Boozhoo,
Benefit of technology & Creating a learning Community
With this rather new phenomenon, and through my involvement in Ceremonies and with Elders and Traditional Teachers, that Aboriginal conceptions of reality still remain true to the Original Instructions given by the Creator and the traditions that have been passed down through countless generations. Many traditonal minded Natives continue to share their knowledge and explore the complexity of Creation in a traditional way. However, it is also, I believe, appropriate to suggest that we live in a time when new generations are gradually beginning to discuss their traditions in new ways. Traditional knowledge also recognizes that there are given assumptions or beliefs that must be acknowledged. Assumptions and beliefs are thorny issues in academia; nevertheless, they exist as a foundational structure within this traditional method. Assumptions and beliefs are generally defined. This definition can be misleading, potentially bringing one to the conclusion that there is no rigorous system implied in a Traditional method. It is here that we have the first instance of confusion based in language.
The only drawback, that I experienced in this journey was my laptop was not compatiable to complete all work, it wasn't until I met Brian in Hayward on Saturday April 17 and using his laptop to get up to speed. I am going to purchase a Mac this summer.
This led me to when I was leanring the speech and figuring out how to get it to class, my brother who lives in Wausau helped to record a CD on his Mac, which has the software garage band (awesome) and this will be helpful looking ahead to using more technology in our big assignment with Mary in producing a curriculum DVD or CD.
I want to say Migwech to Waabishkimakwa for all the support and teachings.
Ahaw
Chi-abay
Wednesday, May 13, 2009
Friday, May 1, 2009
How Do our Teachers Become Licensed to Teach?
AMERICAN INDIAN STUDIES PROGRAM "Act 31"
In 1983, the people of Wisconsin were largely unprepared for the implications of the Voight Decision, the federal court decision which affirmed the reserved rights of the Lake Superior Bands of Chippewa. The curriculum in Wisconsin’s public schools had included very little about the history, culture, or tribal sovereignty of the other federally-recognized tribes and bands in the state, and until recently, adequate instructional resources were largely unavailable. This lack of information led to a lack of understanding, and the societal problems which arose illustrated the need for accurate, authentic information about American Indians. In 1989, the Wisconsin State Legislature acted to address this situation by requiring all public schools to provide instruction about the histories, cultures, and tribal sovereignty of the federally-recognized tribes and bands in the state. These requirements were designed to provide Wisconsin’s students with instruction in American Indian Studies because of its academic appropriateness and its potential to serve as a positive force with which to combat misunderstanding and social unrest.
DESCRIPTION
The 1989-1991 biennial budget, 1989 Act 31, instituted a set of instructional requirements related to American Indians and broader themes of human diversity. It also established the American Indian Studies Program within the Department of Public Instruction to support public school districts’ efforts to design and implement appropriate instructional efforts in American Indian Studies as required by state law. The law requires all public schools to provide instruction in the history, culture, and tribal sovereignty of the federally-recognized tribes and bands in the state. Related statutes deal with teacher education, education in human relations, and the use of appropriate instructional materials. Since the dissolution of the American Indian Language and Culture Education Board in 1997, the American Indian Studies Program has also been assigned primary responsibility for American Indian Language and Culture Education Programs. The program also addresses related concerns regarding the education of American Indian students in the public schools. Program staff currently consists of one full-time consultant and one part-time program assistant.
PLAN OF ACTION
The primary roles of the American Indian Studies (AIS) staff include providing information, training, and technical assistance to districts; developing or acquiring resources and materials to facilitate quality instruction; and serving as the DPI liaison to tribal communities and organizations statewide. Program staff frequently present at local, regional, and statewide conferences, trainings and inservices, and organize an annual American Indian Studies Summer Institute. To maximize effectiveness, staff frequently collaborate with tribes, CESAs, and school districts to establish ongoing collaborative relationships.
IMPACT
The program’s activities build teachers’ capacity to serve students in Wisconsin’s schools and support efforts to address long-held stereotypes, omissions, and inaccuracies concerning American Indians. This instruction enables students to become better informed about the rich heritage of the federally-recognized tribes and bands residing in the state. It also fosters the ability to learn about, experience, understand, and appreciate another culture -- an important skill to be successful, contributing members of society in a changing world.
AMERICAN INDIAN STUDIES AND RELATED STATUTES
As a result of the efforts and recommendations of the 1984 Ad Hoc Commission on Racism, the American Indian Language and Culture Education Board, and by various individuals, groups, and organizations, amendments to the 1989-1991 biennial budget were signed by Governor Thompson on August 3, 1989. The following are statutes relating to the instruction in American Indian history, culture, and tribal sovereignty:
Chapter 115 - State Superintendent: General Classifications and Definitions: Handicapped Children
115.28 General Duties
(17) AMERICAN INDIAN LANGUAGE AND CULTURE EDUCATION.
(d) In coordination with the American Indian Language and Culture Education Board, develop a curriculum for grades 4 to 12 on the Chippewa Indians’ treaty-based, off-reservation rights to hunt, fish and gather.
Chapter 118 - General School Operations
118.01(c) Citizenship. Each school board shall provide an instructional program designed to give pupils:
7. An appreciation and understanding of different value systems and cultures.
8. At all grade levels, an understanding of human relations, particularly with regard to American Indians, Black Americans and Hispanics.
Chapter 118 - General School Operations
118.19 Teacher Certificates and Licenses
(8) Beginning July 1, 1991, the state superintendent may not grant to any person a license to teach unless the person has received instruction in the study of minority group relations, including instruction in the history, culture and tribal sovereignty of the federally-recognized American Indian tribes and bands located in the state.
Chapter 121 - School Finance
121.02 School District Standards
(1) Each school board shall:
(h) Provide adequate instructional materials, texts and library services which reflect the cultural diversity and pluralistic nature of American society.
(L)4 Beginning September 1, 1991, as part of the social studies curriculum, include instruction in the history, culture and tribal sovereignty of the federally recognized American Indian tribes and bands located in this state at least twice in the elementary grades and at least once in the high school grades.
Brian
In 1983, the people of Wisconsin were largely unprepared for the implications of the Voight Decision, the federal court decision which affirmed the reserved rights of the Lake Superior Bands of Chippewa. The curriculum in Wisconsin’s public schools had included very little about the history, culture, or tribal sovereignty of the other federally-recognized tribes and bands in the state, and until recently, adequate instructional resources were largely unavailable. This lack of information led to a lack of understanding, and the societal problems which arose illustrated the need for accurate, authentic information about American Indians. In 1989, the Wisconsin State Legislature acted to address this situation by requiring all public schools to provide instruction about the histories, cultures, and tribal sovereignty of the federally-recognized tribes and bands in the state. These requirements were designed to provide Wisconsin’s students with instruction in American Indian Studies because of its academic appropriateness and its potential to serve as a positive force with which to combat misunderstanding and social unrest.
DESCRIPTION
The 1989-1991 biennial budget, 1989 Act 31, instituted a set of instructional requirements related to American Indians and broader themes of human diversity. It also established the American Indian Studies Program within the Department of Public Instruction to support public school districts’ efforts to design and implement appropriate instructional efforts in American Indian Studies as required by state law. The law requires all public schools to provide instruction in the history, culture, and tribal sovereignty of the federally-recognized tribes and bands in the state. Related statutes deal with teacher education, education in human relations, and the use of appropriate instructional materials. Since the dissolution of the American Indian Language and Culture Education Board in 1997, the American Indian Studies Program has also been assigned primary responsibility for American Indian Language and Culture Education Programs. The program also addresses related concerns regarding the education of American Indian students in the public schools. Program staff currently consists of one full-time consultant and one part-time program assistant.
PLAN OF ACTION
The primary roles of the American Indian Studies (AIS) staff include providing information, training, and technical assistance to districts; developing or acquiring resources and materials to facilitate quality instruction; and serving as the DPI liaison to tribal communities and organizations statewide. Program staff frequently present at local, regional, and statewide conferences, trainings and inservices, and organize an annual American Indian Studies Summer Institute. To maximize effectiveness, staff frequently collaborate with tribes, CESAs, and school districts to establish ongoing collaborative relationships.
IMPACT
The program’s activities build teachers’ capacity to serve students in Wisconsin’s schools and support efforts to address long-held stereotypes, omissions, and inaccuracies concerning American Indians. This instruction enables students to become better informed about the rich heritage of the federally-recognized tribes and bands residing in the state. It also fosters the ability to learn about, experience, understand, and appreciate another culture -- an important skill to be successful, contributing members of society in a changing world.
AMERICAN INDIAN STUDIES AND RELATED STATUTES
As a result of the efforts and recommendations of the 1984 Ad Hoc Commission on Racism, the American Indian Language and Culture Education Board, and by various individuals, groups, and organizations, amendments to the 1989-1991 biennial budget were signed by Governor Thompson on August 3, 1989. The following are statutes relating to the instruction in American Indian history, culture, and tribal sovereignty:
Chapter 115 - State Superintendent: General Classifications and Definitions: Handicapped Children
115.28 General Duties
(17) AMERICAN INDIAN LANGUAGE AND CULTURE EDUCATION.
(d) In coordination with the American Indian Language and Culture Education Board, develop a curriculum for grades 4 to 12 on the Chippewa Indians’ treaty-based, off-reservation rights to hunt, fish and gather.
Chapter 118 - General School Operations
118.01(c) Citizenship. Each school board shall provide an instructional program designed to give pupils:
7. An appreciation and understanding of different value systems and cultures.
8. At all grade levels, an understanding of human relations, particularly with regard to American Indians, Black Americans and Hispanics.
Chapter 118 - General School Operations
118.19 Teacher Certificates and Licenses
(8) Beginning July 1, 1991, the state superintendent may not grant to any person a license to teach unless the person has received instruction in the study of minority group relations, including instruction in the history, culture and tribal sovereignty of the federally-recognized American Indian tribes and bands located in the state.
Chapter 121 - School Finance
121.02 School District Standards
(1) Each school board shall:
(h) Provide adequate instructional materials, texts and library services which reflect the cultural diversity and pluralistic nature of American society.
(L)4 Beginning September 1, 1991, as part of the social studies curriculum, include instruction in the history, culture and tribal sovereignty of the federally recognized American Indian tribes and bands located in this state at least twice in the elementary grades and at least once in the high school grades.
Brian
Tuesday, April 21, 2009
Website Research
Nanaan e-ki-na-ma'-di-win'
http://www.real-dream-catchers.com/Ojibwe_culture_and_language/ojibwe_language.htm
(1).Introduction (bezhig) to Ojibwe Language
izhichige(verb) meaning the way in which he/she does (something)
e-ki-na-ma'-di-win' (teachings
debwe(verb) he/she tells the truth"de" usually signifies something going on in the mind/thinking (also in "he/she understands","he/she knows", and "he/she believes").
"bwe" refers to speech (also in "he/she speaks", "he/she says so"),
"debwe" literally means something like, "to know enough about something to speak of it" (in Ojibwe culture you would not risk talking like you know something when you really don't; to be found wrong would be an embarrassment).
Medicines: ah-say-ma' (tobacco), mush'-ko-day-wushk' (sage), gi-shee-kan-dug (cedar), o-gee-bic-coon' (roots)
(2).Introduction to Ojibwe Noun and Pronoun Grammar
Writing System (Fiero system)
1. All words are read as they�re written. 2. Double vowels stand for long vowels and should be read as long single sound (eg.: /aa/ is [a:], but not [aa]. There are seven vowel sounds (short and long) in Fiero system: 2.1. short /a/ sounds like u in mud; 2.2. long /aa/ sounds like a in father; 2.3. short /i/ sounds like i in sit or Jim; 2.4. long /ii/ sounds like ee in seen or ea in sea; 2.5. /e/ sounds like ay in pray; 2.6. short /o/ sounds like �oh� or oe in doe; 2.7. long /oo/ sounds like oo in loon or o in do; 3. There is also /zh/ which sounds like su in measure. 4. An apostrophe /�/stands for glottal stop. 5. /nh/ stand after nasal vowels to indicate them (/nh/ are not pronounced). 6. There are no sounds l, r, v, f or letters f, l, q, r, u, v and x.
(3).Commands. Imperative
"Yes/no" Questions and Negations
"Yes/no" questions, which need "yes" or "no" answer are formed using special question marker - a word ina or na. It always stands after the first word in a question:
giwiisin ina? = are you eating? giminikwe na? = are you drinking? ginamadab ina? = are you sitting? gigii-anokii na bijiinaago? = did you work yesterday? giwii-izhaa na adaawewigamigong waabang? = will you go to the store tomorrow?
Negations are formed with a word gaawiin = «no, not» and a negative suffix /-sii/ or /-zii/ for vai and vta, /-siin/ or /-ziin/ for vti and vta, /-sinoon/ or /-zinoon/ for vii. A consonant in a suffix depends on a stem ending - 's' after a vowel and 'z' after a consonant:
gaawiin niwiisinisii = I'm not eating gaawiin niminikwesii = I'm not drinking gaawiin ningii-anokiisii bijiinaago = I didn't work yesterday gaawiin niwii-izhaasii adaawewigamigong waabang = I won't go to the store tomorrow
(4).Anishinaabe Questions
Do you want to eat? ... Giwii-wiisin ina?
Are you going over there? ... Giwii-izhaa na?
Are you working? ... Gidanokii na?
(5).Verb Categories and Conjugation
wiisini - eats
izhaa - goes
ni-wiisin
I eat
nind-izhaa
I go
gi-wiisin
you eat
gid-izhaa
you go
wiisini
s/he eats
izhaa
s/he goes
ni-wiisini-min
we (exc) eat
nind-izhaa-min
we (exc) go
gi-wiisini-min
we (inc) eat
gid-izhaa-min
we (ins) go
gi-wiisini-m
you pl. eat
gid-izhaa-m
you pl. go
wiisini-wag
they eat
izhaa-wag
they
Gih'ga-wa-ba-min na-gutch'! (See you later!)
Chi-abay
Sunday, April 19, 2009
Visit
Boozhoo.
Just wanted to share with class, that I gave my speech to Brian, provided a CD of it for class to hear. It was great to visit with Brian one on one and sharing some thoughts. I am planning on attending the Language Conference next month and goal is to continue to ramble speech with no notes.
Ahaw
Brian
Just wanted to share with class, that I gave my speech to Brian, provided a CD of it for class to hear. It was great to visit with Brian one on one and sharing some thoughts. I am planning on attending the Language Conference next month and goal is to continue to ramble speech with no notes.
Ahaw
Brian
Saturday, April 18, 2009
Protocol
Boozhoo,
Just letting our awesome class, know that I have placed some asema down and will offer Waabishkimakwa some asema as well. I prayed to have the strength in offering my speech today.
The push is on, roller coaster effect. Started strong with classes and will finish strong as well.
Miigwech
ChiAbay
Just letting our awesome class, know that I have placed some asema down and will offer Waabishkimakwa some asema as well. I prayed to have the strength in offering my speech today.
The push is on, roller coaster effect. Started strong with classes and will finish strong as well.
Miigwech
ChiAbay
Tuesday, April 14, 2009
Website Research
Boozhoo,
Just wanted to let Nijii-gikinoo 'amaanidog know with a friendly reminder that I will not be in class next week. I am committed to an event that was announced last April in Madison. I did record my speech on CD, and will be meeting Brian in person this weekend to give speech and give him CD.
Also, I have chosen Website 11 http://www.real-dream-catchers.com/Ojibwe_culture_and_language/ojibwe_language.htm
to present on, which Brian will have for class.
I am excited about the speech! It shows that I am progressing some "bungee"
Miigwech
Brian
Just wanted to let Nijii-gikinoo 'amaanidog know with a friendly reminder that I will not be in class next week. I am committed to an event that was announced last April in Madison. I did record my speech on CD, and will be meeting Brian in person this weekend to give speech and give him CD.
Also, I have chosen Website 11 http://www.real-dream-catchers.com/Ojibwe_culture_and_language/ojibwe_language.htm
to present on, which Brian will have for class.
I am excited about the speech! It shows that I am progressing some "bungee"
Miigwech
Brian
Tuesday, April 7, 2009
Speech Translation
Hello/Greetings
My relatives/my classmates
I want to speak Ojibwe well
Iwill not be using English as I am making this speech now
My name is Brian in English
I am called ChiAbay (big buck) in Ojibwe
My father is who gave me my name
Fish/Bullhead is my clan
I am Ojibwe anishinaabe
I come from Lac Du Flambeau
There are 6 of us at my home
I work at Lac Du Flambeau
I am grateful for health, food, relatives, and son
I am glad and happy to be here today
I want to learn the Ojibwe language well
This is a beautiful sounding and sacred language
I am doing this to help myself and to help others (my fellow human beings)
One day I will speak Ojibwe completely and fluently
Great or Kind Spirit Help us today
I am thankful today
I hope knowledge is given to us
Good living they want to know
My grandmother and grandfather as they did
Have compassion for us
Extend us your hand here
Give us strength
Give us good thoughts
Take care of us today and tomorrow
Accept this tobacco
Help my relatives
That is as much as I want to talk about this day
Thank you for listening to me
Brian
My relatives/my classmates
I want to speak Ojibwe well
Iwill not be using English as I am making this speech now
My name is Brian in English
I am called ChiAbay (big buck) in Ojibwe
My father is who gave me my name
Fish/Bullhead is my clan
I am Ojibwe anishinaabe
I come from Lac Du Flambeau
There are 6 of us at my home
I work at Lac Du Flambeau
I am grateful for health, food, relatives, and son
I am glad and happy to be here today
I want to learn the Ojibwe language well
This is a beautiful sounding and sacred language
I am doing this to help myself and to help others (my fellow human beings)
One day I will speak Ojibwe completely and fluently
Great or Kind Spirit Help us today
I am thankful today
I hope knowledge is given to us
Good living they want to know
My grandmother and grandfather as they did
Have compassion for us
Extend us your hand here
Give us strength
Give us good thoughts
Take care of us today and tomorrow
Accept this tobacco
Help my relatives
That is as much as I want to talk about this day
Thank you for listening to me
Brian
Family
Boozhoo,
I want to apologize for blog participation! But the reality of it, is I am practicing with Family and using it more with my 2 year old son. Some of the technology issues I can't get through. I might have to put my speech old school format of cassette tape recording to Brian or possibly delivering in person. I am still attempting to put it on a cd.
Here is my plan with the speech:
Boozhoo & Aaniin
Indinawemaagandog nijii-gikinoo'amaanidog
Niwii-nitaa-ojibwem
Gaawiin inga-aabajitoosin zhaaganaashiimowin ezhi-gaagiigidoyaan noongoom
Brian indizhinikaaz zhaaganaashiimong
ChiAbay indigoo ojibwemong
Nindedeyag ingii-miinig niwiinzowin
Giigooyag/ Awaasii indoodem
Ojibwewi-anishinaabe indaaw
Bakeyaabashkikaang Waaswaaganing indoonnjibaa
Ni-ningodwaaswimin omaa endaayaan
Indananokii imaa Waaswaganing
Nimiigwechiwendaanan mino-ayaawin, wiisiniwin, niin indinawemaagandog, miinawaa nigwizisyag omaa nimbimaadiziwining
Nimino-ayaa gaye niminwendam omaa ayaayaan noongoom
Weweni sa niwii-kikendann ojibwemowin
Aapiji go minotaagwad igaye manidoowaadad o'ow inwewin
Indoonji-izhichige da-wiidookodaadiyaan miinawaa da-wiidookawwagwaa
Aabiding inga-gabe-ojibwem
Prayer
Gitchi manidoo Wiidookaw ishinam noon-goom
Nin miigwech-wendam noon-goom
Apaygish kikendaasowin minigomin
Mino-bimaadissiwin Owi kikendanawa
Ninnokomis menawa Mishomis-iban ga itjitchigaywaad
Zhaawennimishinam Zhaawennimishinam
Bi Ijikniken omaa
Miijishinam Maashka wis swin
Miijishinam Mino-inen-da mowin
Ganaweni miishinam noon-goom minaawaa waabung
Odapinnaw Wa-ow asemon
Wiidookaw indinawemaaganidog
Mii iw minik waa-tazhindamaan noon-goom giizhigak
Miigwech bizindawiyag
Translation coming!
ChiAbay
I want to apologize for blog participation! But the reality of it, is I am practicing with Family and using it more with my 2 year old son. Some of the technology issues I can't get through. I might have to put my speech old school format of cassette tape recording to Brian or possibly delivering in person. I am still attempting to put it on a cd.
Here is my plan with the speech:
Boozhoo & Aaniin
Indinawemaagandog nijii-gikinoo'amaanidog
Niwii-nitaa-ojibwem
Gaawiin inga-aabajitoosin zhaaganaashiimowin ezhi-gaagiigidoyaan noongoom
Brian indizhinikaaz zhaaganaashiimong
ChiAbay indigoo ojibwemong
Nindedeyag ingii-miinig niwiinzowin
Giigooyag/ Awaasii indoodem
Ojibwewi-anishinaabe indaaw
Bakeyaabashkikaang Waaswaaganing indoonnjibaa
Ni-ningodwaaswimin omaa endaayaan
Indananokii imaa Waaswaganing
Nimiigwechiwendaanan mino-ayaawin, wiisiniwin, niin indinawemaagandog, miinawaa nigwizisyag omaa nimbimaadiziwining
Nimino-ayaa gaye niminwendam omaa ayaayaan noongoom
Weweni sa niwii-kikendann ojibwemowin
Aapiji go minotaagwad igaye manidoowaadad o'ow inwewin
Indoonji-izhichige da-wiidookodaadiyaan miinawaa da-wiidookawwagwaa
Aabiding inga-gabe-ojibwem
Prayer
Gitchi manidoo Wiidookaw ishinam noon-goom
Nin miigwech-wendam noon-goom
Apaygish kikendaasowin minigomin
Mino-bimaadissiwin Owi kikendanawa
Ninnokomis menawa Mishomis-iban ga itjitchigaywaad
Zhaawennimishinam Zhaawennimishinam
Bi Ijikniken omaa
Miijishinam Maashka wis swin
Miijishinam Mino-inen-da mowin
Ganaweni miishinam noon-goom minaawaa waabung
Odapinnaw Wa-ow asemon
Wiidookaw indinawemaaganidog
Mii iw minik waa-tazhindamaan noon-goom giizhigak
Miigwech bizindawiyag
Translation coming!
ChiAbay
Sunday, March 15, 2009
Thinking About Elders
With Nin No komiss in the nursing home for 3 plus years now and watching the dedication of Nin Mish0-miss. I have been thinking, in how elders were and the current role. This ties into with watching the video, because for it starts with an Elder.
My question in the Hadley reading is to comment on difference between approach & Strategy.
When looking at approach, helping future Language learners focus there are "flexible" rules or guidelines, we are all relearners and recognizing that our kids our modern kids. Language evolves, and it is through children that we can make new words. We don't know the language of children. But we do know the language rules, standards, and old philosophies. We have to be flexible, but strict in teaching those things so that the children can be inventive in the traditonal manner.
Strategy, is looking at the beginning of what works in the revitalizations efforts. Take a curriculum with let's say 80 chapters (life years). We all started at chapter one. Some are on diferent chapters depending on their skill level of language. But we are stuck, again depending on skill level, because we have first, second, & third person pronoun forms.
If we look at the trauma & evolution of elders we can get both approach & helpful hints on strategies.
What is an Elder within Tribal communities?
•Historical view
•Roles of a Elder
•The value of respect for wisdom and age
•Changes in the status of and role of elders
•Confusion of being an elder
•Types of abuse
•Future roles of elders
•The movement from extended to nuclear
Historical view
•Elders were considered the repositories of cultural, spiritual and historical knowledge
•Leadership and being an elder were very compatible with respect to characteristics
•People were groomed to become leaders and ultimately an elder
•Elders were expected to be teachers
•Change comes during Boarding school era
Roles of an Elder
•To be a teacher
•To be grandparents to many children
•To acquire wisdom
•To begin the process of training for “young elders”
•Patience and the ability to listen
•Practice the values of humility and respect
•Settling disputes and talking for the group
The value of respect for wisdom of Elders
•Children were taught very early to respect all people older them selves.
•The older one gets, the more respect is given
•That respect is a two way road. Respect is earned throughout ones life
•Elders are always in the process of learning about their environment
Changes in the status of Elders
•Change in the family system from a group or collective orientation to an individual perspective. Movement from the extended to the nuclear family
•Boarding schools and assimilation
•Religious schools and assimilation
•“Pepsi generation” – a major focus on youth and doing your own thing; Baby boom generation.
Confusion of being an Elder
•Many don’t know what it means to be an elder – not their fault
•Never were taught what it means to be an elder; were removed from learning environment
•Are expected to know something or be able to teach and speak about cultural life
•Are ashamed of not knowing
•Expect respect from younger community members, but don’t give back
•Are caring a lot of emotional baggage from previous generations. A lot of anger
Types of Elder abuse
•Physical abuse – locking them up; isolation
•Emotional abuse – threats to have them moved
•Spiritual abuse – don’t take them ceremonies
•Economic abuse – controlling money
•Double victimization – were victims when they were young by not having elders around to teach them, who are then unable to teach their children about elders and become high risk for abuse by their own family members
•Tied to other family violence dynamics that are similar to the domestic wheel of abuse
Future role of elders
•Reestablishment of cultural values of respect
•Language &Family workshops
•Elders teaching elders the role of being an elder and becoming teachers once again
Movement from Extended family to a nuclear family
•Elders were removed from their place within the family structure
•Most elders stayed at home until they walked on the spiritual world; they stayed with family members
•Nuclear focus on nursing homes
•Breakdown of cultural roles for elders
•Elders gave up; no one wanted to take time to learn
Changes occurring
•Are living longer
•Have medical problems
•Families are using more and more nursing homes to care for elderly
•Tribes very in the way they are able to care for elderly. Tribes with more resources provide housing
•Being an elder is different for each tribe; some at age 50, 55, or 60
•Number of children per family is decreasing
Ahaw
ChiAbay
My question in the Hadley reading is to comment on difference between approach & Strategy.
When looking at approach, helping future Language learners focus there are "flexible" rules or guidelines, we are all relearners and recognizing that our kids our modern kids. Language evolves, and it is through children that we can make new words. We don't know the language of children. But we do know the language rules, standards, and old philosophies. We have to be flexible, but strict in teaching those things so that the children can be inventive in the traditonal manner.
Strategy, is looking at the beginning of what works in the revitalizations efforts. Take a curriculum with let's say 80 chapters (life years). We all started at chapter one. Some are on diferent chapters depending on their skill level of language. But we are stuck, again depending on skill level, because we have first, second, & third person pronoun forms.
If we look at the trauma & evolution of elders we can get both approach & helpful hints on strategies.
What is an Elder within Tribal communities?
•Historical view
•Roles of a Elder
•The value of respect for wisdom and age
•Changes in the status of and role of elders
•Confusion of being an elder
•Types of abuse
•Future roles of elders
•The movement from extended to nuclear
Historical view
•Elders were considered the repositories of cultural, spiritual and historical knowledge
•Leadership and being an elder were very compatible with respect to characteristics
•People were groomed to become leaders and ultimately an elder
•Elders were expected to be teachers
•Change comes during Boarding school era
Roles of an Elder
•To be a teacher
•To be grandparents to many children
•To acquire wisdom
•To begin the process of training for “young elders”
•Patience and the ability to listen
•Practice the values of humility and respect
•Settling disputes and talking for the group
The value of respect for wisdom of Elders
•Children were taught very early to respect all people older them selves.
•The older one gets, the more respect is given
•That respect is a two way road. Respect is earned throughout ones life
•Elders are always in the process of learning about their environment
Changes in the status of Elders
•Change in the family system from a group or collective orientation to an individual perspective. Movement from the extended to the nuclear family
•Boarding schools and assimilation
•Religious schools and assimilation
•“Pepsi generation” – a major focus on youth and doing your own thing; Baby boom generation.
Confusion of being an Elder
•Many don’t know what it means to be an elder – not their fault
•Never were taught what it means to be an elder; were removed from learning environment
•Are expected to know something or be able to teach and speak about cultural life
•Are ashamed of not knowing
•Expect respect from younger community members, but don’t give back
•Are caring a lot of emotional baggage from previous generations. A lot of anger
Types of Elder abuse
•Physical abuse – locking them up; isolation
•Emotional abuse – threats to have them moved
•Spiritual abuse – don’t take them ceremonies
•Economic abuse – controlling money
•Double victimization – were victims when they were young by not having elders around to teach them, who are then unable to teach their children about elders and become high risk for abuse by their own family members
•Tied to other family violence dynamics that are similar to the domestic wheel of abuse
Future role of elders
•Reestablishment of cultural values of respect
•Language &Family workshops
•Elders teaching elders the role of being an elder and becoming teachers once again
Movement from Extended family to a nuclear family
•Elders were removed from their place within the family structure
•Most elders stayed at home until they walked on the spiritual world; they stayed with family members
•Nuclear focus on nursing homes
•Breakdown of cultural roles for elders
•Elders gave up; no one wanted to take time to learn
Changes occurring
•Are living longer
•Have medical problems
•Families are using more and more nursing homes to care for elderly
•Tribes very in the way they are able to care for elderly. Tribes with more resources provide housing
•Being an elder is different for each tribe; some at age 50, 55, or 60
•Number of children per family is decreasing
Ahaw
ChiAbay
Saturday, March 14, 2009
Elder Video Update
Boozhoo,
I switched up the thinking in watching the elder video. The microphone on my laptop is not sending through a clear recording. As long as I am saying what is on the video and can hear it, is were I am with that. I have been working on the speech with my partner Melissa and she is wanting to get it down for the most part.
In this Language Journey, I keep in mind teachings from my dad Dr. Alton Sonny Smart about his journey.
Living in Balance within the environment around you!
Being in sync with others, learning how to communicate anishianbe style. To be able to communicate with your heart, then your mouth, then without words through the mind.
Certain sounds can create a sense of being in sync and thereby bring on a feeling of healing and health - Minobiimadiziwin
Knowing your self Indian style
In balance, not to be “Akozi” one can be akozi in all 4 areas of life
To flow with the world energy; there is a natural energy of sound, it is to allow the natural healing power of this energy that comes from the earth. It is one of the healing powers of this earth.
When the mind is ready a teacher or a teaching will appear. The creator god has put down many teachers and teachings on the road of life that was given to us at birth. It is up to us to prepare our selves to use and see life.
Where do we start?
As in our stories about our great uncle, Winnaboozhoo, there is no beginning or ending, we just start where we left off.
No word for “good bye” We instead use “giigaawaabamin minnawa ingoding” I will see you again sometime. And in a sense no time will have passed, we will just continue where we left off.
Just as in the circle’s of life and learning there is no beginning, we can start anywhere in the circle or age, the important thing is to start.
As great as Winnaboozhoo is, he still makes mistakes, just as we can and do make mistakes, he can be vain.
Stories is a way to the learn the language
Why “Anim” or Animosh does what he does
The waabose and life
The Dot of knowledge " A-pay-gish Ki-ken-daa-so-win Minigo-min"
Always in the process of gaining and seeking knowledge
How we really know
Hang in There
Story of Pipe Mustache telling lodge members why they came to the lodge to learn about the secret of life through the Medicine lodge or Mide lodgeThe simplest teaching of life are right in front of us in our environment.
Mi-jishi-nam Mush-ka-wis-si-win
Ahaw
ChiAbay
I switched up the thinking in watching the elder video. The microphone on my laptop is not sending through a clear recording. As long as I am saying what is on the video and can hear it, is were I am with that. I have been working on the speech with my partner Melissa and she is wanting to get it down for the most part.
In this Language Journey, I keep in mind teachings from my dad Dr. Alton Sonny Smart about his journey.
Living in Balance within the environment around you!
Being in sync with others, learning how to communicate anishianbe style. To be able to communicate with your heart, then your mouth, then without words through the mind.
Certain sounds can create a sense of being in sync and thereby bring on a feeling of healing and health - Minobiimadiziwin
Knowing your self Indian style
In balance, not to be “Akozi” one can be akozi in all 4 areas of life
To flow with the world energy; there is a natural energy of sound, it is to allow the natural healing power of this energy that comes from the earth. It is one of the healing powers of this earth.
When the mind is ready a teacher or a teaching will appear. The creator god has put down many teachers and teachings on the road of life that was given to us at birth. It is up to us to prepare our selves to use and see life.
Where do we start?
As in our stories about our great uncle, Winnaboozhoo, there is no beginning or ending, we just start where we left off.
No word for “good bye” We instead use “giigaawaabamin minnawa ingoding” I will see you again sometime. And in a sense no time will have passed, we will just continue where we left off.
Just as in the circle’s of life and learning there is no beginning, we can start anywhere in the circle or age, the important thing is to start.
As great as Winnaboozhoo is, he still makes mistakes, just as we can and do make mistakes, he can be vain.
Stories is a way to the learn the language
Why “Anim” or Animosh does what he does
The waabose and life
The Dot of knowledge " A-pay-gish Ki-ken-daa-so-win Minigo-min"
Always in the process of gaining and seeking knowledge
How we really know
Hang in There
Story of Pipe Mustache telling lodge members why they came to the lodge to learn about the secret of life through the Medicine lodge or Mide lodgeThe simplest teaching of life are right in front of us in our environment.
Mi-jishi-nam Mush-ka-wis-si-win
Ahaw
ChiAbay
Saturday, March 7, 2009
Movie Update 3/7/09
Boozhoo
Aaniin gwayak ekidong Ojibwemong?
I am struggling with my laptop to record my voice in ask the elder sentence/word.
I feel I am pronouncing the words for the most correctly. For me when pronouncing Ojibwe, it is important to recognize the spirits & ask for forgiveness if I am not pronouncing correctly. It can be just a simple acknowledgement out loud or closing my eyes and saying a small prayer. Our Ojibwe language is so special, that we want to make sure that we are humble in our mistakes.
Ahaw
ChiAbay
Aaniin gwayak ekidong Ojibwemong?
I am struggling with my laptop to record my voice in ask the elder sentence/word.
I feel I am pronouncing the words for the most correctly. For me when pronouncing Ojibwe, it is important to recognize the spirits & ask for forgiveness if I am not pronouncing correctly. It can be just a simple acknowledgement out loud or closing my eyes and saying a small prayer. Our Ojibwe language is so special, that we want to make sure that we are humble in our mistakes.
Ahaw
ChiAbay
Tuesday, March 3, 2009
Rebirth of the Eagle
Boozhoo Brian,
I have a white eagle feather!
let me know if still interested!
ChiAbay
I have a white eagle feather!
let me know if still interested!
ChiAbay
Wednesday, February 25, 2009
Transparent Language Activities
Word Dictation was the most helpful for me, because for me listening and spelling the word out seems to fit my learning ability.
For the least helpful would be the crosswords, was never into them.
When viewing all the activities, they all help in some form, because of just hearing and seeing how words are spelled.
Words that seem to standout and used quite frequent are Miigwetch & Asema "Protocol"
Mawadishiwewin
Baapaa gaakwa'ige
Awenen
Indizhinikaaz
Biindigen
Boozhoo or Minneosta Aaniin Niinimosh Niijii Indaangosh Daga namadabin
Miigwetch
Aaniin ezhiwebak agwajiing
Mino-giizhigad ina
Eya, aapiji go
Aaniin ezhi-ayaayan
Nimino-ayaa Giin dash
Gaye niin, Miigo gaye niin
Gigawaabamin miinawaa
Giga-wabamin ingoding
Ahaw
ChiAbay
For the least helpful would be the crosswords, was never into them.
When viewing all the activities, they all help in some form, because of just hearing and seeing how words are spelled.
Words that seem to standout and used quite frequent are Miigwetch & Asema "Protocol"
Mawadishiwewin
Baapaa gaakwa'ige
Awenen
Indizhinikaaz
Biindigen
Boozhoo or Minneosta Aaniin Niinimosh Niijii Indaangosh Daga namadabin
Miigwetch
Aaniin ezhiwebak agwajiing
Mino-giizhigad ina
Eya, aapiji go
Aaniin ezhi-ayaayan
Nimino-ayaa Giin dash
Gaye niin, Miigo gaye niin
Gigawaabamin miinawaa
Giga-wabamin ingoding
Ahaw
ChiAbay
Tuesday, February 24, 2009
Elements of Thinking
Cognitive Theory
Definitions, laws, principals or models are linked to concepts in how we think and process information. With restructuring as proficiency develops, our internal thoughts tend to shift openmindedly within alternative sytems of thought to recognize and assess as need be to think critical which is self-directed, self disciplined, & self monitoring. This requires our thinking to be rigourous. With cognitive processing, Natives can adjust to a parallel fashion of story telling in how it relates to phrases rather than a sequential thought process of English speaking ways.
Definitions, laws, principals or models are linked to concepts in how we think and process information. With restructuring as proficiency develops, our internal thoughts tend to shift openmindedly within alternative sytems of thought to recognize and assess as need be to think critical which is self-directed, self disciplined, & self monitoring. This requires our thinking to be rigourous. With cognitive processing, Natives can adjust to a parallel fashion of story telling in how it relates to phrases rather than a sequential thought process of English speaking ways.
Ojibwe Prayer
As I watched the videos and how they are made. Thinking of the protocol when producing, such as visiting elders or people which involves offerings of tobacco, gifts, and food. As I venture into this technology journey and looking forward to our class in the fall where we can produce something. As I look at my personal goal that I think is in reach, I want to share this paryer in class Sunday March 1.
Ojibwe Prayer
Gee shay Munnidoo Widokaw ish in am Noon-goom
Nin Miigwetch-wendam Noon goom
A-pay-gish Ki-ken-daa-so-win Minigo-min
Mino-Bimaa-dis-si-win Owi Kiken-da-nawa
Nin No-Komiss me-nawa Misho-miss-i-ban Ga Ijitch-i-gay-waad
Zha-wen-ni-mishi-nam Zha-wen-ni-mishi-nam
Bi-I-ji- niken Oma
Mi-jishi-nam Mashka-wis-siwin
Mi-jishi-nam Mashka-wis-siwin
Mi-jishi-nam Mino-Inen-da-mo-win
Ga-na-wen-i-mishi-nam (twice) Noon-goon minawa wabung
Oda pin naw Wa-ow say-mon
We do kaw (cow) Indaway ma gan Indiz-zhin cuz od
Ojibwe Prayer
Gee shay Munnidoo Widokaw ish in am Noon-goom
Nin Miigwetch-wendam Noon goom
A-pay-gish Ki-ken-daa-so-win Minigo-min
Mino-Bimaa-dis-si-win Owi Kiken-da-nawa
Nin No-Komiss me-nawa Misho-miss-i-ban Ga Ijitch-i-gay-waad
Zha-wen-ni-mishi-nam Zha-wen-ni-mishi-nam
Bi-I-ji- niken Oma
Mi-jishi-nam Mashka-wis-siwin
Mi-jishi-nam Mashka-wis-siwin
Mi-jishi-nam Mino-Inen-da-mo-win
Ga-na-wen-i-mishi-nam (twice) Noon-goon minawa wabung
Oda pin naw Wa-ow say-mon
We do kaw (cow) Indaway ma gan Indiz-zhin cuz od
Research Questions
A wise man once told me how to look at life and learning, “be humble, don’t forget where you came from, be calm & collected, and most important remember you only know a little bit; take a dot on a piece of paper and that is what you know, with this your mind will be open with ability to learn more
Three issues:
What is the relationship between a student’s knowledge of, and experience with their tribal language & culture and veducational outcomes? arious
What educational outcomes are associated with courses on tribal languages and cultures?
What educational outcomes are associated with tribal languages and cultures as mediums of instruction?
Three issues:
What is the relationship between a student’s knowledge of, and experience with their tribal language & culture and veducational outcomes? arious
What educational outcomes are associated with courses on tribal languages and cultures?
What educational outcomes are associated with tribal languages and cultures as mediums of instruction?
Subscribe to:
Comments (Atom)