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Descriptors:
Psychotherapy; American Indians; Cultural Relevance; American Indian Culture; Counselor Client Relationship; Counseling Techniques; Counselor Role

Abstract:
Limited literature is available applying specific theoretical orientations with American Indians. Solution-focused therapy may be appropriate, given the client-identified solutions, the egalitarian counselor/client relationship, the use of relationships, and the view that change is inevitable. However, adaption of scaling questions and the miracle question may be necessary.

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Teacher Effectiveness; Teaching Methods; American Indians; American Indian Culture; American Indian Education; Teacher Student Relationship; Science Teachers; Culturally Relevant Education; Science Instruction; Teacher Attitudes; Teacher Surveys; Scores; Knowledge Level

Abstract:
This study explores the perceptions of culturally relevant science teaching of 35 teachers of American Indian students. These teachers participated in professional development designed to help them better understand climate change science content and teaching climate change using both Western science and traditional and cultural knowledge. Teacher perceptions of practices using culturally relevant instruction were evaluated. The data were analyzed both quantitatively and qualitatively. The results from the survey analysis show that the teachers' existing practices of culturally relevant science teaching were limited in choosing topics relevant to American Indian culture. We found three common themes from the teachers' perceptions of culturally relevant science teaching, meaning of culturally relevant science teaching, teaching strategies, and purpose of culturally relevant science teaching from the qualitative data. We also found that teachers with higher survey scores perceive culturally relevant science teaching differently than teachers with lower survey scores, specifically for the purposes and teaching strategies of culturally relevant science teaching. The results show that teachers with higher survey scores tended to perceive culturally relevant science teaching as a two-way learning process between teachers and students where the teachers can learn traditional science knowledge from the students. They also tend to perceive using concrete traditional science examples as effective teaching strategy for culturally relevant science teaching and building strong relationships with American Indian students as the most important purpose of culturally relevant science teaching. We also discuss common challenges faced by science teachers when trying to implement culturally relevant science teaching with American Indian students. Note:The following two links are not-applicable for text-based browsers or screen-reading software. Show Hide Full Abstract

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Descriptors:
Ethnic Groups; Latin Americans; Writing (Composition); Foreign Policy; American Indians; Indigenous Populations; Drinking; Language of Instruction; Violence; American Indian Culture; American Indian Languages; Spanish; Authors; Latin American History; Foreign Countries; Ideology; Power Structure

Abstract:
Much has been written about "indianismo" and "indigenismo" and their literary and social meaning, but rarely have these two "criollo" movements been positioned face to face with actual Indigenous expression. This article attempts a preliminary pass at just such an approach by comparing four indigenous themes established by Manuel Gonzalez Prada's essay "Nuestros indios" (1904) with analogous approximations in "Me llamo Rigoberta Menchu y asi me nacio la conciencia" (1985). Notwithstanding their different national contexts, manner of composition, and periods of composition, there is a surprising conformity between both texts' respective discursive positions on four topics: 1) the problem of the "caporal", or overseer, who rises up over his own ethnic group; 2) the negative impact of alcohol among indigenous communities; 3) the conundrum of language and culture with respect to education; and 4) the turn toward violence as a response to internal colonialism. The consonance between Gonzalez Prada's Peruvian "indigenismo" and Rigoberta Menchu's Quiche perspective as dictated to anthropologist Elizabeth Burgos could be a coincidence, but it also suggests a common frame of reference for a "criollo"-indigenous dialogue in the context of persistent internal colonialism in two Latin American countries with large Amerindian populations. (Contains 28 notes.) Note:The following two links are not-applicable for text-based browsers or screen-reading software. Show Hide Full Abstract

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Descriptors:
American Indians; American Indian Culture; American Indian Languages; Adults; Native Speakers; Language Patterns; Figurative Language; Spanish; Orientation; World Views; Ethnography; Interviews; Foreign Countries

Abstract:
The Aymara of the Andes use absolute (cardinal) frames of reference for describing the relative position of ordinary objects. However, rather than encoding them in available absolute lexemes, they do it in lexemes that are intrinsic to the body: "nayra" ("front") and "qhipa" ("back"), denoting east and west, respectively. Why? We use different but complementary ethnographic methods to investigate the nature of this encoding: (a) linguistic expressions and speech-gesture co-production, (b) linguistic patterns in the distinct regional Spanish-based variety "Castellano Andino" (CA), (c) metaphorical extensions of CA's spatial patterns to temporal ones, and (d) layouts of traditional houses. Findings indicate that, following fundamental principles of Aymara cosmology, people, objects, and land--as a whole--are conceived as having an implicit canonical orientation facing east, a primary landmark determined by the sunrise. The above bodily based lexicalizations are thus linguistic manifestations of a broader macro-cultural worldview and its psycho-cognitive reality. (Contains 8 notes, 9 figures, and 1 table.) Note:The following two links are not-applicable for text-based browsers or screen-reading software. Show Hide Full Abstract

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Writing (Composition); Oral Tradition; Navajo; Navajo (Nation); American Indian Culture; Tribally Controlled Education; Writing Instruction; College Faculty; Culturally Relevant Education; Teaching Methods

Abstract:
The author has been teaching at the Navajo Nation's Dine College for 22 years--five at one of two main campuses and 17 at a remote branch campus in Crownpoint, New Mexico, where he went following his retirement after 30 years as an English professor at Allegheny College. Throughout his academic career, he has made a point of teaching beginning composition in addition to leading upper-level literature courses and doing scholarly writing. So he welcomed the chance to join the faculty in a Navajo community and watch a diverse body of students learn to recognize and articulate ideas based on their unique tribal identity. This article describes how the author and his students explore a Navajo approach to language and literature. It presents five pedagogical strategies developed by the author during his years teaching on the reservation. Note:The following two links are not-applicable for text-based browsers or screen-reading software. Show Hide Full Abstract

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Descriptors:
Indigenous Populations; World Views; Indigenous Knowledge; Researchers; Tales; School Community Relationship; Environmental Education; Ecology; Science Education; American Indian Culture; Multicultural Education; Teaching Methods; Educational Philosophy; College Science

Abstract:
Written as a trickster tale and co-narrated by the researcher and a trickster figure (Crow), this writing considers the challenges of bringing traditional ecological knowledge to environmental studies and science programs. The researcher describes a project to raise and release salmon, which was collaboratively developed and carried out by members of a First Nations community and staff at the local public school. The participants gathered in learning circles, shared stories of salmon and the river, and then ceremoniously released the salmon in the spring. Although at a different academic level, the research highlights key components of the work between formal education institutions and Indigenous communities to bring traditional knowledge into education programs. Trickster challenges the researcher's version of the story, suggesting it is simply a nice little story. Instead, he claims that the story has to be turned inside out. This takes the research story to "trickster space" (Vizenor, as cited in Blaeser 1996, p. 162), which is characterized by the contradictions and confusion that exist when moving from an Eurocentric to an Indigenous world view. The researcher concludes that in order to integrate Indigenous knowledge into university-based programs, scholars must develop relationships with members of the local First Nations communities and learn their ways of understanding the world. Note:The following two links are not-applicable for text-based browsers or screen-reading software. Show Hide Full Abstract

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Descriptors:
Foreign Countries; Stakeholders; Environmental Education; American Indian Education; Expertise; Indigenous Knowledge; Undergraduate Study; Resistance (Psychology); Teaching Methods; Educational Philosophy; Canada Natives; Interdisciplinary Approach; Multicultural Education; American Indian Culture; Science Education; Politics of Education; Program Development; Program Implementation; Guidelines

Abstract:
This is a process article for weaving indigenous and mainstream knowledges within science educational curricula and other science arenas, assuming participants include recognized holders of traditional ecological knowledge (we prefer "Indigenous Knowledge" or "Traditional Knowledge") and others with expertise in mainstream science. It is based on the "Integrative Science" undergraduate program created at Cape Breton University to bring together indigenous and mainstream sciences and ways of knowing, as well as related Integrative Science endeavors in science research, application, and outreach. A brief historical outline for that experiential journey is provided and eight "Lessons Learned" listed. The first, namely "acknowledge that we need each other and must engage in a co-learning journey" is explained as key for the success of weaving efforts. The second, namely "be guided by Two-Eyed Seeing" is considered the most profound because it is central to the whole of a co-learning journey and the article's discussion is focussed through it. The eighth lesson, "develop an advisory council of willing, knowledgeable stakeholders" is considered critical for sustaining success over the long-term given that institutional and community politics profoundly influence the resourcing and recruitment of any academic program and thus can help foster success, or sabotage it. The scope of relevance for Two-Eyed Seeing is broad and its uptake across Canada is sketched; the article also places it in the context of emerging theory for transdisciplinary research. The article concludes with thoughts on why "Two-Eyed Seeing" may seem to be desired or resisted as a label in different settings. "Traditional Indian education is an expression of environmental education par excellence." It is an environmental education process that can have a profound meaning for the kind of modern education required to face the challenges of living in the world of the twenty-first century (Cajete (2010), p. 1128, emphasis as in original). As two-eyed seeing implies, people familiar with both knowledge systems can uniquely combine the two in various ways to meet a challenge or task at hand. In the context of environmental crises alone, a combination of both seems essential (Aikenhead and Michell (2011), p. 114). Note:The following two links are not-applicable for text-based browsers or screen-reading software. Show Hide Full Abstract

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Descriptors:
Foreign Countries; Environmental Education; Achievement Gap; Barriers; Epistemology; Cultural Differences; Western Civilization; World Views; Ecology; Land Settlement; Indigenous Knowledge; Ceremonies; Sustainable Development; Science Education; College Science; American Indian Education; Canada Natives; American Indian Culture; American Indian Students; College Instruction; Multicultural Education; Teaching Methods; Educational Philosophy; Politics of Education

Abstract:
The educational gap between Aboriginal and non-Aboriginal Canadians is the most significant social policy challenge facing Canada (Richards 2008). This gap is particularly evident in the science fields. Educational institutions are still regarded as mechanisms of colonization by many Aboriginal people. Their "foreign" Eurocentric (or Western) culture reinforces the systematic barrier to success of Aboriginal students in the current educational system. It is time to develop a new kind of educational process, an "ecology of Indigenous education" (Cajete, "Futures" 42:1126-1132, 2009), to allow Aboriginal peoples to participate fully in academic science and to share their deep understandings about sustainable living. Significant advances in environmental education for all learners will follow if we can embrace the relationship with Mother Earth that allowed Aboriginal peoples to live in harmony with nature for so long before colonization. "The exploration of traditional American Indian education and its projection into a contemporary context is much more than just an academic exercise. It illuminates the true nature of the ecological connection of human learning and helps to liberate the experience of being human and being related at all its levels" (Cajete, "Futures" 42:1126-1132, 2009). In Indigenous cultures, the development of respectful relationships among all participants must precede any effective learning. The development of this respect among all learners results from the successful incorporation of Indigenous culture into the classroom. Equal representation of knowledge from two cultural contexts is described by Mi'kmaw Elder Albert Marshall as "Two-Eyed Seeing" (Bartlett et al. in press) and (Hatcher et al. "Can J Sci Math Tech Educ" 9(3):141-153, 2009a). Two-Eyed Seeing is a mechanism to cross cultural borders, and has been very effective in the science classroom at many levels, as I will describe in this paper. With this guiding principle, Indigenous culture takes a place beside Western, not as an add-on to be brought out for multicultural "festivals". The devastating impact of humans on Mother Earth can be seen as a result of the anthropocentric hierarchy which is evident in many Western Sciences. Mother Earth is calling for bridge-building between Western and Indigenous worldviews. This is a challenge for teachers because of the nature of Indigenous scientific knowledge. Eurocentric, or Western scientific knowledge is passed on as a package, using books, videos and multitudes of supports and props. Aboriginal, or Indigenous knowledge can be described as "ways of knowing" and is acquired through a creative, participatory involvement with Mother Earth. There is an inherent trust in the learner and an intimate relationship between the learner and the "knowledge", with an experienced guide to help. In this paper I will describe the basic premises behind a transition of the University science classroom to accommodate learning from two worldviews. This transition involves a move from inside to outside, both physically, spiritually and intellectually. It also involves an incorporation of ceremony, preparing the learner to listen and observe. Most importantly, a close engagement with the community and the cycles of Mother Earth must occur, reinforcing and expanding the engagement of the learner and the "knowledge". Note:The following two links are not-applicable for text-based browsers or screen-reading software. Show Hide Full Abstract

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Descriptors:
American Indians; Rural Population; Heart Disorders; Risk; Intervention; Health Education; American Indian Education; Dietetics; American Indian Culture; Well Being; Exercise; Printed Materials; Comparative Analysis; Program Effectiveness

Abstract:
The Balance Study is a randomized controlled trial designed to reduce cardiovascular disease (CVD) risk in 200 American Indian (AI) participants with metabolic syndrome who reside in southwestern Oklahoma. Major risk factors targeted include weight, diet, and physical activity. Participants are assigned randomly to one of two groups, a guided or a self-managed group. The guided group attends intervention meetings that comprise education and experience with the following components: diet, exercise, AI culture, and attention to emotional wellbeing. The self-managed group receives printed CVD prevention materials that are generally available. The duration of the intervention is 24 months. Several outcome variables will be compared between the two groups to assess the effectiveness of the intervention program. Note:The following two links are not-applicable for text-based browsers or screen-reading software. Show Hide Full Abstract

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Descriptors:
American Indians; Minority Group Children; Tribes; State Government; Child Development; American Indian Education; American Indian Culture; Early Childhood Education; Health Promotion; Food; Racial Discrimination; Prevention; Cooperation; Communication (Thought Transfer); Parent Education

Abstract:
"Native American Children in Michigan," provides a historical context for the tenuous relationship between Michigan's 12 federally recognized tribes and the state government, paying particular attention to the erosion of Native American education programs and the disproportionate number of Native children who find themselves in both the child welfare and juvenile justice systems. It also highlights how data on Native Americans is simply not collected by county officials, leaving policymakers ill-equipped to make informed decisions on items affecting Native children. This report also places special emphasis on the field of child development science and how researchers are finding the similarities between the best practices of the field and Native American family beliefs. The report notes that an "ecobiodevelopmental" framework to understanding children--where ecology, social determinants and genetics affect learning capacities and lifelong health--mirrors the Native American approach in which cognitive, physical, mental and spiritual development are key components of family life. [For the full report, "Native American Children in Michigan," see ED539963.] Note:The following two links are not-applicable for text-based browsers or screen-reading software. Show Hide Full Abstract

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