Sharing One Skin

In the article Sharing One Skin by Jeannette Armstrong is about her life, her family, and her identity. She talks about being who she is and where she comes from , she accepts herself. She talks about how close connected she is to what she believes in as a river Indian and being British Columbia. She understands how to be at ease with herself , her spirit, and her ancestors. She thinks about how she is a very lucky woman being able to have spiritual connections. Jeannette says that no person is ever born to be alone, that everyone comes with a community or family, but she urges to learn what the difference is between a community and a family. She is connected in a way with the land, her family, and the language because they have special meaning. The language and the land are the same thing they speak to her, but to her people that make sense of all things that don’t make any sense at all.

Armstrong, Jeanette. 1996 “Sharing

One Skin: The Okanagan Community.” Pp. 460-470 in Jerry Mander and

Steenbock Library Notice: This material may be protected

Edward Goldsmith (eds.), The Case Against the Global Economy, San By Copyright Law (Title 17, US Code).

Francisco, CA: Sierra Club Books.

Retaining American Indian/Alaskan Native Students in Higher Education: A Case Study of One Partnership between Tohono O’odham Nation and Pima Community College

In the article “Retaining American Indian/Alaskan Native Students in Higher Education: A Case Study of One Partnership between Tohono O’odham Nation and Pima Community College, Tucson, AZ” by Anne E. Campbell in this article talks about issues of institutional settings in traditional Eurocentric higher education. They face the challenge of how to include the importance of development in cultural responsiveness community-based programs that should meet the needs of the students. Also the encouragement and support students need persistence, retention, and integration of culturally relevant materials that are required coursework. She also talks about the effect of poor student-teacher relationships or the lack of respect that teachers had for American Indian students or their cultures and traditions. Also how American Indian/Alaskan Native students choose to remain in school or leave include the high degree or cultural insensitivity by teachers and the disconnect between school, culture, and their day to day lives.

Campbell, Anne. E. (2007). Retaining American Indian/Alaskan Native Students in Higher Education: A Case Study of One Partnership between the Tohono O’odham Nation and Pima Community College, Tucson, AZ. Journal of American Indian Education, 46(2), pp. 9-41.

Reclaiming the Gift: Indigenous Youth Counter Narratives on Native Language Loss and Revitalization

In the article “Reclaiming the Gift: Indigenous Youth Counter-Narratives on Native Language Loss and Revitalization.” by Teresa L. McCarty, Mary Eunice Romer, and Ofelia Zepeda it is an article that talks about the overview of the history of the relationship between language and identity. William Harjo Lonefight states the meaning of understanding and learning the language, “they understood where they belonged with other people, to the natural world, and the spiritual world”. The authors also want to include how what is embedded in the language are lessons that guide us through our daily lives. Also how fully 84% of all Indigenous languages in the United States and Canada have no new speakers to pass them on. Even when the language does fall silent, the world loses an irredeemable repository of human knowledge. Kenneth Hale states “If a child learns only English, you have lost your child.” They included some interview answers in questions they had asked Navajo youth and adults, about how many people do they think speak and understand their language. One of the young adults had stated “Elders say we’re lost youth. No. We’re only lost because (adults) won’t take the time….to try to encourage us…There's always hope. Jonathan, interview, May 2004.”

Zepeda, Ofelia: Romero, Eunice Mary: McCarty, L.T.; “Reclaiming the Gift: Indigenous Youth Counter-Narratives on Native Language Loss and Revitalization”; The American Indian Quarterly, Volum30, Number 1&2, Winter/Spring 2006, pp.28-48 (Article)

Defensive Dialogues: Native American Mascots, Anti-Indianism, and Educational Institutions

The article “Defensive Dialogues: Native American Mascots, Anti-Indianism, and Educational Institutions” by C. Richard King is an article that talks about the argument and practice that are employed by educational institutions that defend the continued use of Native American names, logos, and imagery. Also how we Native Americans began openly challenging the presence of disparaging names, logos, and image in athletics, especially how the Indian Culture remains central to sports spectacles and so much more in the United States. King, includes the importance of how mascots depict Native American, the ways in which they appropriate the aspects of indigenous cultures and the stereotypes that are embedded in team names and sports icon, but how it connects to our history as American Indians of other playing Indian; the motivation to misguide to preserve us and the racist ideologies that inform both the creation and the defense of a team mascot. King does make a statement about how we can all turn this around into making a change in why our culture and traditional wear shouldn’t be for dress up or a mascot to those who think less of us. He explains that the actions of activists, educators, students, politicians, and administrators concerned with mascots and the effects have made a difference. Over the past 30 years, the total number of mascots has decreased markedly and nearly 1,500 mascots have been changed , retired, or reworked since 1970.

King, C. Richard. “Defensive Dialogues: Native American Mascots, Anti-Indianism, and Educational Institutions.” Studies in Media & Information Literacy Education 2.1 (2002)

Tribal Control Of American Indian Education:Observations since the 1960s with Implications for the Future

The article “Tribal Control of American Indian Education: Observations since the 1960s with Implications for the Future” by John W. Tippeconnic is about the history and nature of Indian control of American Indian education in the 1960s-1999 and its implication for the future. Also how the basic plan inherited the sovereignty status of American Indian tribes, so it was essential to strengthen and reclaim Native languages and cultures that had been targeted for destruction because of the education policies back then. Such as how the United States had used education to assimilate American Indians and to eliminate American Indians by the systematic destruction of tribal languages and culture in schools. John also talks about how the history of cultural genocide has impacted the quality of schooling that the American Indian students were receiving. There had been evidence showing that when tribes do control education students tend to do better in school. For example, the American Indian Policy Review Commission reported that dropout rates were down in tribal controlled schools.

Tippeconnic, John W. “Tribal Control of American Indian Education: Observations since the 1960s with implications for the Future” Chapter 2 in: “Next Steps: Research and Practice to Advance Indian Education” (1999)