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Foreign Countries; Canada Natives; Mathematics Education; Mathematical Concepts; American Indian Education; American Indian Students; Elementary Secondary Education; Mathematics Instruction; Teaching Methods; American Indian Languages

Abstract:
As part of a larger project focused on decolonising mathematics education for Aboriginal students in Atlantic Canada, this article reports on the role of the Mi'kmaw language in mathematics teaching. By exploring how mathematical concepts are talked about (or not talked about) in the Mi'kmaw language, teachers and researchers can gain insight into how Mi'kmaw children think about mathematical concepts. It is argued that much can be learned by asking questions such as "What's the word for... ?" or "Is there a word for... ?" Numerous examples of such conversations are presented. It is argued that particular complexities arise when words such as "flat" and "middle" are taken-for-granted as shared, but in fact do not have common use in the Mi'kmaw language. By understanding these complexities and being aware of the potential challenges for Mi'kmaw learners, teachers can better meet the needs of these students. It is argued that understanding Aboriginal languages can provide valuable insight to support Aboriginal learners in mathematics. Note:The following two links are not-applicable for text-based browsers or screen-reading software. Show Hide Full Abstract

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Foreign Countries; Program Descriptions; Number Concepts; Numbers; Number Systems; Instructional Materials; Material Development; Indigenous Populations; Elementary School Teachers; Instructional Design; Indigenous Personnel; American Indians; American Indian Languages; American Indian Education; Native Language; Ethnology; Mathematics

Abstract:
Results from a project conducted in Mexico are discussed, in which a group of 17 indigenous teachers analyzed the numeration systems of their first language. The main goal of the project is to develop resources that help teachers in supporting students' understanding of the systems. In the first phase of the project, the central organizing ideas of 14 numeration systems were specified. Each system belonged to a different Mesoamerican language. Three aspects of the systems were identified that would have to be accounted for in instructional design. They include using 20 as a multiplicative base. Examples are presented of the instructional resources that indigenous teachers could use to help their students understand the quantitative rationales of the systems. Note:The following two links are not-applicable for text-based browsers or screen-reading software. Show Hide Full Abstract

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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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American Indians; American Indian Education; Postsecondary Education; Higher Education; Interviews; Alaska Natives; Dropouts; Dropout Rate; School Counselors; Academic Achievement

Abstract:
This study examined 21 American Indian students' postsecondary transition and retention experiences through a phenomenological methodology. Postsecondary transition is the process of leaving home and adjusting to postsecondary education. Postsecondary retention is achieving success and remaining at a university for at least 6 months. Data sources included individual interviews, journal analysis, and document analysis. The 10 emergent themes described an interconnected phenomenon centered on institutional, social, and interpersonal dimensions. (Contains 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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Risk; American Indians; American Indian Education; Feedback (Response); Obesity; Researchers; At Risk Persons; Cultural Awareness; Curriculum Implementation; Health Education; Cultural Pluralism; Secondary School Students; Heart Disorders

Abstract:
Background: American Indian children and adolescents are at risk for obesity, type 2 diabetes, hypertension, elevated cholesterol, and smoking, all of which are risk factors for cardiovascular disease. Objective: To address these health issues, we developed, implemented, and evaluated a culturally appropriate cardiovascular disease curriculum called "In Our Voice" for American Indian students in grades 7 through 12. The curriculum consisted of 16 modules lasting 50 minutes each, and it was implemented as a pilot test at five sites in two western states. Results: We faced many challenges to success, including competing demands for instructional time and classrooms, which prevented two schools from completing the curriculum. Two notable findings emerged: students preferred a multicultural focus over a culturally tailored focus, and they desired more interactive educational materials. Conclusion: Recommendations for successfully implementing an innovative curriculum include ensuring the ongoing presence of researchers at school sites, funding an internal curriculum champion at every site, and maintaining student advisory boards to communicate student feedback to researchers. Note:The following two links are not-applicable for text-based browsers or screen-reading software. Show Hide Full Abstract

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Foreign Countries; Environmental Education; Ecology; Sustainable Development; Teaching Methods; Educational Philosophy; Social Justice; Sciences; American Indians; Personal Narratives; Conferences (Gatherings); Multicultural Education; Indigenous Knowledge; Indigenous Populations; Canada Natives; Higher Education; Tribally Controlled Education; American Indian Education; Science and Society; Interdisciplinary Approach

Abstract:
This paper introduces a mini-symposium on bringing Indigenous ways of knowing together with the teaching of environmental studies and sciences (ESS). Both knowledges share a fundamental interest in the relationship of humans with the Earth, yet until recently, Indigenous ways of knowing have rarely been visible in the teaching of ESS. Teaching with both knowledges can better prepare ESS students for a multicultural world and help them develop a more complex perception of the environment. Such teaching helps address the social justice issue of longstanding marginalization of Indigenous peoples in academia. As ESS explores its boundaries and identity, addressing the many knowledges that lie outside of Western scientific and intellectual frameworks is critical. The authors include faculty and researchers from biological science, plant ecology, integrative science, sustainability, Indigenous environmental studies, and education. They identify as members of specific Native American, First Nations or Aboriginal communities, and/or Anglo-European or European heritages. They hail from public, private, and tribal institutions in the USA and Canada, serving Indigenous and mainstream students. Their papers range from scholarly analyses to conceptual reviews to personal narrative and a Trickster tale. A theme throughout is the need to respect both ways of knowing, dismissing neither science nor Indigenous ways of knowing, but bringing both together. The papers describe significant groundwork in teaching practices, conceptual frameworks, a body of literature, and course and program structures. The authors address the relationship between knowledges, why and to whom this interface is important, the impact of cultural erasure, the necessity for Indigenous voice in the classroom, the teaching/learning process, and directions for further research. 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:
American Indian Students; Tribally Controlled Education; College Instruction; Religious Factors; Global Approach; Environmental Education; Ecology; Sustainable Development; American Indian Education; Indigenous Knowledge; World Problems

Abstract:
The college classroom at a tribal college offers a dynamic perspective on the discussion of traditional ecological knowledge. It provides a unique view because it is one of the very few settings in higher education where the majority of students in the class are American Indian. It is here where traditional ecological knowledge should become tangible, practical, and embraced. It is evident when students talk about their culture and spiritual practices. It is shown when they relate stories that their grandparents have passed down to them over the years. It is evident when they share their experiences of spending time in the forest and interacting with the land as if it was their best friend. My experience as a non-native instructor at the College of Menominee Nation in northern Wisconsin over the past 10 years has provided me with not only an appreciation for traditional ecological knowledge, but actually an understanding for how it is essential in the global study of environmental sustainability. This paper will detail the basis for making such an assertion. 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:
Health Education; Intervention; American Indians; American Indian Education; Young Children; Child Caregivers; Family Programs; Health Behavior; Behavior Change; Outcomes of Education; Outcome Measures; Research Design; Data Collection

Abstract:
Healthy Children, Strong Families (HCSF) is a 2-year, community-driven, family-based randomized controlled trial of a healthy lifestyles intervention conducted in partnership with four Wisconsin American Indian tribes. HCSF is composed of 1 year of targeted home visits to deliver nutritional and physical activity curricula. During Year 1, trained community mentors work with 2-5-year-old American Indian children and their primary caregivers to promote goal-based behavior change. During Year 2, intervention families receive monthly newsletters and attend monthly group meetings to participate in activities designed to reinforce and sustain changes made in Year 1. Control families receive only curricula materials during Year 1 and monthly newsletters during Year 2. Each of the two arms of the study comprises 60 families. Primary outcomes are decreased child body mass index (BMI) z-score and decreased primary caregiver BMI. Secondary outcomes include: increased fruit/vegetable consumption, decreased TV viewing, increased physical activity, decreased soda/sweetened drink consumption, improved primary caregiver biochemical indices, and increased primary caregiver self-efficacy to adopt healthy behaviors. Using community-based participatory research and our history of university-tribal partnerships, the community and academic researchers jointly designed this randomized trial. This article describes the study design and data collection strategies, including outcome measures, with emphasis on the communities' input in all aspects of the research. Note:The following two links are not-applicable for text-based browsers or screen-reading software. Show Hide Full Abstract

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