Geometry.Net - Basic_N: Native Americans Teach

Respect At The Heart Of 4-H Move
offensive, disrespectful and hurtful by some native americans. They liken some ofour practices to playing Indian . We don't want to teach children practices
http://www.wvu.edu/~exten/current/4h_commentary.htm

Extractions: It would be hard for anyone to argue that the focal point of any successful 4-H program is teaching young people about respect and character. West Virginia 4-H takes that responsibility seriously and it remains at the center of our decision-making process when the leaders of tomorrow are impacted. The recent decision to change the practice of using Native American customs and imagery in 4-H camping and other programs was made because we believe it is the right and respectful thing to do. We are not recommending that we stop integrating cultural activities and lessons related to Native Americans in our 4-H program. While some long-standing camp traditions will be stopped, I can assure you that we will continue educating young people about Native Americans, their culture, history and influence on our area. Using Native American culture has long been a tradition among West Virginia 4-H'ers. However, comments from a national team reviewing our 4-H programs and compelling testimony from Native Americans earlier this month, helped us realize that some of our traditionsalthough well-intended and well-meaningare considered offensive, disrespectful and hurtful by some Native Americans. They liken some of our practices to "playing Indian". We don't want to teach children practices that in any way demean a race, perpetuate stereotypes or trivialize sacred customs.
The Culture History Of Native North America As A Whole
Anguishes over whether European americans teach cources on native Americanreligions? The question of academic cultural imperialism.
http://www.hartford-hwp.com/archives/41/index-jf.html

Extractions: Native North America as a whole Hartford Web Publishing is not the author of the documents in World History Archives The history in general of Native Americans in the U.S. as a whole A dialog on the NATCHAT list, February 1995. Native beliefs are as opposite from the New age beliefs as any one can get. There is no way that there can be any merging of the two without one group giving up their basic fundamental beliefs and adopting the other's beliefs. What the new agers do to our beliefs is another form of genocide that my people have had to endure.
Health Care To Native Americans: Indian School Hospitals
of the schools, then, in the words of their chief, is to teach the children HealthCare to native americans Home Page Exhibition and Public Programs Home Page
http://www.nlm.nih.gov/exhibition/if_you_knew/if_you_knew_05.html

Extractions: Office of Indian Affairs (c.1883-c.1916) Off-reservation boarding schools were considered by many government and boarding school officials to be major successes in forcing Native American children to adopt the ways of white "civilization" and simultaneously to abandon their own Native traditions. Carlisle Indian School in Carlisle, Pennsylvania, was a school of this type, as was Sherman Institute in Riverside, California. Native children were originally brought to Carlisle as hostages to insure that their parents would not continue armed resistance against the United States Army. However, many of the first Carlisle students became ill from diseases, such as tuberculosis, and died in the school's opening years. This may be a reason for Carlisle President Richard H. Pratt's letter to a physician in 1884, requesting help in selecting "healthy children" for the school from Indian reservations in the West. This letter is displayed here. In addition to providing medical treatment to its students, Carlisle Indian School Hospital also functioned as a preliminary nurse training facility, preparing Native American women to move on to regular nursing schools, as the souvenir album here shows. [656x448 8-bit grayscale JPEG, 53849 bytes]
Smithsonian Institution, Anthropology Outreach Office: Native American Stereotyp
Heinrich, June Sark. native americans What Not to teach, Unlearning Indian Stereotypes,A teaching Unit forElementary teachers and Children's Librarians.
http://www.nmnh.si.edu/anthro/outreach/sterotyp.html

Extractions: Anthropology Outreach Office Smithsonian Institution ERASING NATIVE AMERICAN STEREOTYPES How can we avoid stereotypes about Native Americans when we are teaching, selecting textbooks, or designing exhibits and public programs? Cultural institutions reflect current issues of society. Both museums and schools are wrestling with new sensitivities and concerns with cultural diversity. For instance, at a recent Smithsonian symposium on Contemporary American Indian Art, several Native American artists asked why their paintings and sculpture are rarely shown at fine arts museums, but are more likely to be exhibited at anthropology and natural history museums. Native American artists also question why their work is not combined with other American artists' work in shows on American art (Kaupp, 1990). In directing an alternative school for Native American children in Chicago, June Sark Heinrich found many misnomers and false ideas presented by teachers as they instructed students about the history and the heritage of Native peoples. She devised ten classroom "don'ts" to help teachers correct these common errors. The D'Arcy McNickle Center for the History of the American Indian at the Newberry Library in Chicago recently began designing a sample checklist for evaluating books about American Indian history. This Anthro.Notes
NAT-EDU (January-June, 1995): Teaching Math To Native Americans
hg.uleth.ca Re teaching Math to native americans ; Maybe reply Ormsby LowryHaroldCELE Re teaching Math to native americans . I teach learning support
http://nativenet.uthscsa.edu/archive/ne/95a/0004.html

Extractions: Mon, 2 Jan 1995 11:22:29 -800 Articles sorted by: [ date ] [ thread ] [ subject ] [ author ] Next article: Phil Oliver: "Re: Teaching Math to Native Americans" Previous article: Rosanne O. Higley: "need collaborators for student project" Next in thread: Phil Oliver: "Re: Teaching Math to Native Americans" Maybe reply: Phil Oliver: "Re: Teaching Math to Native Americans" Maybe reply: betsy@mps.ohio-state.edu: "Re: Teaching Math to Native Americans" Maybe reply: Grayson Noley: "Re: Teaching Math to Native Americans" Maybe reply: Dorothy Arvizu: "Re: Teaching Math to Native Americans" Maybe reply: LALONDE ROXANNE: "Re: Teaching Math to Native Americans" Maybe reply: John Berry: "Re: Teaching Math to Native Americans" Maybe reply: hesch@hg.uleth.ca: "Re: Teaching Math to Native Americans" Maybe reply: uicvm.uic.edu!osuvms!alex: "Re: Teaching Math to Native Americans" Maybe reply: Dorothy Arvizu: "Re: Teaching Math to Native Americans" Maybe reply: uanet01@quest.oscs.montana.edu: "Re: Teaching Math to Native Americans" Maybe reply: Cherry Zielaskowski: "Re: Teaching Math to Native Americans" Maybe reply: Ormsby Lowry Harold-CELE: "Re: Teaching Math to Native Americans" Maybe reply: Mark Fettes: "Re: Teaching Math to Native Americans" Maybe reply: ftneb@vms.aurora.alaska.edu: "Re: Teaching Math to Native Americans"
TDC Lesson Plans - American Literature - Native American Stories
to pass on personal family stories, and to teach tribal beliefs books, movies, groceryproducts, sports teams, and online news sources portray native americans?
http://images.library.uiuc.edu/projects/tdc/LessonPlans/FoolsCrowAssignmentResou

Extractions: Centennial High School, Champaign The tradition of storytelling in Native American communities serves many purposes. In most instances, these stories are meaningless without understanding the story's significance and purpose. Stories have been used to entertain, to teach moral lessons, to pass on personal family stories, and to teach tribal beliefs. Many stories wereand still arethe personal property of families. The extension activities we will complete during our study of Fools Crow include the following: Students will read legends of the Blackfeet, the tribe of the novel, Fools Crow , by James Welch. There are many sites that list native stories; however, few relate any background information about the significance of the story. The following Web site makes that connection and is a great story resource. Once you get to the site you may want to make copies of some of the stories and their background, in order to analyze them and relate them to the novel.
Teach For America: Where Would I Teach?
Creoles of African and French heritage, native americans, European americans, Africanamericans, and East Corps members teach and live in either urban
http://www.teachforamerica.org/locations/louisiana.html

Extractions: BEING FROM A CITY, MY EXPERIENCE IN SOUTH LOUISIANA HAS EXPANDED MY IDEAS ABOUT WHAT NEEDS TO BE DONE IN THIS COUNTRY. I THINK COMING HERE IS THE BEST THING I COULD HAVE DONE. I LOVE IT HERE. I LOVE THE FACT THAT I KNOW WHERE MY STUDENTS LIVE AND THAT I CAN BE AN ACTIVE PART OF THEIR LIVES OUTSIDE OF THE CLASSROOM. I CAN REACH INTO THE COMMUNITY FOR RESOURCES WHEN I NEED TO. I LIVE 5 MINUTES FROM MY SCHOOL. THAT'S REALLY HELPED ME BE A BETTER TEACHER.
A Cross-Cultural Approach To Catechesis Among Native Americans
Older people teach younger people. If we want the native americans to accept the Christianfaith as their own and to identify with it, it will be necessary to
http://www.bluecloud.org/5.html

Extractions: AMONG NATIVE AMERICANS For many years now, Roman Catholic missionaries have lived with and worked among various Native American tribes. Yet, to this date, humble beginnings, at best, have been attempted in a cross-cultural dialogue and search with Native American people as relating to the core of Christianity and the core of Native American tribal religious traditions. The good will, the good faith, on the part of the Native American people and Christian missionaries will gradually dwindle as communications on a cross-cultural level fail to take place. The urgent need exists to recognize the "good news" that Native American people and cultures already possess in their rich traditions and ways of living. Until this is fully appreciated in cross-cultural approaches, it would appear arrogant for the established Christian churches to claim to be or to bring Good News to Native American people. In hindsight, it is most unfortunate that from the very beginning, a consistent, cross-cultural dialogue did not take place with any continuity. Many dedicated religious men and women came to assist the Native American people and respond to the needs they recognized. But their recognition came from their own Western-European cultural understandings. Consequently, there were many needless mistakes. The ways of the Native American people were bypassed and, at times, even condemned, without first taking the time to listen, learn, or understand the wealth and wisdom embodied in the teachings and traditions of the Native American people.
NATIVE AMERICAN SPIRITUALITY
A general overview with quotes, essays, and links.Category Society Religion and Spirituality native American four conflicting beliefs about the origin of native americans Many native tribescontest these theories. Their oral traditions teach that their ancestors have
http://www.religioustolerance.org/nataspir.htm

Extractions: NATIVE AMERICAN SPIRITUALITY Click Here to Visit our Sponsors. " The culture, values and traditions of native people amount to more than crafts and carvings. Their respect for the wisdom of their elders, their concept of family responsibilities extending beyond the nuclear family to embrace a whole village, their respect for the environment, their willingness to share - all of these values persist within their own culture even though they have been under unremitting pressure to abandon them. " Mr. Justice Thomas Berger, Mackenzie Valley Pipeline Inquiry, (aka the Berger Inquiry). " Rather than going to church, I attend a sweat lodge; rather than accepting bread and toast [sic] from the Holy Priest, I smoke a ceremonial pipe to come into Communion with the Great Spirit; and rather than kneeling with my hands placed together in prayer, I let sweetgrass be feathered over my entire being for spiritual cleansing and allow the smoke to carry my prayers into the heavens. I am a Mi'kmaq, and this is how we pray. " Noah Augustine, from his article "
Guide To Sources On Native Americans
native americans Recommended Books and Resources. and Branches A Resource of nativeAmerican LiteratureThemes to learn and to teach native American literature
http://gateway.library.uiuc.edu/edx/NativeAmGui.htm

Extractions: University of Illinois at Urbana-Champaign This guide refers primarily to sources located in the Education and Social Science Library. All materials are shelved in the Reference Collection, unless otherwise noted. Other units within the University Library (particularly the History Library, the Reference Library, the Undergraduate Library, the English Library, the Documents Library, and the Main Bookstacks) also have important resources for finding information about Native Americans. Call Numbers Search Hints Guides to the Literature Guides to Children's Literature and Books ... Web Resources Call Numbers Books on Native Americans are scattered throughout the collection, making shelf browsing somewhat difficult. The following call numbers may be helpful: Bibliographies Mythology and Religion Legal Issues and Problems Language Art Literature History and comprehensive works, throughout North America History and comprehensive work, U.S. by region and state
TITLE 42 , CHAPTER 34 , Sec. 2991b-3.
(2). the establishment of a project to train native americans to teach a nativeAmerican language to others or to enable them to serve as interpreters or
http://www4.law.cornell.edu/uscode/42/2991b-3.html

Extractions: US CODE COLLECTION TITLE 42 CHAPTER 34 > Sec. 2991b-3. Prev Next Sec. 2991b-3. - Grant program to ensure survival and continuing vitality of Native American languages (a) Authority to award grants The Secretary shall award a grant to any agency or organization that is - eligible for financial assistance under section (a) of this title; and selected under subsection (c) of this section; to be used to assist Native Americans in ensuring the survival and continuing vitality of Native American languages. (b) Purposes for which grants may be used The purposes for which each grant awarded under subsection (a) of this section may be used include, but are not limited to - the establishment and support of a community Native American language project to bring older and younger Native Americans together to facilitate and encourage the transfer of Native American language skills from one generation to another; the establishment of a project to train Native Americans to teach a Native American language to others or to enable them to serve as interpreters or translators of such language; the development, printing, and dissemination of materials to be used for the teaching and enhancement of a Native American language;
Lesson Plan - Strawberry Thanksgiving
Include that legends are what the native americans use to explain whythings are and also to teach values and lessons to their children.
http://teacherlink.ed.usu.edu/tlresources/units/Byrnes-celebrations/straw.html

Extractions: CELEBRATIONS Subtopic: Strawberry Thanksgiving Grade Level: Author: Angela Armstrong Justesen Background: The Native Americans, specifically , the Narragansett and Niantic tribes, located in the New England States, have celebrations for each moon of the year. They have thirteen moons, and thirteen thanksgivings. At these thanksgivings, they give thanks for their bounteous harvests, their families, and traditions. The Strawberry Moon is the early summer moon. Strawberry Thanksgiving takes place during mid to late June and reflects different kinds of celebrations. Not all tribes participate in this celebration. Strawberry Thanksgiving is celebrated wherever strawberries are grown, and each tribe celebrates it differently. Some tribes opt to celebrate privately, with only the family, tribe, or a few tribes attending. Others opt to make it a public celebration in which both Native American people and non-Native American people attend. This way of celebrating provides the non-Native Americans with an opportunity to learn about and participate in Native American traditions. Their thanksgiving is a celebration of the Native American harvest and how grateful they are to be able to have such a bounteous harvest. They also celebrate their crafts, food, music, and dance. All four things are represented in abundance at the thanksgiving festival. There are artisans trying to sell their crafts, many traditional foods are prepared for consumption, and each tribe has its own music and dance to coincide with the thanksgiving celebration.
ADULT LEVEL BOOKS : By, About Native Americans
who porofess any sort of interest in native americans . none of the academic, University native American Studies books they would use to teach their courses
http://www.kstrom.net/isk/books/adult.html

Extractions: NATIVE AMERICANS IN CHILDREN'S LITERATURE, John C. Stott, Oryx Press, 4041 North Central Indian School Road, Phoenix, AZ 85012; 800-279-4663. 1995 paperback, 239 pages, indexes. $24.95. 0-89774-782-8 The author, a professor of children's literature at University of Toronto, has written a book that is aimed at teachers from elementary picture-book-age readers through junior high school. His audience is non-Native teachers at schools Canadian and U.S. whose populations are entirely or mainly non-Native. Short reviews summarizing themes and content of several hundred children's books, U.S. and Canadian are grouped at the end of each thematically-organized chapter. All but a handful of the books discussed are either works of fairly recent contemporary fiction or legends a few adult collections but mostly those retold as children's stories. The overwhelming majority of the books discussed and reviewed are by non-Native authors. At the end of Stott's book is a long appendix setting out a program for incorporating Native stories into the Language Arts program. Stott gives no attention to Indian history or current affairs (because he says that's social studies). Similarly, the efforts of authors like Abenaki Joseph Bruchac (who writes an enthusiastic foreward to the book) to relate "nature stories and legends" to a kind of science instruction that is more holistic and presents a world view in which human beings are one part of a web of existence, are treated as if they were just more stories for the language arts program. In science, though, the stories are part of a proposed alternative to a powerful way western science and technology of knowing, altering, and being in the world.
YOUNG ADULT BOOKS : By, About Native Americans
for his native American identity as he tries to teach others about his RISING VOICESWRITINGS OF YOUNG native americans edited by Arlene B. Hirschfelder and
http://www.kstrom.net/isk/books/ya.html

Extractions: THE NATIVE EXPERIENCE IN BOOKS FOR CHILDREN, Ed. Beverly Slapin and Doris Seale, New Society Publishers, 4527 Springfield Avenue, Philadelphia, PA 19143, 800-333-9093; send $3 plus price of book for mail orders. 3rd edition, 1992, 312 pages, reviews, articles, lists, bibliographies, index, $24.95 paper, $49.95 hardcover. 0-86571-213-1; Can 155092-165-7 long review and catalog sources of hard-to-find books by Native authors. Reviewed by Paula Giese, ch39 FROM ABENAKI TO ZUNI: A DICTIONARY OF NATIVE AMERICAN TRIBES, by Evelyn Wolfson, illustrated by William Sauts Bock, Walker and Company, New York: 1988. Paperback, 1995. 215 pages, index, bibliography, appendix tribal listing. $9.95 paperback. 0-8027-7445-8 This reference work for children and young people has been a good seller and favorably reviewed in non-Indian periodicals on children's books. It is a weapon of cultural genocide, whose principal disgrace is not due to its ignorant and racist author, but to Harvard professor Jeffrey Brain, of the Peabody Museum of Archaeology and Ethnology, who reviewed the whole thing and writes a foreward commending the author's historical accuracy. Read long review of this incredibly awful children's reference work, which has been well received by white educators, and after good hardcover sales now comes out also in paperback. Paula Giese
Native American Images And Nicknames
The use of stereotypical images of native americans by educational institutionshas when promoted by our public educational institutions, teach all students
http://www.usccr.gov/nwsrel/archives/2001/041601st.htm

Extractions: N EWS R ELEASES, P RESS A DVISORIES AND P UBLIC A FFAIRS STATEMENT OF U.S. COMMISSION ON CIVIL RIGHTS ON THE USE OF NATIVE AMERICAN IMAGES AND NICKNAMES AS SPORTS SYMBOLS The U.S. Commission on Civil Rights calls for an end to the use of Native American images and team names by non-Native schools. The Commission deeply respects the rights of all Americans to freedom of expression under the First Amendment and in no way would attempt to prescribe how people can express themselves. However, the Commission believes that the use of Native American images and nicknames in school is insensitive and should be avoided. In addition, some Native American and civil rights advocates maintain that these mascots may violate anti-discrimination laws. These references, whether mascots and their performances, logos, or names, are disrespectful and offensive to American Indians and others who are offended by such stereotyping. They are particularly inappropriate and insensitive in light of the long history of forced assimilation that American Indian people have endured in this country. Since the civil rights movement of the 1960s many overtly derogatory symbols and images offensive to African-Americans have been eliminated. However, many secondary schools, post-secondary institutions, and a number of professional sports teams continue to use Native American nicknames and imagery. Since the 1970s, American Indian leaders and organizations have vigorously voiced their opposition to these mascots and team names because they mock and trivialize Native American religion and culture.
Children's Services - Books About Native Americans
of Maine, a boy is hardpressed to survive until local Indians teach him skills. Hirshfelder,Arlene B., ed. Rising Voices Writings of Young native americans.
http://www.monroe.lib.in.us/childrens/native.html
Native Americans - MVP's Of The Millennium
joining Telluride in bold Millennial Ski Gestures Honoring native americans withskiing. At Hunter, the unified kids will teach celebrate Democracydressed
http://www.nativevoices.org/heroes.html

Extractions: NVF Ambassador,Ross Anderson is Cheyenne-Arapaho/Mescalero Apache. The world's fastest Native American whose fastest recorded speed in competition is 137.86 mph/220.588 kph Our Fathers and Mothers of Democracy. The Iroquois Confederacy lead the Parade of the Canandaigua Treaty Celebration "Our children are the teachers." Seneca leader Clayton Logan in front of the white pine tree of Peace. MVP's OF THE MILLENNIUM! Without Native Americans, would we still be here? Excerpts to be published by Canandaigua Event Sponsor, Manhattan Magazine Suffragette Connection! Empowering energy also came from hosting the Ceremony in front of the Ontario County Courthouse where Susan B. Anthony was sentenced for the "crime of (women) voting." Her vision and boldness was thanks to her Suffragette friendship with the Iroquois Clan Mothers, who modeled the American Women's Movement. Jemison carried that unity energy in his blood. His ancestor 7 generations back, was abducted by Senecas, yet she felt so appreciated as an equal in their Long House village, that she refused to return and ended up marrying two Chiefs. "Top 100 Contributors of the Millennium" Even with Democracy being adopted around the world, we've come within an hour by bomber of delivering a possible "nuclear winter" a number of times! So imagine continuing to live in a world where we the People had to give away most of our talents, toil and blood to benefit Kings, Queens, Emperors and other Dictators and their families. We'd be one pissed off destructive People, without these tools of how to get along. Yet we need a refresher to fulfill that dream and promise of our Founding Fathers and Mothers of both cultures, so we don't turn into a "Corporate Monarchy."
My Work In "Bridging The Native Digital Divide"
DOE), called Countdown To Supercomputing® to teach native American High Statistically,native americans are technological havenots, as Internet access is
http://www.evanscraig.com/NativeDigitalDivide/

Extractions: I have been working for over 10 years to help get Native American Nations on the Internet I designed and implemented the "first" National Supercomputing Program aimed at Native American high school students for Sandia National Laboratory (SNL) and the Department of Energy (DOE), called "Countdown To Supercomputing®" in 1991-95. I helped get Southwest Indian Polytechnic Institute (SIPI) "first" Internet connection in 1993. I designed, implemented, and maintained the "first" International Native American Network called the "AISES Information System" in 1993-95. I helped get the Crow Nation’s five Tribal Colleges "first" "first" Internet connection in 1994-95.
Coastal Native Americans
Coastal native americans. Hello, my name is Grey Squirrel. This adventure isfull of fun and excitement! I can teach you about The food my people eat.
http://www.ncsu.edu/chass/extension/ci/swimdog/coastalna/coverpg2.htm
Utah History To Go - Native Americans
In 1980 there were 19,158 native americans, who were finally approaching the estimated SeeBeverly Beeton, teach Them to Till the Soil An Experiment with
http://historytogo.utah.gov/natives.html

Extractions: Utah History Encyclopedia Long before Euro-Americans entered the Great Basin, substantial numbers of people lived within the present boundaries of Utah. Archaeological reconstructions suggest human habitation stretching back some 12,000 years. The earliest known inhabitants were members of what has been termed the Desert Archaic Culturenomadic hunter-gatherers with developed basketry, flaked-stem stone tools, and implements of wood and bone. They inhabited the region between 10,000 B.C. and A.D. 400. These peoples moved in extended family units, hunting small game and gathering the periodically abundant seeds and roots in a slightly more cool and moist Great Basin environment. About A.D. 400, the Fremont Culture began to emerge in northern and eastern Utah out of this Desert tradition. The Fremont peoples retained many Desert hunting-gathering characteristics yet also incorporated a maize-bean-squash horticultural component by A.D. 800-900. They lived in masonry structures and made sophisticated basketry, pottery, and clay figurines for ceremonial purposes. Intrusive Numic peoples displaced or absorbed the Fremont sometime after A.D. 1000. Beginning in A.D. 400, the Anasazi, with their Basketmaker Pueblo Culture traditions, moved into southeastern Utah from south of the Colorado River. Like the Fremont to the north the Anasazi (a Navajo word meaning "the ancient ones") were relatively sedentary peoples who had developed a maize-bean-squash-based agriculture. The Anasazi built rectangular masonry dwellings and large apartment complexes that were tucked into cliff faces or situated on valley floors like the structures at Grand Gulch and Hovenweep National Monument. They constructed pithouse granaries, made coiled and twined basketry, clay figurines, and a fine gray-black pottery. The Anasazi prospered until A.D. 1200-1400 when climactic changes, crop failures, and the intrusion of Numic hunter-gatherers forced a southward migration and reintegration with the Pueblo peoples of Arizona and New Mexico.

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