Culturally Responsive Teaching Teaching the Native American Student ‘Written and Compiled by Susan Cameron District Curriculum Administrator/Salt River PreK-12 Schools susan.cameron@srpmic-ed.orgCulturally Responsive Teaching Teaching is most effective when prior experiences, community settings, cultural backgrounds, and ethnic identities of teachers and students are included in its implementation. This basic fact is often ignored in teaching some Native, Latino, African, and Asian America students, especially if they are poor. Instead, they are taught from the middle class, Eurocentric frameworks that shape school practices. This frame- work promotes a attitude of cultural blindness. Culturally responsive teaching can be defined as using the cultural knowledge, prior experiences, frames of reference, and performance styles of ethnically diverse students to make learning encounters more relevant to and effective for them. It teaches to and through the strengths of these students. It is culturally validating and affirming. Geneva Gay Culturally Responsive TeachingCharacteristics of Culturally Responsive Teaching Culturally Responsive Teaching is Validating + It acknowledges the cultural heritages of different ethnic groups. + It builds bridges of meaningfulness between home and school experiences, and between academic abstractions and lived cultural realities. * Ituses a variety of instructional strategies that are connected to different learning styles. * It teaches students to know and praise their own and each others’ cultural heritages. Culturally Responsive Teaching is Comprehensive Culturally responsive teachers develop intellectual, social, emotional, and political learning by using cultural referents to impart knowledge, skills, and attitudes. Education designed specifically for students of color incorporates culturally mediated cognition, culturally appropriate social situations for learning, and culturally valued knowledge in curriculum content. Culturally Responsive Teaching is Multidimensional Multidimensional culturally responsive teaching encompasses curriculum content, learning context, classroom climate, student-teacher relationships, instructional techniques, and performance assessments. Culturally Responsive Teaching is Empowering This empowerment enables students to be better human beings and more suc- cessful learners. Empowerment translates into academic competence, personal confidence, courage, and the will to act. In other words, students have to believe they can succeed in learning tasks. Culturally Responsive Teaching is Transformative It defines conventions of traditional educational practices with respect to eth- nic students of color. It is very explicit about respecting the cultures and ex- periences of African American, Native American, Latino, and Asian American students, and it uses these as worthwhile resources for teaching and learning. It recognizes the existing strengths and accomplishments of these students and then enhances them further in the instructional process. Culturally Responsive Teaching is Emancipatory The validation, information, and pride culturally responsive teaching gener- ates are both psychologically and intellectually liberating. The freedom allows students to focus more closely and concentrate more thoroughly on academic learning tasks. This equals increased achievement.Even if you think you are a cultural “fumbler,” you can’t miss if you care and respect your students... ALL of your students. The Power of Caring Caring is one of the major pillars of culturally responsive peda- gogy for ethnically diverse students. It is manifested in the form of teach- er attitudes, expectations, and behaviors about students’ human value, intellectual capabil- A ity, and performance respon- sibilities. Caring interper- sonal relationships are char- acterized by patience, persistence, facilitation, vali- dation, and empowerment for the participants. Uncaring ones are distinguished by impatience, intolerance, dicta- tions, and control. Teachers who genuinely care about students generate higher levels of all kinds of success than those who do not. They have high performance expectations and will settle for nothing less than high achievement. Failure is simply unacceptable to them, so they work dili- gently to see that success for students happens. Fairness Foster Mutual Respect AND Learning Certainly we understand that unless we respect our students, they will not respect us. And as far as discipline, it will be ineffective without respect. Praise and scold quietly rather than in front of other students. Criticize constructively, never destruc- tively. Accent the posi- tive. Let the worst offenders see that your reprimand is for the benefit of them and the whole group, not a sign of dislike or resentment; that you still respect them and are keeping their self-respect in mind, Treat your students with | FAIRNESS in all aspects of daily school life. Do not have different rules and rewards/reinforcements for “different “students or for different groups of students. Students need to know that they are treated fairly. Their parents need to know their child is treated fairly. “The greatest need among Native Americans today is having positive attitudes toward themselves.” 3Native American Values WHOLENESS All things are interrelated. Everything in the universe is part of a single whole. Everything is connected in some way to everything else. It is only possible to understand how it is connected to everything else. CHANGE Everything is in a state of constant change. One season falls upon the other. People are born, live and die. All things change. There are two kinds of change. The coming together of things and the coming apart of things. Both kinds of change are necessary and are always connected to each other, Changes are not random or accidental. If we cannot see how a particu- lar change is connected, it usually means that our standpoint is affecting our perception. BOTH THE PHYSICAL AND SPIRITUAL WORLDS ARE REAL There are two aspects of one reality. There are separate laws which govern each. Breaking of a spiritual principle will affect the physical world and vise versa. People are physical and spiritual beings. TRUE LEARNING People can acquire new gifts, but they must struggle to do so. The process of developing new personal qualities may be called “tue learning.” A person learns in a whole and balanced manner when the mental, spiritual, physical and emotional dimensions are involved in the process. DIMENSIONS OF LEARNING The spiritual dimensions of human develop- ment has four related capacities: 1) The capacity to have and to respond to dreams, visions, ideals, spiritual teaching, goals and theories. 2) The capacity to accept these as a reflection of our unknown or unreal- ized potential. 3) The capacity to express these using symbols in speech, art, or math- matics. 4) The capacity to use this symbolic expression towards action directed at making the possible a reality. POTENTIAL A person must decide to develop his own potential. The path will always be there for those who decide to travel it. Any person who sets out on a journey of self-development will be aided by guides, teachers and 4 _| protectors.Dominant Native American Culture Everythingin the Native American eulture Culture is a,circlé;orhoop which signifies completion, © wholeness, balance and harmony.’ ab important aspect of the way Native Nl learn. | Value Differences’ Between Cultures) Brain Functioning This Left Side Linear Concrete description "Xi Categorize/Compartments. i Auditory Cofmitive Process Right Side J Wholistie/Circtes ae Tearning i “'Global/Interrelationships Visual Separate from daily life Spirituality Daily Life ‘Treat the symptom Mliness Heal the whole person Talk Communication Listen Aggressive/Assertive Demeanor Humility/Shy In front of others Receiving Praise Individually With others Competition With self Exact ‘Time Schedules When we get ready Right/Wrong Morals Natural order Exploit/Control Environment Conserve/fharmony Obtain Material Possessions Share/give away Youth/Energy Aging Elders/Wisdom Written Combract Your word Native Americans are challenged to become aware of and “blend” these values or they become confused, angry and out-of-balance mentally, physically, and spiritually. ‘To find harmony in diversity, teachers must wade through the rhetoric to glean the best research on multiculcural education and, as usual, rely on their own best instincts.’ — Sara BullardEOE gO Cultural Value Comparisons Indian Cultures Few Material Things ‘Timeliness and grace of giving are virtues to be admired. Member of tribes are often suspicious of individuals who collect many material possessions, Some tribes even hold celebrations and give away most of their possessions to others as “love gifts” or “honor gifts.” TODAY Concept Indian people generally live each day as it comes. Plans tomorrow are left until the future becomes the present. To be occupied with things and events too far into the fu- ture is to invite trouble and threatening in- fluence for those future plans, Non-Competition ‘What one is going to do or have in life is not an issue in the Indian home. Tribal co- hesion, tribal solidarity and tribal prosperi ty are ideals that all work together. There is a decided “us,” “we,” “our” orientation to possessions and to success. Indian people, however, are very competitive in sports. Sports are games. Life is not a game. Compact Living Several people living in close quarters pro- vides each person with a spiritual source of world security. The phenomena is akin to the sense of security experienced by a mother wolf and her pups nestled together in a small cave, or a group of Boy Scouts in their sleeping bags within a camping tent in astorm. One can live both modestly and comfortably in close quarters. 6 Non-Indian Cultures Many Material Things Wealth is measured in terms of material ac- cumulation. Many such possessions often constitute “status symbols” and are consid- ered highly desirable. The accumulation of possessions is directly related to the happi- ness of an individual both now and in the future. TOMORROW Concept Non-Indians are very concerned with the future. Such items as insurance, savings for college, plans for vacation, etc., suggest to what extent non-Indian hold this value. “I am the master of my fate and the architect of my future” is an oft-heard phrase. Competition What one is’ going to do, be, or have in life is of great concern to parents. Plans for opening up the “best” doors for chil- dren are virtues. Personal and individual accomplishments are highly respected and praised. There is a marked “I,” “me,” “mine” orientation. Space Living Several people living in close quarters is unhealthy and immoral in some instances. The larger one’s home, the more intelligent and prosperous he will look to others. Chil- dren cannot adequately develop, friends cannot easily be cultivated, and one cannot have a general sense of well-being when one’s living quarters are small.OT Re Ae Cultural Value Comparisons Continued Indian Cultures ‘Time is Unimportant Time is a very relative thing. Clocks are not watched. One does things as they need to be done. “Indian Time” means when ev- eryone gets there. A community meeting can be set for 1:00 p.m. and people will come as near to that time as they wish. So the meeting may actually begin an hour or two later, and this bothers no one. There will always be time in which things will be done, so pressure to do things at specific times is foreign to native peoples. The con- cept of “wasting time” is not understood, ie., as long as a person is breathing, living and occupying space in the physical world, that person is not “wasting time.” Extended Family Indian cultures consider many individu- als to be relatives. Aunts are often con- sidered to be mothers. Uncles are called “fathers,” and cousins are brother and s ters of the immediate family. Clan mem- bers are also considered to be relatives. Man Walks in Balance with Mother Earth The earth and all the creatures dwelling upon it are here to respect and enjoy. If a man accepts this world as it is and lives with it as she/he should, there will be bal- ance and harmony and an abundance of food to sustain good health. Patience ‘To have much patience and to wait is con- sidered to be a good quality. Decisions are made after much thought, contemplation, and advice and counsel from elders. Non-Indian Cultures Time is Important Time is of great importance. When a person says he will be somewhere at 10:00 a.m., he must be there at 10:00 am. Otherwise, he is felt to be a person who “steals” another's time. The premium placed on time results in “rushes” — “rush hour traffic,” “last min- ute rush.” It is felt among this culture to be a virtue to use time to its fullest extent. One who is prompt is respected. There is much emphasis placed on order and organiza- tion and to have both, one must not “waste time.” Time is among the most priceless commodities an individual possesses. Nuclear Family Biological family is of utmost impor- tance, Relationships are limited within this group. Man Controls Nature Control and mastery of the elements are the constant motivations for scientific re- search, Artificial lakes are made; natural waters are controlled; electricity is gener- ated and controlled. Such accomplishments are looked upon with pride. Pride The person who is admired is the one who is decisive and quick to act. She/he gets things done rapidly and then moves on to the next thing to be done, 7Pf - Communicating with Native Americans To the current generation, aspects of traditional Indian cultures still influence Indian families, even those who are more oriented to the majority culture than their own traditional culture. Eye contact is not viewed the same way in Indian culture as it is in the majority culture. In the Indian culture it is not usually seen as a positive aid to communication and many times is seen as rude and negatively aggressive. Indian people often listen and comprehend while doing something else, thus giving the appearance of not listening. Do not discipline or correct Indian students publicly. Discipline usually doesn’t have to be very harsh to be effective. Discipline by Indian parents is usually not as harsh as school discipline. Indian students will not attitudinally accept abuse. They will usually respond to any type of abuse with passive aggression or simply withdraw. Praise warmly, but simply and quietly. Initiate attempts for a warm relationship. Do not be overly aggressive, even in positive nature. In greeting, Indian people will usually do so in a subdued manner. There usually will not be a lot of eye contact, a firm hand grip or a lot of verbalization. Many English idioms and clichés may not be understood by Indian people. Respect the privacy of the student. Indian people do not feel they should verbally defend themselves when accused of something of which they are innocent, and many times will not. Indian people’s “body space” tends to be larger than that of other cultures in America. Respect for diversity is the hallmark of democracy — Asa G. Hilliard 113. Educators should attend Indian activities and visit Indian homes to learn at least some basics of Indian culture, concentrating of course on the Indian people of the local area, Such things as the type of society (cooperative as opposed to competitive), communication differences, values, concept of time, humor and the local home and living condi- tions should be understand to a significant degree. Salt River HS Student Mural Salt River Elementary Kindergarten Students SRHS ClassroomThe National Task Force on Learning Style DEFINITION Learning style is that consistent pattern of behavior and performance by which an individual approaches educational experiences. It is the composite of characteristic cognitive, affective, and physiologiccal behaviors that serve as relatively stable indicators of how a learner perceives, interacts with, and responds to the learning environment. It is formed in the deep structure of neural organization and personality [that] molds and is molded by human development and the cultural experiences of home, school, and society.Eagles Are Meant to Fly: Discovering and Encouraging a Child’s Personal Learning Style «| when these children enter school, virtually all the focus of teach- ers and parents gets placed upon their ‘disability’. It reminds me of the story about the animals who decided to create a school for climb- ing, flying, running, swimming, and digging. They couldn’t agree on which subject was most important, so they said that all the students had to take the same curriculum. The rabbit was an expert in running but almost drowned in swimming class. The experience shocked her so much that she never could run as well after that. The eagle was a whiz at flying, of course, but when he showed up for digging class, he was so inadequate to the task that he got as- signed to a digging remediation program. It took up so much of his time that he soon forgot how to fly. And so forth with the other ani- mals. The animals no longer had the opportunity to shine in their areas of expertise because all were forced to do things that did not re- spect their individual nature. In much the same way, we’re doing that with our children, neglecting their gifts and talents while at the same time forcing them to waste hours of time in boring and inappropriate remediation groups and special classes. Eagles are meant to fly!” | || Source: Armstrong, Thomas, Ph.D. “Neglecting Learning Abilities.” In Their Own ‘Way, G.P. Putnam’s Sonsw. New York, NY, 1987. TrLearning Style Characteristics of Native American Students Listed below are learning style characteristics of Indians that appear in published articles or in educational presentations and/or discussions. Visual in their approach to the world, learn by looking or observation Visual discrimination is a strength Strengths in memory of visual information Visualizing the activity preceded the actual physical activity Observation, self-testing in private; then demonstration of the task Do not attempt to do a task unless they know how to do it. Learn best in natural settings experientially Are not comfortable with public recitation or being called upon to answer a question in a large group setting Children of high ability purposely keep from displaying their academic competence if they will appear to be better than their peers Fear of being criticized/teased/laughed at by peers if they volunteer answers or comments Prefer to work in small cooperative learning groups Prefer to work one-to-one with the teacher Values of generosity, sharing, harmony carry over into classroom, work Are competitive when competition is fair and they feel prepared for the competition Prefer personalized relevant curriculum Strengths in interpreting nonverbal communication See things globally/relationally/holistically Have native language strengths which help them organize their perceptions of the worldINFLUENCES TO THE LEARNING STYLES OF NATIVE AMERICAN CHILDREN Many Indian children are trained to be self-directed and self-reliant by having the freedom to make many of their own choices and decisions and they are allowed to pay the natural consequences. In most Indian families, the child is a revered member of the family unit and as such is a welcomed spectator and participant to all types of family and community affairs. They are taught to be aware of their total environment and remember what they saw to pass on to their children. This style of learning, observational rather than verbal, contrasts sharply with learning styles fostered through childrearing practices prevalent in European-American society. Research seems to indicate what careful observations validate; most Indian children learn through: a) Observation-learning by looking, seeing the whole picture before learning the smaller segments or skills b) Touch/hands experience c) Imitation/trial and error Many Indian children, who prefer a visual style of learning, may be handicapped in schools where auditory learning is catered to. Recommended teaching styles to avoid stereotyping Indian learning styles: 1) Teach, using their learning styles when presenting new concepts. 2) When new concepts are learned and students are comfort- able with the concept, present it in a different learning style. 3) Present lessons in the Indian child’s learning style at least 65% of the time. 4) Present lessons in different learning styles at least 25% to 35% of the time. 5) Present learning activities and tests in the preferred earning style and in a different learning style. 6) Have a repertoire of different teaching strategies of different subject areas. 7) Build on strengths but provide variety to encourage students in activities that are not preferred, so that they stretch and grow. 13Matching Learning Styles with Creative Teaching Strategies Research through the University of Oklahoma shows that the best learning and study approach for Indian children is to see, do, observe and initiate a practical application of skills. Teaching strategies that work well include: 1, 2. 3. w FSparsd 13. 14, 15. 16. 17. 18. Use co-operative learning group versus traditional grouping. Provide a high percentage of group project and a low percentage of oral questions and answers Incorporate manipulative devices and activities what allow a student to “feel and touch”. . Provide a variety of informal classroom setting with freedom of move- ment such as studying on the floor, sitting at a table arranged in small groups, use of a circle informal classroom communication and sharing. . Present the whole picture of things before isolating skills into small segments . Provide activities that are experience-based in activity centers. . Provide a high rate of encouragement. . Provide mobility through scheduled activities. . Provide values clarification activities. . Use peer tutoring and cross-age teaching. . Provide artwork illustrating people and animals, cartoons, woodcarving, model building, miniature displays and map-making. . Use role-playing and creative drama. Organize learning center materials to address all the needs of all learners in the classroom. Encourage opinionated expression of viewpoints in social studies and other subjects where controversy can be found. Present new and difficult material in a visual/spatial mode rather than a verbal mode. Use metaphors, images, analogies and symbols rather than dictionary type definitions. Use brainstorming and open-ended activities. Use instructional games. Student designed games are particularly 14 effective.1. 3. 4. Culturally Sensitive Curriculum 7 Ways for Improving Understanding Through Social Studies Allow Time for Native American History and Culture Native Ameri can history and culture have an important place in the social students curriculum for all students. Both historical and contemporary social, economic, and political issues that affect Indian people should be included. Social studies, taught property, provides an opportunity for all students to see both their own and other societies from multiple points of view. It should also help to eliminate common prejudices and misunder- standings that result from misinformation. Give Native Americans Their Rightful Place A study of groups in world history should give Native Americans an equal place with other groups from Europe, Asia, Africa, and the Islands of the Pacific. Text- books should not leave the impression that “American” history begins with European settlement. Along with other great leaders, great Indian leaders should be given equal prominence. Pontiac (Ottawa), Tecumseh (Shawnee), Pope (Tewa-San Juan Pueblo), Benito Juarez (Zapotec), Ely Parker (Senenda), and Plenty Coups (Crow), among others should be mentioned in textbooks and included in biographies. Assure Historical Accuracy Materials in the classroom need to present a balanced, honest portrayal of Native American history and society. Battles and strange (usually unexplained) customs should not be empha- sized. Theories and educated guesses based on incomplete evidence should not be stated as simple facts. Teach Native American Contributions Social studies is more than battles and political events. It should include the daily life, the ideas, and the values of each group of people studied, as well as their contributions to our thought and well-being. For example, the contributions of Native Americans to the field of medicine, which are described in Virgil Vogel’s American Indian Medicine (Norman: University of Oklahoma Press, 1970), should be studied. The contributions of the Mayans, Incas, and Aztecs to the field of astronomy, genetics, mathematics, and architecture are largely ignored in most history books as well as the political contribu- tions of groups like the Iroquois to our democratic institutions. 1S5. Teach Social Studies as On-going and Dynamic _ In addition to having tribal elders come to school and talk about the old ways, the current issues for tribes of self-determination, land and fishing rights, and economic development should be discussed in classes. Tribal council members should be invited to talk to classes, and students should go on field trips offices and might interview tribal officials or other community leaders. 6. Integrated other Subjects into Your Social Studies Unit — A good social studies unit will add interest to all the other subjects in the curriculum, and will provide an opportunity for application of the knowl- edge learned to those subjects. During your unit on Indian life, your language arts time can be used for recording and revising information obtained in committee work and for writing down stories and informa- tion acquired form tribal elders, parents, or guest speakers. Music, physical education, science, art, and even a little of your mathematics program can be integral to parts of your social studies unit. 7. Learn More about Native Americans Teachers should continually endeavor to update and increase their knowledge of American Indian history, culture, and current issues. A few references for your use are included at the end of this chapter, but you should also watch for new material as it is being published. from Teaching the Native American/Hap Gilliland SSsaaasSsSSSSSSSSEE 8 Ways for Making Science Meaningful to Native Students 1. Integrate Science: Don’t Neglect It Too often, especially in the reservation school or the Alaskan Native village, science has been largely ignored, pushed aside by the pressure of trying to teach reading skills and language improvement. But these skills are learned best through reading, writing, and talking about something, and what better than through the science that affect the student’s daily lives. x Begin with Native American Science In science classes we should give the Native people credit for their knowledge of nature, of animal ways, and of the use of plants. Nature and the observations of nature are integral parts of their heritage and should have an important place in our science 16program. What better way could we begin the study science than by honoring, emphasizing, and using the scientific knowledge of the Native people? Indian students should know that at the time of the European inva- sion of America, America and European native were approximately equal in scientific knowledge, and that much of the Indian’s traditional knowl- edge is still useful today. Tech your students about the Mayas’ advanced knowledge of astronomy, the Aztecs’ study of genetics, the Incas’ techni- cal approach to architecture and their intricate use of brain surgery, and the fact that although their approach than their European peers in zoology and in the use of herbal medicines. Let them know that their own present diets and the rest of the world than their European counterparts did. Teach Science Through Group Problem Solving Group problem solving is part of Native American culture. Bring to the classroom many things from nature and let the students work in groups to learn about them through hands-on experiments. Let them plant beans in mason jars with paper towels wrapped around the inside. Plant the beans between the tow- el and the glass so students can observe them sprouting and see the growth of roots and leaves. Then let them experiment with different soils, different amounts of water and sunshine, and discuss together the possible causes of their observation, drawing their own conclusions. Use Hands-On Science Children will not become excited about science by trying to dig it out of a dull textbook. Science is understood and concepts are clarified by seeing and doing-by hands-on science. Hands-on science is not reading. It is not watching while a teacher performs an experiment or showcases a scientific phenomenon. It is students doing, actively participating, then discussing and evaluating what they have learned. Dig Deeply Most elementary science books introduce a hundred different areas of science, but never really get deeply into any of them. They may be a good introduction, but will never really get students excited about science. Choose carefully the topics you feel are important for everyone to know, interesting, and locally applicable. Use your textbooks, a good story or legend, or objects from nature to introduce the subject and to get the students excited about it, then let the students use the library, their parents, the nearest plot of vacant land, the resources of the community, and local elders or scientists to really dig in and learn about it in detail. 176. Teach the Language of Science There may be many words that are completely unfamiliar to the students. More often, the students recognize all the words and think they know their meanings. Then neither they nor the teacher can understand why the material doesn’t make sense, not realizing that the meanings the students have learned have little relation- ship to the meanings of the words as used in the textbooks or by the teach- er. A word may have a dozen meanings; the student may know only one. 7. Don’t Ignore the Taboos There are many things that can be done in the classroom, especially in the study of biology, that are taboo to many Native American students. Before you begin your experiments, be aware of local cultural beliefs that may make your particular experiments offensive to some students. The Killing of any animal, including an insect, or even a plant, simply so that it can be studied is a sacrilege to many Natives. Some may expect it to bring illness or even death to them or a loved one. Owls and spiders have special powers. To some Indians of the south- west, discussion of the owl or even the writing of the word could bring great harm. Amphibians, reptiles, and turtles have special significance to many groups. Coyotes have a special place in the lore of all tribes. 8. What about Modern Problems and Technology? Native students usually quickly see the relationship of the biological sciences of the old culture, but they seldom take much interest in the physical sciences. Yet all Native people rely on some type of lighting and heating, on modern medi- cine, and are in contact with telephones, TV, automobile, appliances. Most of my Native students have thought of these as things from the non-Indian world that you accept and use, but that you don’t try to understand or even think much about. Once they are made aware that they can actually find out what makes these technologies work, they may become interested in the scientific principles behind them. These technologies are a practical lead-in to the physical sciences. from Teaching the Native American/Hap Gilliland Sse or3 Ways of Increasing Mathematics Learning Native students will learn more mathematics if the concepts presented in the classroom are culturally relevant, are responsive to their preferred learning styles, and emphasize the learning of English language mathematics terms. 1. Use Culturally Relevant Materials A culturally relevant curriculum should value the student’s heritage and build on ideas that are meaningful to them. One way a teacher can make mathematics meaningful is by using culturally relevant materials. This is an advantage for two reasons. First, the students see mathematics applied to their real world. All too often Indian students see no relation between school mathematics and reality and therefore have little motivation to apply themselves to the study of mathematics. Through the use of examples like the one described above, the teacher is able to stimulate the interest of the students in math. In the arrow throwing contest, the Crow Indian students were actively involved in the learning because the situation described is a regular part of the tribal culture. Other events that have strong cultural significance can also be used as a basis for teaching mathematics to American Indian students. Adapt to Native Learning Styles The Native students’ learning of mathematics is also influenced by difference in their learning styles. The Native student is more typically a visual/kinesthetic learner than an audi- tory learner. Most school instruction is more auditory/abstract in its emphasis and does not respond to the native students’ preferred style of learning. Native students process mathematics in a less abstract way because their view of the world is more practical. Typical mathematics learning materials are prepared on the assump- tion that all students learn mathematics in the same way. An examination of such materials indicates that the dominant mode of presentation of mathematics is abstract, but depends on tactile and visual stimuli to facilitate learning. Emphasize the Learning of Mathematical Language A third way in which the Native student relates differently to the mathematics curriculum is in the use of language. In the mathematics classroom many terms are used in ways that differ from normal English usage. For example, the word ‘product’ in mathematics refers to the results of multiplying two numbers, whereas in conventional English it connotes something that has been completed. Students who come from homes where the English language is not used extensively are less likely to be aware of the varied meanings of such terms. from Teaching the Native American/Hap Gilliland [79“THE TASK CHALLENGING NATIVE COMMUNITIES Is TO RETAIN THEIR DISTINCT CULTURAL IDENTITIES WHILE PREPARING MEMBERS FOR SUCCESSFUL PARTICIPATION IN A WORLD OF RAPIDLY CHANGING TECHNOLOGY AND DIVERSE CULTURES.” —Indian Nations At Risk Task Force The symbol of the Salt River Pima-Maricopa Community is the Man in Maze, an apt design for an Indian Community caught in the web of a burgeoning metropolitan pressures. The legend, which is taught to all Pima-Maricopa children, depicts the experiences which occur during the journey through the maze of life. While negative events happen, children are told that, ultimately, each person can discover a physical, mental, social and spiritual balance. At the center of the maze are one’s dreams and goals. When one reaches the center, the legend describes that each person is met by the Sun God who blesses and greets us and passes us on to the next world. 20,Salt River Pima-Ma ricopa a Education Mission Statement ‘The mission of the Education Department is to offer educational opportunities to lifelong learners of all ages in order to promote Community self-sufficiency and preserve the Onk Akimel O’Odham himdak and the Xalychidom Piipaash huudoishxish for the Salt River Pima-Maricopa Indian Community. Salt River Education - Our Purpose, Our Passion, Our Pride! Salt River Pima-Maricopa Indian Community Mission Statement ‘The Salt River Pima-Maricopa Community protects sovereignty and promotes individual self-sufficiency. The government efficiently provides essential and quality services in a manner respectful of the O’Odham and Piipaash values, cultures and traditions, Community Core Values Honesty +Love + Respect for Self * Respect for Others * Work Ethic + Stewardship * Tolerance + Individuals working for the benefit of the whole community * Spirituality + Family Foundation + Respect for natural resources * Humility Tribal Council Vision Statement ‘The vision of the Salt River Pima-Maricopa Indian Community is to improve and preserve the quality of life for its people. This on-going commitment will include the. promotion and preservation of self determination and sovereignty, well planned economic growth leading to financial security, a spiritually and physically healthy environment and a dedication to education. ‘This vision includes the preservation of our values and traditions and the pass- ing of our ancestors’ wisdom to futures generations. While clearly involved in many aspects of the Community, our Elders fulfill an especially important role regarding the preservation of values and traditions. Finally, this vision includes endless generations of Onk Akimel O’Odham and Xalychidom Piipaash embracing the Salt River Pima-Maricopa Community with dignity and pride. 21O’Odham Dances E-atk ep ai mato e-keihi g o odham © e-keihi kut hab masma ab o i ha-miab g ju:k apt ge cuhug oidk o ka:d mat hab o kaijjid: “ cig 0, oig o at hahawa o ma:si oig 0, oig 0 am 0 akia wi is g fee i oig 0, oig o at hahawao -ce gta oig 0, oig o am oa kia wi is g s-cuhug oig 0, oig 0.” It is the time for the ritual. ma To dance, to sing so that rain may come, so that the earth may be fixed one more time. throughout the night, a night too short for such important work, the people converge energies. They call upon the night. They call upon the stars in the darkness. They call upon the hot breezes. They call upon the heat coming off the earth. They implore all animals. The ones that fly in the sky. The ones that crawl upon the earth. The ones that walk. The ones that swim in the water and the ones that move in between water, sky, and earth. They implore them to focus on the moisture. All are dependent. From the dark dryness of the desert, on that one night the call of the people is heard. It heard by the oceans, winds, and clouds. 22All respond sympathetically. Throughout the night you hear the one who is assigned yelling: “ig 0, oig 0 before it becomes light oig 0, oig o there are still songs to be sung cig 0, oig o there are still songs to be sung cig 0, oig 0 before the sun comes up oig 0, oig o there is still a little bit of night left. With the dawn we face the sunrise, We face it with all our humility. We are mere beings. All we can do is extend our hands toward the first light. In our hands we capture the first light. We take it and cleanse ourselves. ‘We touch our eyes with it. ‘We touch our faces with it. We touch our hair with it. ‘We touch our limbs. We rub our hands together, we want to keep this light with us. ‘We are complete with this light. This is the way we begin and end things. by Ofelia Zepeda from Ocean Power Poems from the DesertThe Delight < Songof i Ts0ai~Talee* Tam a feather on the bright sky Bh Lam the blue horse that runs in the plain I am the fish that rolls, shining, in the water I am the shadow that follows a child Lam the evening light, the lustre of meadows Tam an eagle playing with the wind Tam acluster of bright beads lam the farthest star I am the cold of the dawn Tam the roaring of the rain Lam the glitter on the crust of the snow Lam the long track of the moon in a lake Tama flame of four colors Tama deer standing away in the dusk lama field of sumac and pomme blanche Jam an angle of geese in the winter sky am the hunger of a young wolf Tam the whole dream of these things You see, I am alive, I am alive I stand in good relation to the earth I stand in good relation to the gods I stand in good relation to all that is beautiful I stand in good relation to the daughter of Tsen-tainte You see, I am alive, I am alive —N. Scott Momaday (* his Indian name)NOTESA Pima Legend Once upon a time an old Indian woman had two grandchildren. Every day she ground wheat and corn between the grinding stones to make porridge for them. One day as she put the water-olla on the fire outside the house to heat the wa- ter, she told the children not to quarrel because they might upset the olla, But the children began to quarrel. They upset the olla and spilled the water and their grandmother spanked them. ‘Then the children were angry and ran away. They ran far away over the moun- tains. The grandmother heard them whistling and she ran after them and fol- lowed them from place to place, but she could not catch up with them. At last the older boy said, “I will turn into a saguaro, so that I shall live forever and bear fruit every summer.” The younger said, “Then I will turn into a palo verde and stand there forever. These mountains are so bare and have nothing on them but rocks, I will make them green.” The old woman heard the cactus whistling and recognized the voice of her grandson. So she went up to it and tried to take the prickly thing into her arms, but the thorns killed her. That is how the saguaro and the palo verde came to be on the mountains and the desert. 27Helpful Resources Changes in American Indian Education: A Historical Retrospective for Educators in the United States. ERIC Digest. (http://www. thememoryhole.org/edu/eric/ed314228html) Gilliland, Hap. (1999). Teaching the Native American (4th Ed.). Dubuque, IO: Kendall/Hunt. 288pp. + xviii. Basic text on American Indian education that emphasizes culturally relevant educa- tion, building on students backgrounds, promoting self esteem and self control, and getting parents involved. Learning Styles of American Indian/Alaska Native Students. Cornel Pewewardy, 2002. Reyhner, Jon. (Ed.). (1992). Teaching American Indian Students. Nor- man, OK: University of Oklahoma Press. Comprehensive resource book for educators of American Indians that maintains that Indian students can improve, their academic performance through educational approaches that do not force students to choose between the culture of their home and the culture of their school. Summarizes research on Indian education, provides practical suggestions for teachers, and offers a large selection of resources available to teachers of Indian students. Rhodes, Robert. (1994). Nurturing Learning in Native American Students. Hotevilla, AZ: Sonwai Books. Takes a holistic, student and community centered approach to learning that views students as active learners and teachers acting as facilitators/coaches. The most valuable aspect of this book lies in the philosophical stance the author takes towards schooling, which urges educators to take a bottom up approach to schools that begins with them studying their students and their students’ community. Swisher, Karen. (1991). American Indian/Alaska Native Learning Styles 1991 ERIC Digest. Swisher, Karen. (1994). American Indian Learning Styles Surve An Assessment of Teachers Knowledge. JEILMS. (http://jan. uce.nau.edu/~jar/AIE/LS.html). 28Sources Cultural Information on the Native American Student, MPS Native American Program, 1996-97 Culturally Responsive Teaching, Theory, Research, & Practice, Geneva Gay Ocean Power Poems From the Desert Ofelia Zepeda Teaching the Native American, Hap Gilliland Teaching American Indian Students, Jon Reyner, Ed. Acknowledgments Theresa N. Price Mesa Public Schools Native American Program Sandra Anton-Jones Salt River Education Department Gary Frederick ©’ Odham-Piipaash Language & Culture Department |