nation.
No
For many years teaching or speaking native Indian languages was forbidden and punishable in BIA schools.
Yes
No
52.
Dropout rates for Indian children are twice the national average.
Yes
No
53.
Indian children need an education which helps them function as an
Indian as well as to compete and cope in the white man's economic
structure.
Yes
No
Passive resistance and withdrawel express the Indians silent defiance
Yes
against overwheiming odds.
No
BIA schoois have usually worked closely with Indian tribes, parents
and Indian scholars.
Yes
No
Indians believe Xhat an Indian is rewarded with ~conomic security,
prestige, pwer, and approval only as he is prepared by education
to alienate himself from his land, people and heritage.
Yes
No
The better educated Indian often becomes suspect or alienated among
his own people.
Yes
No
Indians generally are not aggressive and thus tend. to be non-competitive in an employment or a school situation.
Yes
No
51.
-·
54.
55.
56.
57.
58.
-...
59.
Trust obligations with regard to pr-e serving the land's tax-free-status,
exempting it from state regulation--these· are land problems stemming
directly from treaty obligation.
Yes___No___
60.
Cbntrary to our history books and movies, it was the
institutionalized the practice of sc.a lping.
62.
63.
64.
· 65.
66.
67.
"=--'68.
'
whit~
man who
Yes
No
In . the Indians'; tribal form of government, no mechanism existed to
force . the leader's agreem~nts on his ~eople. This was not understood
by the white . t~eaty makers. ·
Yes
No
INDIANNESS--BEING AN · INDIA.J.'l' IN SPIRIT AND IN BLOOD--MEANS A .REFUSAL
TO BECO:t-fE EXT INC!:. .
.
Yes
No
Tx:.e aty Indian fisherman in Washington take more that 10% of the total
salmon catch each year.
Yes
No
History,- if it has taught anything, would demonstrate that UNLESS THE
OPPORTUNITY TO PARTICIPATE--THE SOLUTIONS WILL FAIL.
Yes .
No
History books reflect racism when they term white victories "battles"
but Indian victories are lableled as "massacres".
Yes
No
INDIAN TREATIES DID NOT GIVE INDIANS anything, they merely reserved
rights for the Indians the they already had.
Fishing is an identity issue with most of Washington's native
Americans and survival as Indians requires the survival of treaty rights.Yes___No_
