Post by blackcrowheart on Jan 16, 2006 14:21:22 GMT -5
Passing on Traditional Knowledge
Frank W. Hill
Co-Director, Alaska Rural Systemic Initiative
Alaska Federation of Natives
1577 C. Street, Suite 300, Anchorage, Alaska 99501
E-mail fhill@nativefederation.org
“The way we share traditional knowledge has changed. The importance of
maintaining traditional
knowledge has not changed.”
A problem many indigenous peoples face in the modern context is how to
continue to
pass on their cultural group’s traditional knowledge in a manner that
respects their values and
helps maintain cultural identity in current lifestyles. This
presentation is a discussion of the
Alaska native people’s efforts to continue to maintain their cultural
values and guide modern
lifestyles, and could be viewed as a general description of other
indigenous cultures’ efforts.
We recognize indigenous Elders as the culture-bearers of their specific
groups. Elders
accept their responsibility to share traditional knowledge with
succeeding generations, just as
their own Elders did for them. The Alaska Federation of Natives and the
Alaska Rural
Systemic Initiative greatly appreciate the contribution of Elders for
their key role in developing
school curricula and teaching practices whose foundations are the
cultural knowledge of the
different indigenous cultural areas of Alaska. Passing on traditional
knowledge in earlier times
was based on certain parameters:
(1) Cultural values and beliefs: Each indigenous cultural group in
Alaska based its lifestyle,
customs, and life ways on value systems and beliefs unique to it, and
that have been
maintained for thousands of years. Without such values, Alaska’s
indigenous peoples would
not have been able to survive as distinct cultures in the sometimes
harsh environments in
which they chose to live. And, in the face of increasing encroachment of
European/Western
resource extraction and colonizing activities, maintenance of their own
cultural values systems
and world views by Alaska’s indigenous people became even more important
to their cultural
survival. Values such as sharing, knowledge of one’s own family and
cultural group history,
respect(for all life), and spirituality as interpreted by Elders are
among the statements of values
and worldview that have sustained Alaska’s indigenous people.
(2) Cultural social structures: Like most of the world’s indigenous
peoples, Alaska’s native
people depended on certain social and family structures that allowed the
sharing of traditional
knowledge to take place in the course of their daily lives.
Multi-generational family units of
children, parents, and grandparents provided ample opportunity for
sharing traditional
knowledge. Grandparents provided the historical aspect and global views
of the
culture—including traditions, family history, songs, dances, stories,
legends, knowledge of
animals, plants, weather, clothing, etc. Parents practiced what they
learned from their own
parents, as they provided most of the energy to maintain daily
livelihood and survival.
Children were essentially students of the culture and the other two
generations of the
household. As their maturity allowed, children were encouraged to become
involved in the
daily life activities of the family, and as dictated by their gender and
position among their
siblings. Uncles, aunts, cousins, and others outside the immediate
family unit also played
important roles in passing on traditional knowledge. For instance,
uncles were often
responsible for training their nephews how to be successful hunters,
warriors, family and
group members, and leaders.
(3) Indigenous language: Sharing of traditional knowledge among
indigenous people was
primarily done orally. Therefore, knowledge of the indigenous language
was essential to
teaching and learning. Without fluency in their language, it would be
impossible to share with
succeeding generations the deep philosophical and spiritual beliefs held
by indigenous people
about their specific culture and environment. Elders told us frequently
that much of the
accuracy and richness of traditional knowledge was lost when it was
translated to English.
Some specific groups’ deep philosophical knowledge and concepts were not
even possible to
describe in a language other than their own. Most Alaska indigenous
languages require much
more knowledge than just the description of an action; for instance, in
Dena’ina Athabascan,
the verb used to describe someone carrying something changes depending
on what the person
is carrying. You must know in great detail the environment surrounding
the situation you are
speaking about in order to correctly describe an action. Intimate,
detailed knowledge of the
surrounding environment and activity is required in order to communicate
effectively. You
can’t do this without being a constant student of your environment and
situation in order to
share traditional knowledge.
(4) Situation-specific: Most traditional knowledge sharing is reliant on
specific situations and
actions. While abstract sharing actions and concepts do exist, the
knowledge takes on value
when applied to certain actions or activities. Rare is the situation
where traditional knowledge
is shared in a setting apart or abstract from the action or venue where
the traditional
knowledge would be utilized. Learning traditional knowledge in this
“applied setting” is much
more likely to be retained than if taught in the abstract.
(5) Rituals and customs: Ceremonial rituals and customs provide the
opportunity to share
traditional knowledge that may not have immediate application or may
depict activities no
longer used; these sharing activities deal with subjects that are more
historical in nature, that
are of spiritual value and validate the group’s history. Songs, dances,
legends, costumes, heroes,
taboos, wars, etc., all add to the development of a catalog of
traditional knowledge that would
be deemed necessary for a person to be culturally knowledgeable.
Alaska Native Values and Worldview
Passing on traditional knowledge is dependent on understanding the
values and worldviews of
Alaska’s indigenous people.
Each of the five major Alaska Native indigenous groups have identified
and shared
their values and world views with others. Elders from each group spent
considerable time
developing the list of values that they determined were most important
in order to identify
them as a specific group. These value statements also were determined to
be long-standing,
and have endured over their recollection of their cultural group’s
history. Elders told us that
these values are what they have depended on in order to survive as a
culture in the specific
environment they have inhabited for thousands of years. Upon review of
each of the cultural
group’s value statements, one will find some commonality:
• Sharing
• Respect for all living things
• Knowledge of language
• Honoring your Elders and Ancestors
• Self-sufficiency
• Humility
• Humor
• Honesty
• Caring for Family, etc.
But while there is commonality among groups with many of their
closely-held values, each
group believes that its interpretation of those value statements is
unique. Different groups
having common values also assist in the development of cordial
relationships between groups,
and establish protocols for interactions. For a complete listing of the
different Alaska Native
groups’ values, look in the Alaska Native Knowledge website at
www.ankn.uaf.edu.
Comparing Western and Indigenous World Views
Studying the contrast between Alaska’s indigenous peoples’ values and
worldview with the
Western/European worldview will enhance an understanding of why Alaska
Native people
have been able to succeed and survive in their unique area of the world.
Examples of the
differences of worldview between Western and Alaska/Indigenous peoples
include:
Indigenous World View Western World View
Spirituality is embedded in all elements Spirituality is centered in a
single Supreme
of the Cosmos. Being.
Humans have responsibility for maintaining Humans exercise dominion over
nature to
harmonious relationship with natural world. use it for personal and
economic gain.
Nature is honored routinely through Spiritual practices are intermittent
and set
daily spiritual practices. apart from daily life.
(adapted from Knutsen and Suzuki, 1992)
Upon reflection on these differing world views, one can more readily
understand the
differences in value systems of the two groups, especially as it relates
to transferring of
knowledge.
The public perception of Alaska’s indigenous people’s knowledge is often
limited to
what they see demonstrated by songs, dances, costumes, and traditional
foods. While these
aspects of traditional knowledge are important, other, deeper knowledge
is not learned or seen.
Among the ignored or unseen knowledges are:
• the detailed knowledge of animal habits, habitat, and behavior;
• edible and medicinal plants;
• knowledge of weather systems, stars, river currents;
• deep spiritual connections with the environment;
• seasonal cycles;
• numerical and counting systems;
• traditional medicine and healing practices;
• centuries-old histories;
• higher level linguistics;
• the sense of maintaining balance and harmony with the natural world;
• and many other aspects of their complete universe.
Passing on traditional knowledge among modern indigenous groups is made
much
more difficult due to changes in the traditional social structures, use
and fluency of indigenous
languages, and changes in lifestyles.
Modern indigenous groups’ family and social structures are often quite
different from
those structures that formerly provided many opportunities to pass on
traditional knowledge.
Most households now are not made up of the three-generation households
of the past. Often,
separate housing is established for Elders and seniors, thereby removing
them from the dayto-
day opportunity to share traditional knowledge with their children and
grandchildren.
Mandatory schooling also has added to the diminishing of opportunity for
parents and
grandparents to interact culturally with their children and
grandchildren.
Most oral communication between current indigenous children, their
parents and
grandparents is now conducted in English instead of the indigenous
language. Again, the lack
of the ability to share cultural/traditional knowledge in their cultural
language diminishes the
meaning, significance, and value of traditional knowledge.
Most modern indigenous peoples in Alaska do not live an entirely
traditional lifestyle,
outside the cash economy. Moving from one seasonal resource area to the
next in accord with
the natural seasonal cycles is not practiced to the degree it was only a
few generations ago.
School requirements and the need to remain in one place throughout all
seasonal cycles due to
jobs and the cash that is needed to maintain households have limited the
ability to practice
traditional cultural lifestyles. Elimination of the need to subsist and
live in their traditional
lifestyles, based on a knowledge of their environment and the natural
cycles of the animals and
plants they depended to stay alive, reduces the value of traditional
knowledge and the ability to
pass it on to future generations.
In spite of these limitations, there are ongoing efforts to pass on
traditional knowledge.
Adapting modern systems to their needs, some indigenous groups have been
successful in:
• Establishing indigenous language immersion schools for
early-elementary-age groups
though adaptation of the charter schools movement. Children learn
academic subjects
in their indigenous language, and instructional modes. In this manner a
reconnection is
made between children and their Elders. In so doing, the value of
traditional
knowledge is placed on par with other school-related knowledge.
• Reinstituting the practice of indigenous cultural celebrations that
were repressed by
missionary church groups and, to an extent, by the public schools.
Cultural
celebrations included participation in traditional songs, dances, and
costumes. In most
cases, sharing traditional foods is a major part of the celebrations.
• Traditional healing practices are now being encouraged by modern
medical
practitioners. Traditional medicines collected from the natural world of
indigenous
people are encouraged as well. Some Alaskan regional health
organizations, clinics, and
hospitals even have on staff traditional healers. Including traditional
foods in the diets
of indigenous patients is fairly commonplace.
• Alaska’s indigenous languages are now being formalized from oral
languages to
languages that are written and can be taught just as other world
languages. Alaska’s
university system has established an Alaska Native Language Center that
researches the
correct historical language format and assists indigenous language
experts in developing
teaching formats for specific languages. Tribal colleges are being
considered as a means
to encourage indigenous peoples to develop their higher education
through the study
and practice of indigenous traditions and language.
• Alaska schools now promote and require the learning of indigenous
knowledge. The
Alaska Department of Education and Early Development has adopted
Cultural
Standards for Students in Alaska schools. By the time they graduate from
high school
students must demonstrate that they know and are able to practice
important aspects of
the cultural knowledge of their region. Of necessity, the indigenous
Elders are the
experts of this part of the curriculum, and are heavily involved in the
development of
what is taught and learned about the traditional knowledge of their
regions.
• Traditional indigenous knowledge as an educational resource is now
much more
readily available than it was in recent past. The Alaska Rural Systemic
Initiative was
developed to document the knowledge of Alaska’s indigenous groups in a
format that is
easily accessed and useable by classroom teachers serving primarily
Alaska Native
students. The Alaska Native Knowledge Network, www.ankn.uaf.edu, is
accessed by
classroom teachers and curriculum developers very frequently. Another
similar
resource is Alaskool (www.alaskool.org), devoted primarily to the study
of the history,
economy, and social aspects of Alaska Natives. These resources depend
entirely on
traditional knowledge and Elders for their success.
• Groups are forming that promote Alaska Native people’s writing and the
recording of
traditional knowledge as a part of the public literature base. Prior to
this decade, most
literature written about Alaska’s Native people was created by
non-indigenous people.
Many, if not most, of this literature included false or misleading
concepts of the
traditional practices and knowledge of Alaska’s Native people.
Literature created by
Alaska Native writers is much more likely to be “culturally correct,”
and would honor
the traditional values of their people. Development of such a literature
resource
provides others with the opportunity to learn about Alaska’s indigenous
people as it is
perceived by them.
• State and Federal agencies are now including traditional knowledge as
a part of the
development of regulations and practices to protect and maintain the
natural and
human resource base. Elders and other traditional knowledge experts are
at the table
participating in discussions on an equal basis with scientists and
officials as resource
conservation, hunting, fishing, and other considerations are being made
that would
affect the world of the indigenous population. Social sciences and
services are also
utilizing traditional practices to assist in the development of services
and practices
affecting indigenous people.
It is apparent that the value of traditional knowledge has been
recognized as a part of
the modern world of indigenous people and their non-indigenous
counterparts. There
remains the question of whether modern systems have the wisdom and
willingness to
continue their recognition of the value of traditional indigenous
knowledge.
Frank W. Hill
Co-Director, Alaska Rural Systemic Initiative
Alaska Federation of Natives
1577 C. Street, Suite 300, Anchorage, Alaska 99501
E-mail fhill@nativefederation.org
“The way we share traditional knowledge has changed. The importance of
maintaining traditional
knowledge has not changed.”
A problem many indigenous peoples face in the modern context is how to
continue to
pass on their cultural group’s traditional knowledge in a manner that
respects their values and
helps maintain cultural identity in current lifestyles. This
presentation is a discussion of the
Alaska native people’s efforts to continue to maintain their cultural
values and guide modern
lifestyles, and could be viewed as a general description of other
indigenous cultures’ efforts.
We recognize indigenous Elders as the culture-bearers of their specific
groups. Elders
accept their responsibility to share traditional knowledge with
succeeding generations, just as
their own Elders did for them. The Alaska Federation of Natives and the
Alaska Rural
Systemic Initiative greatly appreciate the contribution of Elders for
their key role in developing
school curricula and teaching practices whose foundations are the
cultural knowledge of the
different indigenous cultural areas of Alaska. Passing on traditional
knowledge in earlier times
was based on certain parameters:
(1) Cultural values and beliefs: Each indigenous cultural group in
Alaska based its lifestyle,
customs, and life ways on value systems and beliefs unique to it, and
that have been
maintained for thousands of years. Without such values, Alaska’s
indigenous peoples would
not have been able to survive as distinct cultures in the sometimes
harsh environments in
which they chose to live. And, in the face of increasing encroachment of
European/Western
resource extraction and colonizing activities, maintenance of their own
cultural values systems
and world views by Alaska’s indigenous people became even more important
to their cultural
survival. Values such as sharing, knowledge of one’s own family and
cultural group history,
respect(for all life), and spirituality as interpreted by Elders are
among the statements of values
and worldview that have sustained Alaska’s indigenous people.
(2) Cultural social structures: Like most of the world’s indigenous
peoples, Alaska’s native
people depended on certain social and family structures that allowed the
sharing of traditional
knowledge to take place in the course of their daily lives.
Multi-generational family units of
children, parents, and grandparents provided ample opportunity for
sharing traditional
knowledge. Grandparents provided the historical aspect and global views
of the
culture—including traditions, family history, songs, dances, stories,
legends, knowledge of
animals, plants, weather, clothing, etc. Parents practiced what they
learned from their own
parents, as they provided most of the energy to maintain daily
livelihood and survival.
Children were essentially students of the culture and the other two
generations of the
household. As their maturity allowed, children were encouraged to become
involved in the
daily life activities of the family, and as dictated by their gender and
position among their
siblings. Uncles, aunts, cousins, and others outside the immediate
family unit also played
important roles in passing on traditional knowledge. For instance,
uncles were often
responsible for training their nephews how to be successful hunters,
warriors, family and
group members, and leaders.
(3) Indigenous language: Sharing of traditional knowledge among
indigenous people was
primarily done orally. Therefore, knowledge of the indigenous language
was essential to
teaching and learning. Without fluency in their language, it would be
impossible to share with
succeeding generations the deep philosophical and spiritual beliefs held
by indigenous people
about their specific culture and environment. Elders told us frequently
that much of the
accuracy and richness of traditional knowledge was lost when it was
translated to English.
Some specific groups’ deep philosophical knowledge and concepts were not
even possible to
describe in a language other than their own. Most Alaska indigenous
languages require much
more knowledge than just the description of an action; for instance, in
Dena’ina Athabascan,
the verb used to describe someone carrying something changes depending
on what the person
is carrying. You must know in great detail the environment surrounding
the situation you are
speaking about in order to correctly describe an action. Intimate,
detailed knowledge of the
surrounding environment and activity is required in order to communicate
effectively. You
can’t do this without being a constant student of your environment and
situation in order to
share traditional knowledge.
(4) Situation-specific: Most traditional knowledge sharing is reliant on
specific situations and
actions. While abstract sharing actions and concepts do exist, the
knowledge takes on value
when applied to certain actions or activities. Rare is the situation
where traditional knowledge
is shared in a setting apart or abstract from the action or venue where
the traditional
knowledge would be utilized. Learning traditional knowledge in this
“applied setting” is much
more likely to be retained than if taught in the abstract.
(5) Rituals and customs: Ceremonial rituals and customs provide the
opportunity to share
traditional knowledge that may not have immediate application or may
depict activities no
longer used; these sharing activities deal with subjects that are more
historical in nature, that
are of spiritual value and validate the group’s history. Songs, dances,
legends, costumes, heroes,
taboos, wars, etc., all add to the development of a catalog of
traditional knowledge that would
be deemed necessary for a person to be culturally knowledgeable.
Alaska Native Values and Worldview
Passing on traditional knowledge is dependent on understanding the
values and worldviews of
Alaska’s indigenous people.
Each of the five major Alaska Native indigenous groups have identified
and shared
their values and world views with others. Elders from each group spent
considerable time
developing the list of values that they determined were most important
in order to identify
them as a specific group. These value statements also were determined to
be long-standing,
and have endured over their recollection of their cultural group’s
history. Elders told us that
these values are what they have depended on in order to survive as a
culture in the specific
environment they have inhabited for thousands of years. Upon review of
each of the cultural
group’s value statements, one will find some commonality:
• Sharing
• Respect for all living things
• Knowledge of language
• Honoring your Elders and Ancestors
• Self-sufficiency
• Humility
• Humor
• Honesty
• Caring for Family, etc.
But while there is commonality among groups with many of their
closely-held values, each
group believes that its interpretation of those value statements is
unique. Different groups
having common values also assist in the development of cordial
relationships between groups,
and establish protocols for interactions. For a complete listing of the
different Alaska Native
groups’ values, look in the Alaska Native Knowledge website at
www.ankn.uaf.edu.
Comparing Western and Indigenous World Views
Studying the contrast between Alaska’s indigenous peoples’ values and
worldview with the
Western/European worldview will enhance an understanding of why Alaska
Native people
have been able to succeed and survive in their unique area of the world.
Examples of the
differences of worldview between Western and Alaska/Indigenous peoples
include:
Indigenous World View Western World View
Spirituality is embedded in all elements Spirituality is centered in a
single Supreme
of the Cosmos. Being.
Humans have responsibility for maintaining Humans exercise dominion over
nature to
harmonious relationship with natural world. use it for personal and
economic gain.
Nature is honored routinely through Spiritual practices are intermittent
and set
daily spiritual practices. apart from daily life.
(adapted from Knutsen and Suzuki, 1992)
Upon reflection on these differing world views, one can more readily
understand the
differences in value systems of the two groups, especially as it relates
to transferring of
knowledge.
The public perception of Alaska’s indigenous people’s knowledge is often
limited to
what they see demonstrated by songs, dances, costumes, and traditional
foods. While these
aspects of traditional knowledge are important, other, deeper knowledge
is not learned or seen.
Among the ignored or unseen knowledges are:
• the detailed knowledge of animal habits, habitat, and behavior;
• edible and medicinal plants;
• knowledge of weather systems, stars, river currents;
• deep spiritual connections with the environment;
• seasonal cycles;
• numerical and counting systems;
• traditional medicine and healing practices;
• centuries-old histories;
• higher level linguistics;
• the sense of maintaining balance and harmony with the natural world;
• and many other aspects of their complete universe.
Passing on traditional knowledge among modern indigenous groups is made
much
more difficult due to changes in the traditional social structures, use
and fluency of indigenous
languages, and changes in lifestyles.
Modern indigenous groups’ family and social structures are often quite
different from
those structures that formerly provided many opportunities to pass on
traditional knowledge.
Most households now are not made up of the three-generation households
of the past. Often,
separate housing is established for Elders and seniors, thereby removing
them from the dayto-
day opportunity to share traditional knowledge with their children and
grandchildren.
Mandatory schooling also has added to the diminishing of opportunity for
parents and
grandparents to interact culturally with their children and
grandchildren.
Most oral communication between current indigenous children, their
parents and
grandparents is now conducted in English instead of the indigenous
language. Again, the lack
of the ability to share cultural/traditional knowledge in their cultural
language diminishes the
meaning, significance, and value of traditional knowledge.
Most modern indigenous peoples in Alaska do not live an entirely
traditional lifestyle,
outside the cash economy. Moving from one seasonal resource area to the
next in accord with
the natural seasonal cycles is not practiced to the degree it was only a
few generations ago.
School requirements and the need to remain in one place throughout all
seasonal cycles due to
jobs and the cash that is needed to maintain households have limited the
ability to practice
traditional cultural lifestyles. Elimination of the need to subsist and
live in their traditional
lifestyles, based on a knowledge of their environment and the natural
cycles of the animals and
plants they depended to stay alive, reduces the value of traditional
knowledge and the ability to
pass it on to future generations.
In spite of these limitations, there are ongoing efforts to pass on
traditional knowledge.
Adapting modern systems to their needs, some indigenous groups have been
successful in:
• Establishing indigenous language immersion schools for
early-elementary-age groups
though adaptation of the charter schools movement. Children learn
academic subjects
in their indigenous language, and instructional modes. In this manner a
reconnection is
made between children and their Elders. In so doing, the value of
traditional
knowledge is placed on par with other school-related knowledge.
• Reinstituting the practice of indigenous cultural celebrations that
were repressed by
missionary church groups and, to an extent, by the public schools.
Cultural
celebrations included participation in traditional songs, dances, and
costumes. In most
cases, sharing traditional foods is a major part of the celebrations.
• Traditional healing practices are now being encouraged by modern
medical
practitioners. Traditional medicines collected from the natural world of
indigenous
people are encouraged as well. Some Alaskan regional health
organizations, clinics, and
hospitals even have on staff traditional healers. Including traditional
foods in the diets
of indigenous patients is fairly commonplace.
• Alaska’s indigenous languages are now being formalized from oral
languages to
languages that are written and can be taught just as other world
languages. Alaska’s
university system has established an Alaska Native Language Center that
researches the
correct historical language format and assists indigenous language
experts in developing
teaching formats for specific languages. Tribal colleges are being
considered as a means
to encourage indigenous peoples to develop their higher education
through the study
and practice of indigenous traditions and language.
• Alaska schools now promote and require the learning of indigenous
knowledge. The
Alaska Department of Education and Early Development has adopted
Cultural
Standards for Students in Alaska schools. By the time they graduate from
high school
students must demonstrate that they know and are able to practice
important aspects of
the cultural knowledge of their region. Of necessity, the indigenous
Elders are the
experts of this part of the curriculum, and are heavily involved in the
development of
what is taught and learned about the traditional knowledge of their
regions.
• Traditional indigenous knowledge as an educational resource is now
much more
readily available than it was in recent past. The Alaska Rural Systemic
Initiative was
developed to document the knowledge of Alaska’s indigenous groups in a
format that is
easily accessed and useable by classroom teachers serving primarily
Alaska Native
students. The Alaska Native Knowledge Network, www.ankn.uaf.edu, is
accessed by
classroom teachers and curriculum developers very frequently. Another
similar
resource is Alaskool (www.alaskool.org), devoted primarily to the study
of the history,
economy, and social aspects of Alaska Natives. These resources depend
entirely on
traditional knowledge and Elders for their success.
• Groups are forming that promote Alaska Native people’s writing and the
recording of
traditional knowledge as a part of the public literature base. Prior to
this decade, most
literature written about Alaska’s Native people was created by
non-indigenous people.
Many, if not most, of this literature included false or misleading
concepts of the
traditional practices and knowledge of Alaska’s Native people.
Literature created by
Alaska Native writers is much more likely to be “culturally correct,”
and would honor
the traditional values of their people. Development of such a literature
resource
provides others with the opportunity to learn about Alaska’s indigenous
people as it is
perceived by them.
• State and Federal agencies are now including traditional knowledge as
a part of the
development of regulations and practices to protect and maintain the
natural and
human resource base. Elders and other traditional knowledge experts are
at the table
participating in discussions on an equal basis with scientists and
officials as resource
conservation, hunting, fishing, and other considerations are being made
that would
affect the world of the indigenous population. Social sciences and
services are also
utilizing traditional practices to assist in the development of services
and practices
affecting indigenous people.
It is apparent that the value of traditional knowledge has been
recognized as a part of
the modern world of indigenous people and their non-indigenous
counterparts. There
remains the question of whether modern systems have the wisdom and
willingness to
continue their recognition of the value of traditional indigenous
knowledge.