( N A T I V E A M E R I C A N N E W S )
This issue contains articles from FidoNet Indian Affairs Conference,
NAT-EDU, NATIVE-L & NATCHAT Mailing Lists, Genie (General Electric) e-mail,
UseNet newsgroups alt.native & soc.culture.native.
<----<<<< >>>>---->
This newsletter is a way of keeping the brothers and sisters who share our
spirit informed about current events within the lives of those who walk the
Red Road.
It is archived at the Native American FTP site ftp.cit.cornell.edu
in the directory /pub/special/NativeProfs/newsletters; and is being
sent to gst@gnosys.svle.ma.us (Gary S. Trujillo) should he wish to
include it in his NATIVE-L or NATCHAT lists.
"I shall vanish and be no more, but the land over which I now
roam shall remain and change not."
__ Omaha Warrior Song
+- -- -- -- -- -- -- -- -- -- -- -+
| Indian Pledge of Allegiance | The Indian Pledge of Alleg-
| | iance was first presented
| I pledge allegiance to my Tribe,| on 2 December '93 during the
| to the democratic principles | opening address of the Nat-
| of the Republic | ional Congress of American
| and to the individual freedoms | Indian Tribal-States Relat-
| borrowed from the Iroquois and | ions Panel in Reno, NV. NCAI
| Choctaw Confederacies, | plans distribution of the
| as incorporated in the United | Indian Pledge to all Indian
| States Constitution, | Nations.
| so that my forefathers |
| shall not have died in vain | Walk in Beauty! Night Owl
+- -- -- -- -- -- -- -- -- -- -- -+
O'siyo Brothers and Sisters!
These are facts: Elected officials write and enforce the law. Elected
officials allocate public funds for spending in the public interest. An
election is rapidly approaching. In almost every state there are issues
being placed before the voters that will affect First Americans. Your
vote can very well be the deciding one, whether you cast it or not. To
vote you must be registered. It is not too late to register if you are
not. It is not too late to learn what issues will affect you and the lives
of your brothers and sisters.
This is a request: Register, study the issues and vote.
Dohiyi Oginalii Night Owl
, ,
(*,*) Gary Night Owl gars@genie.geis.com
(`-') P. O. Box 672168 gars@netcom.com
===w=w=== Marietta, GA 30067, U.S.A. gars@igc.apc.org
----------- News of the people featured in this issue ----------
Part A: Usenet and e-mail Part B: NATCHAT and NATIVE-L lists
- Think Indian - Conferences and Powwows - online
- Cree Secession - Columbus,Ohio/
- Little Rock/Iron House Drum Indigenous Peoples Week
- American Indians in Higher Education - Canadian Aboriginal Science
- World View (Culture) and Technology Society
- News Brief... - Stereotype Editorial
- Poem: Bleeding Stones - Trademark Approved
- Verse: Hawai'ian Book of Days - White Buffalo (Plans)
- Conferences and Powwows - offline - Food Run for Navajo Elders
------------------ clip here for news feature -- 8< ------------
--------- "RE: Think Indian" ---------
From: Gary Krawec (gary.krawec@f36.n229.z1.fidonet.org)
Date: Sep-18-94 19:53:10
Subj: Think Indian
FidoNet Indian Affairs Conference
Ahneen all!
recently i was at the Nipissing Pow Wow near North Bay, Ontario (NO, i'm
not going to tell the story again.....) anyway, this was in the program
and i thought it would be of interest to the people here....
>>>>>>>==========>> Think Indian <<==========<<<<<<<
Think Indian and you will always be respectful, courteous, friendly, and
helpful to your fellow man.
Think Indian and you will always be grateful and proud of your ancestry.
Think Indian and you will never be wasteful, you will never pollute and
destroy.
Think Indian and you will never take part in thoughtless, indiscriminate,
senseless vandalism.
Think Indian and you will learn how to respect, and how to love our mother,
the good earth.
Think Indian and you will always be a good conversationist.
Think Indian and you will never need to use the White Man's mind destroying
drugs.
Think Indian and you will better understand what our forefathers meant, when
they said, "Drink not too excessively of the White Man's fire-
water for it can burn a good man into a whimpering fool."
Think Indian and you will realize that life is good and beautiful, that
there is life even in the rocks and the stones; that there is
life in the earth, around the earth, and beyond the earth; that
the Creator of All Life is "Kitche Manitou" The Great Spirit.
Think Indian and you will help to preserve and retain our own native
religion and heritage.
Think Indian and you will better be able to commune with nature, and nature
will commune with you in return.
Think Indian and you will be helping to build a new kind of unity,
brotherhood, progress, peace, among our people. The Native
People of Canada [and the World].
This pow wow was given the name "Maanaadjitooming Dodemnaang", Honouring
the Family...good name i thought...
patty wesley
... A life? Where can I download that from?!?
Origin: Westonia BBS Weston, Ontario, Canada (416)241-1981 (1:229/36)
--------- "RE: Cree Secession" ---------
Date: 28 Sep 94 19:03:00 -0500
From: Frosty.Deere@magicnet.com (Frosty Deere)
Subj: Cree
Newsgroup: soc.culture.native
Henri Comte, is his recent attack on the Cree Nation, titled "Cree
going it alone is just a big dream," yet fails to see the big picture. His
sovereignist emotional argument is flawed, generalized and overly
instability.
He claims that the Cree cannot partition Quebec because of the kind
of message it would send to "Indians in the United States" and its ensuing
instability Using his logic, Quebec separatism could then be perceived by
individual states in the United States as reason to secede from the union.
Should the Louisiana territory secede from the states because their Quebec
cousins want to secede from Canada?
Must we remind Mr. Comte that the circumstances prevalent in
Quebec-Canada relations are far different and more complex than he lets on?
The Cree nation, like the Quebecois, are just trying to protect
their lights and like Quebecers, their right to determine their future on
their "distinct" status. What Mr. Comte proposes is that, at the risk of
not stirring up sentiment, the Cree nation must fall short of exercising
what Quebecers deem as their inherent right.
It appears that the sovereignist desires of Quebecers are deemed
"acceptable and the only logical conclusion." Yet, for natives to dream
a similar dream is utopian.
Mr. Comte, like many others, fails in his sovereignist ramblings to
see that it is the native nations that are the most distinct societies in
the Americas.
As for Mr. Comte's irrelevant commentary on the issue of slow paced
negotiations of mining projects, I question his true intent. What does
this issue have to do with Quebec's borders? Is there a reason for his
pointing the finger at the Cree and implying that Quebecers are suffering
because the Cree do not want to give the go-ahead to these projects worth
$700 million, which may be canceled?
Has he even thought of why the Cree are not interested in those
projects at the expense of losing jobs for the respective communities? Has
it ever occurred to him that the reason the Cree may be stalling those
negotiations is because they are trying to figure out who will benefit
from those projects and who will, once again, have to deal disruption?
The Cree want a change in the status quo. They want to be full
time players, having a say in their future.
The paternalistic intervention from governments acting "in the best
interest of the native nations" has been going on for 500 years; it is
about time that native nations have input into those areas that affect them
directly.
It is easy for Mr. Comte and others, sitting in their downtown
Montreal offices 500 kilometres away to claim they know what is in the
best interest of the Cree nation and their territory. The Cree nation
will make the decision of whether to embark on the canoe with Quebec or stay
on dry land with Canada.
As for the "Cree Dream." let me tell Mr. Comte that a man without a
dream may as well be dead, for he aspires to nothing! It is the dreamers of
utopia whom have changed the course of mankind over time.
Written by Luis Eguren
Grand Council
of the Crees (of Quebec) Montreal.
Igloo Station Native News BBS.
--------- "RE: Little Rock/Iron House Drum" ---------
Date: 01 Oct 1994 01:30:08 GMT
From: PrisonNews@sage.uucp (PrisonNews Service)
Subj: Little Rock/Iron House Drum
Newsgroup: soc.culture.native
==========================================================
| | | | |||||| PRISON NEWS SERVICE
|||||| | | | |
======================================================
A Bulldozer Publication Selected Posting from Issue #47
The Iron House Drum
The Iron House Drum was a quarterly newsletter published by the Native
American Prisoners' Rehabilitation Research Project (NAPRRP) from 1988 to
1993. Following its last publication in early 1993, its editor and founder,
Little Rock Reed, with one month remaining on parole in Ohio, was targeted
by the Ohio Adult Parole Authority for political imprisonment and/or
assassination for his refusal to stop speaking and writing about government
officials' crimes against Indian prisoners (refer to the last several issues
of PNS). Forced underground, Little Rock has continued to fight for the
rights of Indian and other prisoners. The Iron House Drum will now be a
regular section of PNS. Native prisoners are encouraged to write to Little
Rock, in care of PNS, concerning their struggles, and regarding any legal
questions they may have concerning their religious and cultural rights.
In July 1994, Senator Daniel Inouye introduced Senate Bill 2269 "to protect
American Indian cultures and guarantee the free exercise of religion by
Native Americans." Title III of the bill is entitled "Prisoners' Rights,"
and it states that "Native American prisoners who practice a Native American
culture or religion shall have, on a regular basis comparable to that access
afforded prisoners who practice Judeo-Christian religions or any other
religions, access to .. Native American traditional leaders...items and
materials (including cultural or religious diets) utilized in cultural or
religious facilities [i.e. sweat lodges and tipis].
This bill also implies that Indian prisoners who participate in cultural
programs such as the Red Road to Recovery, UNAP and P.I.P.E.S., shall be
given the same benefits and recognition as non-Indian prisoners are given
by prison and parole officials for their participation in programs such as
AA and NA.
Senate Bill 2269 is merely a bill. It will not become law until it is passed
by Congress. It will not be passed by Congress until a significant number of
Indian people and their supporters contact the Congresspersons in their
areas and urge them to support this bill. Letters to Congresspersons are
imperative, as there is great opposition to this bill (the opposition has
defeated several other bills that would amend the American Indian Religious
Freedom Act of 1978). In fact, Senator Reed (of Nevada) has proposed an
amendment to the bill which will do away with the prisoners' rights section
altogether.
According to a telephone conversation I had last week with Pat Gordon,
Counsel for the Senate Committee on Indian Affairs, Senator Reed has argued
(and continues to argue) before Senate members that:
1. This legislation will result in a flood of frivolous litigation initiated
by prisoners who have nothing better to do than to deep the courts busy.
2. Whether or not to allow certain religious practices by prisoners should
be left to the discretion of prison officials.
3. The cultural/spiritual programming mandated by this legislation would be
too expensive for prison officials to implement.
4. Prisoners should not to be given the same religious protections as free
citizens .
What follows are my own comments in response to Senators Reed' s arguments
in support of excluding prisoners from this bill. My comments are based on
information contained in The American Indian in the White Man's Prisons: A
Story Of Genocide, which was reviewed in the last edition of PNS, and which
is the result of a 7-year extensive study and investigation of the way in
which Native prisoners are discriminated against in federal and state
prisons in the United States.
"Frivolous" Litigation
With respect to Senator Reed' s contention that this legislation would
result in a flood of frivolous litigation, I think I can reasonably assert
that this legislation, contrary to Senator Reed' s contention, would
significantly reduce litigation in this country. This book contains a
comprehensive review of published federal decisions (and numerous
unpublished decisions) in Indian prisoners' religious deprivation lawsuits
in this country from the mid-1970s to the spring of 1993. There do not
appear to be any such actions that were dismissed by the courts as
frivolous. In fact, a review of the decisions nationwide indicates that,
without exception, the prisoner plaintiffs have merely sought to practice
their sincerely held religious beliefs in a manner consistent with the
Native spiritual/cultural programming that has been available to Indian
prisoners in some states for decades. Sincerely held religious beliefs, and
the effects of prison officials' arbitrary suppression of those beliefs, is
not a frivolous matter.
Senator Reed' s worries could be put to rest by placing a provision in this
bill which would require prisoner litigants to foot the bill for all costs
of lawsuits found by the courts to be frivolous; this would discourage
prisoners from invoking this Act in litigation where the prisoners' claims
are not meritorious (some federal district courts already have local rules
in effect which require prisoners to pay all costs of litigation they
initiate which is found to be frivolous).
Prison officials' discretion
With respect to Senator Reed's contention that the decision to allow or deny
religious practices by prisoners should be left to prison officials'
discretion, it appears that Senator Reed' s attitude is consistent with that
of most of the courts that have decided Indian prisoners' religious cases in
this country - which is what has cost the taxpayers millions of dollars in
such litigation over the years. In the comprehensive study of decisions
referred to above, every prison official defendant has had one thing in
common: prison officials have never been able to substantiate (nor have very
many courts required them to substantiate) their bald assertions that Indian
religious practices would cause security problems.
In fact, the results of a survey conducted by the Native American Prisoners'
Rehabilitation Research Project (NAPRRP) last year (a copy of which is
contained in our book) indicate that the religious practices that would be
required under Senator Inouye' s bill have been permitted in all the prisons
in Canada for 22 years, and have been permitted in most federal prisons and
at least 22 state prison systems over the past couple of decades. These
religious practices include the wearing of long hair by male prisoners, the
use of sweat lodges, headbands, medicine bags, sage, cedar, sweet grass,
tobacco ties, drums, beading materials, sacred pipes, gourds, eagle
feathers, and talking circles.
Prison officials who have allowed these practices have indicated (in the
above-referenced survey) that these practices and activities have never
caused any problems beyond those associated with any other activity allowed
in the prisons, including Christian religious activities and recreational
activities. These prison officials have indicated further that the religious
practices provided for the Native American prisoners serve a very positive
rehabilitative function. This has been confirmed by a study contained in our
book which indicates that Native spiritual/cultural programs reduce
recidivism rates among the Indian population, reduce misconduct by Native
prisoners, and reduce alcohol and drug problems among the Indian population
(nearly 100% of Indian prisoners were convicted for drug- or alcohol-related
crimes). Indeed, the rehabilitative potential within Senator Inouye' s bill
would be a very constructive response, where the Indian population is
concerned to the current prison overcrowding crisis since Indians have the
greatest incarceration rate of all the races in this country.
An example of the effect of leaving these matters to prison officials'
discretion is that all prison officials who refuse to allow prisoners to
wear long hair in accordance with sincerely held religious beliefs do so on
the basis of their bald assertions that contraband can be hidden in
prisoners' long hair. However, the Federal Bureau of Prisons, the entire
Canadian prison system and 70% of the state prison systems allow male
prisoners (and all female prisoners) to wear long hair. According to the
responses provided by prison officials in all of these prison systems, there
is not one documented instance in which contraband has ever been found in a
prisoner' s long hair.
Not one . Yet under current law, the courts are leaving the wearing of long
hair to prison officials' decisions where every one of the prison officials'
discretion to deny the wearing of long hair is based on unsubstantiated
fears that contraband will be hidden in prisoners' hair. Prison officials'
discretion should be eliminated where constitutional rights are concerned.
Prison officials should be held accountable for their actions, and they
should be knowledgeable about the subject matter of the religious practices
they deny. They have already cost the taxpayers hundreds of millions of
dollars with their arbitrary decisions based on their unsubstantiated fears.
Fears which are contradicted by the track record established within all the
prison systems that have allowed Indians to practice their religious beliefs
for the past two decades.
Implementation Costs
As to Senator Reed' s contention that implementation of the Act would be too
expensive for prison officials, again, we would turn to the experience of
those prison systems that have already allowed these practices to take place
within their prison settings. The testimony of George E. Sullivan, the
warden of the New Mexico State Penitentiary and a 30-year veteran of the
prison system in Oregon, expresses the experience of most of the prison
officials in this country who are familiar with adequate Native American
spiritual and cultural programming. He has stated that "about twenty years
ago in Oregon we allowed our first sweat lodge and it was the most valuable,
least expensive problem for administrators of anything we do. There is no
problem and everything is to be gained..".
The implementation of Native spiritual and cultural programming is not what
would be expensive, as our studies have indicated that Indians and their
supporters are more than willing to be self-supportive in the implementation
and maintenance of their spiritual/cultural programs, although we reasonably
assert that Indian spiritual leaders should be compensated for travel
expenses to prisons in the same manner Christian spiritual advisors are
compensated. (Hundreds of millions of dollars are spent by prison
administrations every year for Christian, Muslim and Jewish religious
services in the prisons - why should Indians be excluded from these money
banks and denied compensation for the travel expenses of traditional elders
and spiritual leaders?) Rather, the litigation resulting from the denial of
religious freedom for Indian prisoners is what is expensive, particularly in
cases such as those that have arisen in states such as Ohio, where our
federal tax dollars (as is well documented in our book) have been used not
only to defend prison officials who have historically and continually
refused to allow any Native spiritual leaders to enter the prisons to pray
with the Indian prisoners, but to have prison officials and their attorneys
pay "expert" fees to fraudulent Indian chiefs of non-existent Indian tribes
to testify against Indian prisoners. These clearly illegal practices will
continues so long as we leave constitutional decisions to the discretion of
prison officials.
Equality of religious protection
As to Senator Reed' s contention that prisoners should not be entitled to
the same rights as non-prisoners, this legislation does not seek such
equality. It will merely mandate that Indian prisoners be given the same
religious freedom as Christian prisoners have always enjoyed in this
country.
Conclusion
In conclusion, the standard of review set forth in S. 2269 is the only
remedy Native prisoners can rely on for protection of their rights which
Christian prisoners across the country take for granted. Prison officials,
contrary to the assertions of Senator Reed, must be held accountable for
their actions. The courts simply will not hold them accountable under any
existing law.
What you can do
I want to explain how and why prisoners and their supporters can make a
difference as to whether or not the amendments to the American Indian
Religious Freedom Act will include prisoners' rights. First of all, Deborah
Garlin, a human rights attorney and president of the Center for Advocacy of
Human Rights (CAHR), is a contributing author and copy editor of The
American Indian in the White Man's Prisons: A Story Of Genocide.
Uncompromising Books, a division of the CAHR, is the publisher of this book.
This book has already been reviewed in PNS, so it is not my desire to
promote the book here, but to convey to PNS readers how important this book
is with respect to getting this legislation passed to protect Indian
prisoner's rights (which is precisely why this book project was initiated in
the mid-1980s). I simply believe that Senator Reed' s efforts will be
victorious if representatives of this book are not afforded an opportunity
to testify before Congress. Deborah Garlin is a prime candidate to serve as
such a witness, as are the board members of the CAHR, who include the
following people:
1. Dr. Hal Pepinsky, criminology professor at Indiana University and chair
of the Critical Criminology Division of the American Society of Criminology.
Hal was the chief organizer of the Fifth International Conference on Prison
Abolition (which included a huge delegation of Indian activists and
spiritual leaders), and has long supported Indian prisoners' rights as well
as all prisoners' rights. (He is using our book as a required text in some
of the courses he teaches).
2. Dr. Cynthia Kasee (Cherokee), an adjunct professor of Indian Studies and
Women' s Studies at several Florida universities. She is currently writing a
review of The American Indian in the White Man' s Prisons: A Story of
Genocide and wants to encourage this book' s use as a text in Indian Studies
courses so that prisoners will be represented.
3. Dr. Lance Kramer, former provost of Ohio State University and current
regional director of the Leonard Peltier Defense Committee. He has stated of
this book, it is "perhaps our best formal index to the circumstances of
American Indians in the prisons in this country...The testimony of both men
and women (prisoners, former prisoners and spiritual leaders across the
country) as well as the correspondence of chaplains and prison officials, is
effectively employed [in this book] to detail how the historic `unholy
alliance' between the government and the Christian church finds expression
in contemporary efforts to suppress and destroy Indian spirituality."
On August 23, Deborah Garlin wrote a letter to Pat Gordon, counsel for the
Committee on Indian Affairs, in which she described the importance of this
book in efforts to get legislation passed that will protect Indian
prisoners' rights in federal and state prisons. Drawing from information
contained in the book, she refuted, point by point, the arguments put forth
by Senator Reed in his efforts to get the prisoners' rights section of *2269
pushed out of the bill. She pointed out that she had sent a copy of the book
to Senator Inouye in February, and asked that it be made a part of the
Congressional Record, but that the Senator failed to acknowledge receipt of
the book or follow-up correspondence from her. In closing, Ms. Garlin wrote:
"If I can be of any further assistance with respect to the prisoners' rights
section of any bill which amends the American Indian Religious Freedom Act
(AIRFA) of 1978, please don' t hesitate to contact me. Additionally, our
board members (Hal Pepinsky, Cynthia Kasee and Lance Kramer) would be glad
to provide any assistance they can to achieve religious freedom rights for
Indians prisoners, and each of these board members is experienced in the
subject matter and has credentials that no opponent of the AIRFA amendments
can deny. How can we assist?"
The best thing Indian prisoners and their supporters can do right now to
support this prisoners' rights legislation is to write two kinds of letters.
The first kind of letter should be sent to the Congressional Representatives
in your state (their names and addresses can be obtained in your libraries).
The following is a letter Deborah Garlin wrote to the federal
representatives in her state, and it can serve as a model for your letters:
Dear ________________:
Native Americans have historically been denied the right to practice their
traditional religious beliefs in this country, and no existing law,
including the Religious Freedom Restoration Act (P.L. 103-141), is capable
of providing First Amendment protections for Native Americans, including
prisoners, as is clearly demonstrated by federal and state judicial
decisions across this country.
This situation can change with the passage of S.2269, a bill recently
introduced by Senator Daniel Inouye. I therefore urge you to support Senator
Inouye' s bill so that this country' s original inhabitants may receive
religious protections that other American' s have historically taken for
granted.
Your support of this crucial legislation is appreciated.
Sincerely,
____________________
The second kind of letter that can be very helpful would be a letter to Pat
Gordon. In your letters to Ms.Gordon, you should point out that you are
familiar with the letter of August 23, 1994, that was sent to her by Deborah
Garlin, President, Center for Advocacy of Human Rights, and that you feel
that unless representatives of the Centre for Advocacy of Human Rights are
provided an opportunity to testify in future hearings on S.2269 or any
future bill which corresponds with S.2269, Native American prisoners will
not receive adequate representation before Congress, as the Center has
published The American Indian in the White Man's Prisons: A Story Of
Genocide, which contains information no other organization, law firm or
individual has available regarding the need for legislation that will
protect the cultural and religious rights of American Indian prisoners.
Your letters should encourage Ms. Gordon to make every effort to see that
the Center be able to actively participate in representing prisoners for
the purpose of such legislation. Be polite to Ms. Gordon. She is on our
side. Also, copies of all your correspondence with Pat Gordon and
Congressional Representatives should be sent to the Center at the below
address so that the Center can monitor your efforts to support this
legislation. *
Thank you very much for your support. Pat Gordon' s and the Center' s
addresses are as follows:
Center for Advocacy of Human Rights
P.O. Box 880
Ranchos de Taos, NM 87557-0880
Pat Gordon, Counsel
Committee on Indian Affairs
838 Hart
Washington, D.C. 20510
Little Rock Reed was arrested on September 23, 1994 in New Mexico. Support
in the form of letters to the governor of Ohio are needed. For more
information, please check soc.cult.native or contact Prison News Service at:
sage!pns@noc.tor.hookup.net
/////////////////////
Subscriptions to Prison News Service are $10.00/6 issues, samples are $1 to
$2 depending on your financial circumstances. Write:
PSC Publishers
Box 5052, Stn A
Toronto, Ont
Canada M5W 1W4
--------- "RE: American Indians in Higher Education" ---------
Date: 12:38 PM Sep 30, 1994
From: gwelker native.edu
Subj: American Indians in Higher Education
Mailing List: NAT-EDU
AMERICAN INDIANS IN HIGHER EDUCATION
AN: ED351047
AU: Pavel,-D.-Michael; Colby,-Anita-Y.
TI: American Indians in Higher Education: The Community College Experience.
ERIC Digest.
PY: 1992
TX:
The community college is an important avenue for American Indians
seeking to obtain a post secondary degree. "The Chronicle of Higher
Education" ("Almanac," 1992) reports that American Indian enrollment
at two-year institutions has risen steadily from 47,000 in 1980 to
54,000 in 1990, an increase of 14%. Although their enrollment at
four-year institutions increased by 29% over the same period, as of
1990, American Indians were still more likely than Asians, Blacks, or
Whites to enroll at two-year colleges rather than four-year
institutions. Of the 92,500 American Indians enrolled in higher
education in 1988, 50,400 were attending two-year colleges (National
Center for Education Statistics, 1991). Of the total number of
degrees conferred to American Indians in 1989-90, nearly 40% were
associate degrees. In comparison, approximately 20% of the degrees
conferred to Asians and Whites and 30% of those conferred to Blacks
and Hispanics were associate degrees.
This digest offers an optimistic and positive portrayal of the role of
tribal colleges and non-tribal community colleges in American Indian
higher education. Both types of institutions have much to offer as
role models for other sectors of higher education in serving minority
populations.
TRIBAL "COMMUNITY" COLLEGES
The development of twenty-five tribal colleges since 1969 represents
an exciting development in American higher education. In a little
over 20 years, these unique institutions have established a precedent
of success that stands in stark contrast to 480 years of failure to
provide quality higher education services to American Indians. "One
of the key reasons for the tribal colleges' success has been the
belief and practice that students can remain Indian, can practice
tribal traditions and retain tribal values and also be successful
students" (Amiotte and Allen, 1989, p. 1). While several tribal
colleges award four-year and master's degrees and one is a
university, these institutions are some of the most community
oriented in higher education. "Like their community college
counterparts across the United States, tribal colleges are expected
to serve the needs of both individuals and communities" (Carnegie
Foundation for the Advancement of Teaching, 1989, p. 52).
The philosophy of tribal colleges interweaves distinctive cultural
elements and a pragmatic approach into the post secondary process.
The curriculum emphasizes not only the academic requirements of
future educational and occupational success, but also the cultural
contributions and philosophies of the tribal community (Wicks and
Price, 1981). "Students learn firmly that who they are and what they
believe has great value. Rather than being a disorienting experience
for students, college represents a reinforcement of values inherent
in the tribal community" (Carnegie Foundation for the Advancement of
Teaching, 1989, p. 56). With this preparation and sense of
self-worth, many tribal college graduates have gone on for further
study or found meaningful work in geographic areas where low
educational attainment levels and high unemployment rates are the
norm (Wright and Weasel Head, 1990).
This record of success is remarkable, given that tribal colleges
commonly experience such problems as inadequate facilities, low per
student expenditures, lack of comprehensive student services, low
salaries, under funded libraries, and generally inadequate budgets
(Wright, 1989; Carnegie Foundation, 1989). Also remarkable is the
high level of student satisfaction that Wright found with what these
institutions actually do provide. Part of what tribal colleges are
uniquely able to provide is culture conscious teaching. "Culture
conscious teaching is a learning process by which teachers acquaint
themselves with the culture(s) of their learners in order to use
different modes and content of instruction" (Robinson, 1989, p. 18).
At Oglala Lakota College, this process involves prospective teachers
enrolling tuition-free in a college program in Lakota studies
(Robinson, 1989). The college expects teachers to realize that they
are to do more than dispense information--as teachers, they are
expected to act as the socializing agents of Indian history,
language, and culture. They are to help their students raise their
aspirations and expectations and continue the traditions of their
society. Boyer (1990), too, stresses the importance of students'
learning that "the beliefs and practices that were once forcibly
suppressed by federal administrators do have value and relevance in
the society today" and points to the tribal colleges' incorporation
of traditional culture "throughout the entire curriculum in an effort
to make subjects more relevant and accessible to students" (p. 26).
A specific example of a culturally conscious approach to instruction
is provided by Haukoos and Satterfield (1986), who changed the
climate of a biology classroom to accommodate the high
visual-perception and lower verbal and expressive skills exhibited by
American Indian students. Specific changes were to emphasize
discussion rather than lecture and to increase the wait-time during
question-and-answer sessions. In addition, the instructors took a
less directive position by sitting for most of the session at student
eye level in front of the desk. Discussion sessions were saturated
with photographic slides and visuals that contained relevant
graphics, as well as images of organisms and natural settings. Peer
and teacher small group study sessions were implemented to stimulate
interaction.
Several tribal colleges are utilizing cooperative learning strategies.
Boyer notes that these methods emphasize the value placed on
cooperation in many American Indian cultures, in comparison to the
model of individual competition more prevalent in Western culture.
They also provide a greater level of personal support to help
students negotiate the college and financial aid bureaucracies than
is typically offered at most colleges and universities.
NON-TRIBAL COMMUNITY COLLEGES
Many non-Indian community colleges have also been receptive to
American Indian students and responsive to their communities. James
Henderson (1991), president of San Juan College in Farmington, New
Mexico, points out that "the community college will be the
institution that will increase the numbers of Native American
students who successfully transfer to a four-year institution and
obtain a degree" (p. 49). San Juan College itself has made major
strides in carrying out this mission.
Five components undergird San Juan's success:
-Bridges between the community college and the K-12 system have
allowed students to earn college credits while in high school,
encouraged students to stay in school, and helped them and their
parents to develop post secondary intentions and goals. In addition,
students are advised about the high school courses that they will
need to prepare for specific college majors.
-A Native American Program, staffed by a full-time director, provides
counseling, assistance with scheduling, and information on tribal
scholarships and financial aid, while also providing leadership
training and various opportunities for social interaction, including
an Indian club.
-An assessment and advisement program helps place students in
appropriate programs at the correct level.
-A Renewal Center offers tutoring at no cost and special workshops on
financial aid, academic study skills, and basic tips for students
returning to school.
-Outreach is key to San Juan's success in recruiting and retaining
American Indian students. Off-campus learning centers, placed in
close proximity to the reservations, provide a variety of
developmental, adult education, general education, and community
services classes.
Several of these components are reflected in programs targeting
American Indian students at other two-year colleges. The Mathematics,
Engineering, and Science Achievement/Minority Engineering program at
American River College is designed to serve as a bridge for American
Indian and other minority students between high school and college,
providing scholarships, leadership development activities, enrichment
programs, and support services (Lee, and others, 1990). The Institute
for Native American Development at Truman College in Chicago also has
three overlapping components: advising/placement, academic skill
development/cultural awareness, and financial aid/job placement
(Illinois State Board of Education, 1983).
CONCLUSION
Whether tribal or non-Indian in origin and administration, community
colleges -- as community-based institutions -- are in a good position
to satisfy simultaneously the needs of American Indian cultures and
the demands of American society. Community colleges throughout the
country are committed to expanding access to higher education to
people who would otherwise be excluded and finding innovative and
effective means of serving nontraditional students in their quest for
academic, vocational, and remedial education. The educational future
of many American Indians will depend upon the colleges' continued
success in fulfilling these missions.
REFERENCES
"Almanac." CHRONICLE OF HIGHER EDUCATION; v39 n1 1992.
Amiotte, Lowell, and Allen, Tom. "The 4 Year Community College: Tribal
Colleges, Some Lessons for Success for Indian Students in College."
Paper presented at the Minorities in Higher Education Conference,
Hempstead, N.Y., March 9-11, 1989. 12pp. (ED 305 101)
Boyer, Paul. "The Tribal College: Teaching Self-Determination."
COMMUNITY, TECHNICAL, AND JUNIOR COLLEGE JOURNAL; v60 n3 p24-29
Dec.-Jan. 1989-1990.
Carnegie Foundation for the Advancement of Teaching. TRIBAL COLLEGES:
SHAPING THE FUTURE OF NATIVE AMERICA. Lawrenceville, N.J.: Princeton
University Press, 1989.
Henderson, James C. "Minority Student Retention." In
REKINDLING MINORITY ENROLLMENT. NEW DIRECTIONS FOR COMMUNITY
COLLEGES,
NO. 74. Edited by Dan Angel and Adriana Barrera. San Francisco:
Jossey-Bass, 1991.
Haukoos, Gerry D., and Satterfield, Robert. "Learning Styles of
Minority Students (Native Americans) and Their Application in
Developing a Culturally Sensitive Science Classroom."
COMMUNITY/JUNIOR COLLEGE QUARTERLY OF RESEARCH AND PRACTICE; v10 n3
p193-201 1986.
Illinois State Board of Education. THE INSTITUTE FOR NATIVE AMERICAN
DEVELOPMENT MODEL, 1979-1983. Springfield: Dept. of Adult, Vocational
and Technical Education, Illinois State Department of Education,
1983. 41pp. (ED 233 165)
Lee, Beth S.; And Others. MESA/MEP AT AMERICAN RIVER COLLEGE: YEAR ONE
EVALUATION REPORT. Sacramento, Calif.: Los Rios Community College
District, 1990. 45pp. (ED 319 472)
National Center for Education Statistics. DIGEST OF EDUCATION
STATISTICS. NCES-91-697. Washington, D.C.: U.S. Dept. of Education,
1991.
Robinson, Ann E. Garrett. "Culture Conscious Teaching: Case Study
Approach." COMMUNITY, TECHNICAL, AND JUNIOR COLLEGE JOURNAL; v60 n1
p17-21 Aug.-Sept. 1989.
Wicks, David H., and Price, Floyd H. THE AMERICAN INDIAN CONTROLLED
COMMUNITY COLLEGE MOVEMENT. Itta Bena, Miss.: Mississippi Valley
State University, 1981. 8pp. (ED 214 611)
Wright, Bobby. "Tribally Controlled Community Colleges: An Assessment
of Student Satisfaction." COMMUNITY/JUNIOR COLLEGE QUARTERLY OF
RESEARCH AND PRACTICE; v13 n2 p119-28 1989.
Wright, Bobby, and Weasel Head, Patrick. "Tribally Controlled
Community Colleges: A Student Outcomes Assessment of Associate Degree
Recipients." Community College Review; v18 n3 p28-33 Winter 1990.
-----
The clearinghouse operates under OERI Contract No. RI88062002. The
opinions expressed in this digest do not necessarily reflect the
position or policy of OERI and no official endorsement by OERI should
be inferred.
Refer to the Tribal College Journal of American Indian Higher Education a
quarterly publication of the American Indian Higher Education Consortium,
and organization representing 28 Indian-controlled colleges in the United
States and Canada. Address: Tribal College, 3 Church Circle, Suite 205,
Annapolis, MD 21401. Editorial Offices: P.O. Box 898, Chestertown, MD
21620. Telephone 410-778-0171. Fax 410-778-7850.
Hope this helps!
>From Barb at Salish Kootenai College, Pablo, MT.
(We offer one Bachelors degree and many Associate Degrees including one in
Native American Studies. Let me know if I can be of further help to you.)
One new program which begins operation next year and
therefore will not be found in the directories is available
at the University of Iowa. The University of Iowa American
Indian and Native Studies Program will offer both
undergraduate certificates and minors in the field. It is
taught by an interdisciplinary group of faculty from
disciplines including anthropology, American studies, art,
law, and the like. Information on the program can be
secured from Professor June Helm, Chair American Indian and
Native Studies Program, Department of Anthropology,
University of Iowa, Iowa City, IA 52242.
++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++
Robert N. Clinton INTERNET: rclinton@lawnet-po.law.uiowa.edu
Wiley B. Rutledge Professor of Law MCI Mail: 246-7526
University of Iowa College of Law
Boyd Law Building
Iowa City, IA 52242
SYSOP of the IOWA INDIAN DEFENSE NETWORK
(319) 335-9032 (voice) A Computer Bulletin Board for Indian Rights
(319) 335-9019 (FAX) (319) 335-9838 (data -- 2400,N,8,1)
++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++
--------- "RE: World View (Culture)" ---------
Date: 3 Oct 1994 21:04:36 -0600
From: lizfrost@unm.edu (Septa)
Subj: World View (Culture)
Newsgroup: alt.native
CULTURE IS AN ILLUSION
THE STRONGER THE ILLUSION
THE STRONGER THE MAGIC
culture is a living entity of sorts
it is a peoples, a societies response to their environment
their interactive relationship with each other and with their environment
as the environment changes the culture responds
it evolves, it mutates, and it is practical
if it works, it remains
if not it changes
your culture entrenches you with your world view
as your building materials change from
stick,log, mud and stone to concrete, pressboard, plastic and steel
as the shapes of your abode changes
as your home becomes encircled with an electrical field
and water flowing through lead, plastic, copper and steel
as your daily focus moves from growing food, carrying water,
and hunting, being primarily responsible for all your basic needs
to consuming, buying, producing and having, working for money,
working for success, working for prestige, for greed, for
fame and recognition or merely working to put food on your table
as technology races ahead, as we have tv's, computers in our homes,
cellular phones, vcr's, world information access, we sleep on synthetics
eat synthetics, walk on synthetics, wear synthetics
and our culture and our world view changes
so which changes first?
your changing culture?
or your changing world view?
I am a person
take me as I
come, as I go
Know that I will change
Know that I will grow
I wear a skin
it is not my soul
what was once my culture
is now my past
what is my present
will not last
and somewhere in between
my eyes, my heart, my soul has seen
that the paths of the future
are born from being
--------- "RE: News Brief..." ---------
Date: 28 Sep 94 11:31:00 -0500
From: Frosty.Deere@magicnet.com (Frosty Deere)
Subj: News Brief...
Newsgroup: soc.culture.native
From Mohawk Nation News Service (MNNS)
On September 12th 1994, the separatist government was elected to
govern Quebec province and to bring about the breakup of Canada. A
referendum will be held soon to begin the process. In the election the
popular vote was divided evenly, 50/50, but the separatists got more
candidates elected.
Mohawk Nation reaction to the Quebecois separating from Canada and
creating a new country, "Hey, where do they plan to go (to create their
new country )? Certainly, not on our sovereign territory without our
permission, and we aren't leaving!" After all, 85 per cent of Quebec is
unceded Indian Land, and only a 15 percent strip from Montreal and Quebec
City ( which is all polluted ) is ceded to the white Fracais.
It looks like Quebec will have to make a claim for Indian land upon
which to have their country, which may not be so easy. Everything is on
the table now. So much so, that the new Premier of Quebec, Jacques
Parizeau, has made himself the Quebec Minister of Indian Affairs ( Oh-oh!
What does that mean ? Taking the land by force and kicking the natives
out ?)
The Cree Nation of the vast white North, stated, "We will not be
force marched to a destination not of our choosing by events in the
south", and the Inuit Nation agrees. They are a clear majority in a
territory that spans more than half the province's land mass.
"If Quebec can separate, so can the Indians!", state several first
nations. Even the Federal Indian Affairs Minister, Ron Irwin, in May
said Quebec's borders aren't necessarily cast in stone. This caused the
separatists to threaten the Indians "who will be dealt with severely if they
resist separation". This is just another federal government ploy to target
the Indians and take the heat off themselves. They're trying to start a
fight between the Indians and the French.
There are several scenarios: Quebec can declare independence which
they will have to enforce or bring in their allies to help them to stop
invasion or coercion from the outside. Inside Quebec they are divided
evenly between those who want to separate and those that don't. If one side
forces its wish on the other side, then there is a possibility of a civil
war. No matter what happens half of the people will be miserable.
The Mohawk Nation has three possible positions. To side with Canada
and if attacked by Quebec, the Canadian army can come in to defend the
Mohawks ( instead of attacking them over a golf course like they did in
1990). The Mohawk could side with Quebec and become semi sovereign, with no
guarantee that Quebec will keep its promises to treat Mohawks as a nation
(The never did before). Or the Mohawks could remain neutral, watch Canada
and Quebec go at it, or the Quebecors could fight it out between each other.
and then take a side (the winning side of course). Quebec is occupying
Indian land and native will assert their own aboriginal rights, which
undoubtedly will lead to confrontation. The Mohawk position has always been
sovereignty and nationhood. Quebec has a problem with this.
Thank goodness, Mohawks don't have short memories. PQ politicians
have made antagonistic statements that they will "take care" of the
Mohawks, which gives the Mohawks a clue as to the kind of relationship
they may have in the future.
The saga of the homeless Europeans who invaded Turtle Island and now
think they have aboriginal rights continues...
This comes to from Igloo Station BBS Native News Service.
--------- "RE: Poem: Bleeding Stones" ---------
Date: 30 Sep 1994 14:24:29 -0500
From: turtle@aicap.s21.com (Turtle Heart)
Subj: Bleeding Stones
Newsgroup: alt.native
I could see shadows
coming from his heart
and the water in his eyes
had no salt
I picked up a stone
my toes holding the earth
holding
and standing still
standing still
i picked up a stone
My eyes
were not crazy
but his heart looked like
a place for an arrow
a place to strike
and sing about it later
standing still
I carved a feather
a feather
into that stone
and just went home alone
I left the
feather
in the stone
and just went home alone
(Throwing Down Stones)
______________________________________________________
Turtle Heart turtle@soft21.s21.com (Ahnishinabeg)
American Indian Computer Art Project BBS 619-374-2100
PO Box 111 Johannesburg CA 93528-0111
Land of Kaw-ii-su ancestor: Land of Light
--------- "RE: Verse: Hawai'ian Book of Days" ---------
Date: 94/10/01 13:36
From: Kepola (dfsanders@genie.geis.com)
Subj: A HAWAI'IAN BOOK OF DAYS, week of October 9-15
GE Electronic Mail
A HAWAI'IAN BOOK OF DAYS, week of October 9-15
OKAKOPA
(October)
(Ikuwa)
9
The plover, kolea, rushes from place to place, stopping only a little while
to enjoy his surroundings.
10
All places are here; all time is now.
11
Each person's perception of the world is a little different.
12
In life, there is no end of possibilities.
13
Seek to know all that there is to know -- to experience all that there is
to experience.
14
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