Interdisciplinary Manual for American Indian Inclusion
Abstract and Figures
This manual was developed for a broad range of educators, both Indian and non-Indian,
engaged in the process of teaching others about American Indian concepts and issues
across the curriculum. It is not intended to be used as a text for any specific area of
American Indian or Native American Studies, except perhaps as supplementary or
complementary material for a methods course for classroom educators. For the purposes
of this manual, we will define the term classroom broadly. The classroom is anywhere
learning can take place. We have purposefully left the definition general enough to be
useful in many types of educational environments. When used in conjunction with the
various resources we reference, this manual provides a starting point or restarting point
for good American Indian inclusion.
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... The relationships within and across political power, evaluation, and context are being discussed within evaluation literature (Azzam & Levine, 2014;Dahler-Larsen & Schwandt, 2012). Multi-jurisdictional education, research, and project evaluation models and frameworks already exist (Bowman, 2015(Bowman, , 2017(Bowman, , 2018Bowman, Dodge-Francis, & Tyndall, 2015;Bowman & Dodge-Francis, 2018;LaFrance & Nichols, 2010;Reinhardt & Maday, 2006). Blending systems theory and thinking, critical systems theory, TCT, and IE can begin to conceptualize how Tribal sovereignty can be raised to a systems level, thus influencing evaluation policy and evidence-based practice through Tribal/First Nation and public government initiatives. ...
... The N2N model extends the tri-lateral (Reinhardt & Maday, 2006), where Tribal, Federal, and State governments share a tri-lateral responsibility to carry out educational policy and systems practices. This tri-lateral model has been modified into a multi-jurisdictional model for educational policy and research studies, including Tribal and public governments (Bowman, 2015;Bowman & Reinhardt, 2016). ...
Evaluation scholars have offered culturally responsive evaluation theories, methods, and frameworks, but few have applied them to systems or governance evaluations. Culturally responsive and systems evaluation literature does not address the unique legal and political components of sovereign Tribal/First Nations Governments. This chapter addresses literature and practice gaps through an emerging Nation‐to‐Nation (N2N) Systems Evaluation Framework. Applying Tribal Critical Theory (TCT) to systems and governance evaluations, the author builds on an emerging Tribal Critical Systems Theory (TCST) to consider future culturally responsive and legally inclusive evaluation applications at systems and governance levels. TCST is applied within an emerging N2N systems evaluation model helping evaluation practitioners conceptualize systems evaluation design used between sovereign governments.
... Co-creation of an evaluation and a re-thinking of our evaluative practice challenge traditional power relationships. It requires an evaluator to be a methodological expert, facilitator, critic, ally, and strategic thinker with the ability to move evalu ation toward empowering change, while sharing multi-jurisdictions (Reinhardt & Maday, 2005), Tribal/First Nations governments, other public governments, and non-profit or private-sector partners need to collaboratively work together on initiatives. It requires knowledge of origin stories, developing trusting and reciprocal partnerships, properly resourcing evaluations from the ground up, and acknowledging that other methods and leadership/governance perspectives (i.e., sovereignty) are equally influential to non-Indigenous governments and agencies. ...
This paper was presented as part of the opening plenary panel at the 2018 Canadian Evaluation Conference in Calgary, Alberta, on May 27, 2018. Th rough telling the origin stories of First Nations/Indigenous people and Western evaluation colleagues, we can begin to understand the history and practical applications for advancing the truth through evaluation. The Doctrine of Discovery is rarely told as part of the Western canon of history or contemporary evaluation practice. Th ere are significant and negative cultural, human rights, and social impacts that have deep institutional and systemic roots that continue to cause harm to First Nations/ Indigenous populations throughout the world. To change centuries of old negative outcomes and impacts, we must understand our personal origin stories and the origin stories embedded within evaluation. Governance, policy, and evaluation can work as transformative levers for professional and sustained change if systems, critical and Indigenous theories, and methods are utilized. This paper offers origin stories of First Nations and colonial nations as a historical perspective and a new Tribal Critical Systems Theory to change contemporary Nation-to-Nation evaluation practices.
... Finding the Indigenous in the curriculum, or alternately finding the curriculum rooted in the Indigenous are two paths that educators follow when developing these units. Finding the Indigenous in the curriculum is the preferred approach, but it is not always the easiest (Reinhardt & Maday, 2005). The depth and breadth of the IITU can be thought of in terms of vertical and horizontal alignment (also referred to as scope and sequence (Carjuzaa & Kellough, 2016). ...
In 2016, Dr. Martin Reinhardt and Dr. Jioanna Carjuzaa produced a series of three webinars concerning Indigenous language immersion programs. The first webinar focused on broad curriculum development ideas including core relationships, guidelines and principles for effective pedagogy, and models. The second webinar focused on the elements of lesson planning. The third and last webinar focused on assessments and the use of rubrics aligned with Indigenous language standards. The content of the webinars has been transposed into the following chapter with certain modifications. © 2017 The Author(s). This open access article is distributed under a Creative Commons Attribution (CC-BY) 4.0 license.
Background: The debates about embedding cultural evaluative values into evaluation activities have been more dominant among indigenous evaluators in recent years. African indigenous evaluators now hold the view that the continent’s mainstream evaluation theories, studies, and practices are profoundly founded in Euro-American ideals and tend to exclude Afrocentric evaluation philosophies.Objectives: This article discusses some of the obstacles in the integration of indigenous evaluation values into contemporary evaluation theories and methods in Ghana and Africa at large. It describes how Afrocentric ideas, values, norms, relational patterns, and other cultural realities are rooted in evaluation methods, theories, and practices that are often neglected.Method: Using a qualitative strategy of inquiry grounded in multiple case studies and an indigenously responsive evaluation approach, this article identified and analysed several challenges associated with cultural integration in the evaluation. Several research themes were discussed, including indigenous relational networks, indigenous stakeholders’ participation, indigenous information gathering, feedback mechanisms, and the challenges of integrating cultural values into evaluation activities. This article drew from empirical, existing, and documentary data.Results: This article identified five challenges associated with cultural integration in evaluation activities including indigenous cultural guilt, power dependency, globalisation and localisation, post-colonial legacies, revenue, and urbanisation. This article highlighted that indigenous evaluative values stem from social interactions and relational networks, influenced by exogenous and endogenous factors.Conclusion: This article concludes that there are several ethical and notional challenges that arise while attempting to incorporate indigenous evaluation values and other socio-cultural philosophies into evaluation theories, methods, and practices.Contribution: To generate effective and efficient evaluation measurements and outcomes, a synergy between Afrocentric and Euro-American evaluation methodologies, conceptions, and practices would broaden evaluation processes and activities while also deepening the discourse on ‘Made in Africa’ evaluation.
The central theme of this dissertation is relationships – building relationships as research partnerships, disrupting relationships through chemical contamination, and upholding existing relationships (i.e., responsibilities) to address industrial legacies. In partnership with the Keweenaw Bay Indian Community Lake Superior Band of Chippewa Indians (KBIC), this dissertation focuses on rebuilding fish-human relationships within the context of chemical contamination. By quantifying combined toxicity and evaluating the efficacy of cleaning up contamination, conclusions from this work help empower people to maintain practices and knowledges related to fish. In chapter 1, I positioned myself, a white, American settler scholar, within the context of Indigenous research grounded in Anishinaabe philosophies. My research is predicated on knowledge being a collection of practices that builds and maintains relationships with people and the environment. Being an indigenist researcher means being accountable to those relationships. In chapter 2, I co-created a research guidance document with KBIC to provide holistic guidance and specify support that enriches their efforts to protect and restore land and life. Our guidance uses the Medicine Wheel to illustrate an interconnected system of partnership teachings that include systems of mutual expectations and responsibilities. The guidance aims for balance between and among four seasons of research: relationship building, planning and prioritization, knowledge exchange, and synthesis and application. In chapter 3, I used a national database of fish tissue contaminant concentrations to evaluate frameworks for quantifying toxicity, spatial distributions of the components of toxicity, and variations in relative importance of chemicals in different fish types. Based on the results, I argue for using the most sensitive endpoint for components of a chemical mixture rather than the current framework that expects a shared toxic pathway. Research results show that the former is more protective and therefore represents a more appropriate strategy for protecting human health and the environment. In chapter 4, I compared PCB trends in the Great Lakes basin to evaluate the efficacy of Canada’s 2008 PCB reduction policy. My results show that local reductions of PCB stocks significantly reduced atmospheric PCB concentrations, but a comparable response was not seen in fish tissue. I suggest that fish tissue, as the primary exposure pathway, should be the medium monitored to evaluate policy efficacy.
In response to generations of inequitable research to/for Indigenous communities, many have and are developing research practices that center Indigenous priorities. In this paper, we share the Seasons of Research framework developed by the Keweenaw Bay Indian Community and University collaborators. First, we outline the scholarship that provides the foundations for research and being researchers in Keweenaw Bay. This section includes a comprehensive table that summarizes resources for building, strengthening, and sustaining equitable research partnerships with/by/as Indigenous communities. Next, we share the guidance for research partnerships we created together that uses the Medicine Wheel to illustrate an interconnected system of partnership teachings. The guidance aims for balance between and among four seasons of research: relationship building, planning and prioritization, knowledge exchange, and synthesis and application. Research partnerships with/by/as the Community demonstrate respect for each other's differences, honor reciprocity in actions, exemplify responsibility for differing commitments, and express reverence for shared lands, waters, and living beings. Personal reflections by lead author Emily Shaw are shared to demonstrate the process and practices associated with seasons of research, bridging Indigenous wisdom, social and natural sciences, and environmental engineering. We conclude with a few words on the transformation of the research landscape with Indigenous peoples at home and abroad.
Culturally responsive evaluation and culturally responsive Indigenous evaluation (CRIE) within the broader field of evaluation are not often included in Western literature nor are they known or used by the majority of mainstream evaluators. In order to address this literature and practice gap, this article offers an overview and a broader origin story of CRIE prior to colonial or European contact in the United States and gives an overview of the historical, theoretical, and practical foundations for conducting CRIE in a contemporary evaluation context. Examples of evidence-based models, theories, and resources are provided to connect CRIE to Western evaluation designs and provide concrete strategies for the field of evaluation going forward. The article concludes with systemic and policy evaluation considerations as agencies from federal (i.e., United States), tribal, and international governments and partners from private or nonprofit sectors collaborate to carry out Indigenous evaluations in the future. Collectively this multijurisdictional, culturally responsive, and community-centered CRIE approach gives evaluators a new way to move forward.
Over the last decade, culturally responsive (CR) indigenous evaluation resources have become more readily available to academia and evaluation practitioners within the mainstream literature. This is a direct result of the growing number of Indigenous evaluators in the field; the increased access and opportunities for Indigenous and non‐Indigenous partners collaborating on evaluation projects and academic initiatives; and changes in policy, programming, and funding that better support CR and/or culturally responsive indigenous evaluation (CRIE) initiatives. This chapter examines four overarching content summary areas for CRIE: historical and legal foundations; design approaches; application; and practical CRIE strategies for strengthening professional practice and building evaluation industry capacities for CRIE.
Data from this preliminary study, the American Indian – Dads and Daughters Survey, shed light on how American Indian fathers think and feel about their relationships with their daughters. Respondents represent an array of tribal affiliations, age, occupations, socioeconomic status, and geographical/geopolitical locations, helping to ensure that these data are relevant across a broad spectrum of Indian Country. Among the many insights into the relationships revealed in these data are common themes involving spirituality, identity, and adherence to cultural values. These insights may help educators, and others, who work with American Indian families, gain a greater awareness and understanding of how the relationships between American Indian fathers and their daughters impact both traditional American Indian communities as well as more mainstream westernized American Indian communities.
1996) Debbie Reese is a Pueblo Indian who studies and works in the field of early childhood education. Young children's conceptions of Native Americans often develop out of media portrayals and classroom role playing of the events of the First Thanksgiving. The conception of Native Americans gained from such early exposure is both inaccurate and potentially damaging to others. For example, a visitor to a child care center heard a four-year-old saying, "Indians aren't people. They're all dead." This child had already acquired an inaccurate view of Native Americans, even though her classmates were children of many cultures, including a Native American child. Derman-Sparks (1989) asserts that by failing to challenge existing biases we allow children to adopt attitudes based on inaccuracies. Her book is a guide for developing curriculum materials that reflect cultural diversity. This digest seeks to build on this effort by focusing on teaching children in early childhood classrooms about Native Americans. Note that this digest, though it uses the term "Native American," recognizes and respects the common use of the term "American Indian" to describe the indigenous people of North America. While it is most accurate to use the tribal name when speaking of a specific tribe, there is no definitive preference for the use of "Native American" or "American Indian" among tribes or in the general literature.
En reconnaissant les progres constates dans la mise en place de programmes scolaires scientifiques destines aux enfants amerindiens aux Etats-Unis, cet article veut analyser de plus pres certaines consequences de l'application de cette nouvelle pedagogie. Il s'agit de montrer quelles sont les differences reconnues dans ces programmes entre les modes de pensee amerindiens et les modes de pensee dits occidentaux, les liens entre ce qui est enseigne et les logiques de pensee traditionnelles. A partir de quelques exemples, l'A. montre quelles sont les dimensions negligees dans les programmes d'enseignement, negligence qui reflete aussi la forte degradation voire la destruction des savoirs traditionnels. Enfin, cette etude montre que les programmes d'enseignement apportent peu d'innovations et qu'il est necessaire de legitimer les modeles traditionnels amerindiens d'apprentissage et de savoir sur le monde naturel.
H ow can the four goals of school reform–academic excellence, fairness, inclusion and harmony– be achieved in today's classrooms? According to the authors of Teaching Transformed (2000), a new publication from Westview Press, implementing the Five Standards for Effective Pedagogy will transform classroom instruction. Teach-ing Transformed presents an explicit five-phase developmental guide for improving classroom instruction. In these phases, educators learn how to build an academic learning commu-nity where students work both independently and together in their achievement of the five standards. "The authors offer a new conception of school reform and more," says Ronald Gallimore, professor of psychology at UCLA, "a practical action plan that includes all students in equitable and culturally accommodated classrooms that set high academic standards." Throughout the book, vignettes of successful "trans-formed classrooms" illustrate the authors' framework. "The claim is that important, foundational change is possible in schools," says Professor Luis Moll of the Univer-sity of Arizona. "However, in stark contrast to the dogmatic, reductionist, controlling, 'one-size-fits-all' curricular pre-scriptions that have gained so much favor in the field of education, these authors propose a pedagogy that actually respects the intellect of teachers and students, and that ad-vocates building on their sociocultural resources in creat-ing advanced, flexible, and diverse circumstances for learn-ing." Professional educators, parents, and any reader con-cerned with school reform will find this book helpful in understanding current school reform issues.
In this article, the author analyzes the assumptions people make about culture and curriculum and asks what prevents the idea of culture-based curriculum from making radical changes in Native American schooling. She attributes the segregation of ''culture'' from ''academic'' curriculumto an internalizationof colonial structures.In this scenario, ''culture-based'' (Native American)curriculumis superimposedona curriculumthatis alreadybasedin culture(Western- European.) She discusses some of the ways a static notion of culture is played out at one tribal school and what the implications of these hegemonic practices are. Further, she discusses some classroom practices that refuse an essentialist deé nition of ''Ojibwe'' culture as a basis for curriculum and instead act to engage students in the process of making meaning in their classroom. It is suggested that by thinking of culture as creating relationships and meaning, we shall be able to move beyond the destructive dichotomy that associates intellectual rigor with Whiteness.
This guide provides information and suggestions for teachers planning an American Indian study unit or American Indian Day activities. The first section lists contributions of American Indians in the form of foods, words, art, music, law, government, and traditional values. The second section provides ideas for classroom discussions concerning historical facts about American Indian tribes and their way of life. The third section includes ideas for classroom activities in the subject areas of social studies, science, mathematics, language arts, art, home economics, music, and physical education. Also included are recommended activities for observance of American Indian Day. The fourth section contains a bibliography of over 350 books pertaining to Native Americans, including resources available through the Montana Indian Resource Directory, resources related to selecting books for and about Native Americans, children's books, fiction, and reference books. The last section includes an overview of American Indian history, a summary of major events in Montana Indian education from 1972 to 1990, and maps illustrating Montana's tribal distribution and reservation areas. (LP)