Module III

Essential:
What is Culture? How can it be defined?
Simply put, culture is the way in which a people group lives and defines their identity. It is the answer that is given when asked "how does one carry out their way of life within this group of people?" The answer to this question can be as specific or as broad as one may make it. Whatever that answer may be for one person, there is a deeply historical aspect to culture that relates to both the cause of "why" that people group is the way they are and the effect of "how" that culture functions in every day life. Culture is defined not only as the customs, traditions, and mores of a people group but also as how the people within a group understand and explain their world and reality.

Consider this photograph taken by my Great uncle in April of 1969.

After the whale hunt the Eskimo skin boats slid on a rack to dry

Vilda AMRC-wws-4706-117

They say a picture is worth a thousand words and you could just about come up with that many words about the culture this photo displays. These men were loading walrus skin umiaks onto racks to dry after a whale hunt on St. Lawrence Island. From this alone you can tell this culture depends on the water as a natural resource for their subsistence way of life. Also note the snowmachines as well as the sleds they pull, a primary mode of transportation in this community as well as a sign of their relative isolation due to lack of a road system for commerce and trade. From this photo one can also get a glimpse of Siberian Yupik dress, architecture, and seafaring vessel construction as well as the importance of each within this culture.

Now consider stepping off a plane into this culture and knowing nothing of this people. You've instantly been immersed in a new culture, which is, at the core of it's definition, the identity and way of life of a people group.

Examine:
What social and political systems are imbedded in traditional Native cultures? 
Many Alaskan Native cultures have matrilineal societies. These include the Athabascans, Eyak, Tlingit, Tsimshian and Haida. Their social order is structured according to matriarchal lineage rather than the lineage of the father. This translates into subsistence land rights being passed on though the maternal lineage.

Socio-political systems imbedded in traditional Native cultures also include the barter economy of the Yupik coastal and inland villages and the importance of trading partnerships among the Athabascan. Such partnerships existed not only for trade but also as a means of diplomacy between tribal groups. Below are photos of commonly traded parkas and muk-luks.

Eskimos sewing mukluks & parkas, Nome Skin Sewers, 1945-

Vilda ASL-P466-02-090

Eskimo footwear, moc[c]asins on bench and muk-luks hanging, at Nome Skin Sewers Assn., 

Nome, Alaska

Vilda AMRC-wws-1867-A-80

Among the Eyak, Tlingit, Haida and Tsimshian there is no central government, rather decisions are made at lower levels within those societies. The Eyak, Tlingit, Haida and Tsimshian were also noted to have a highly stratified society, much like a feudal system, with individuals of high rank, common clansmen and slaves within their society (see Alaska Native Heritage Center: Eyak, Tlingit, Haida and Tsimshian).

The following pamphlet Politics and Alaska Natives was produced by the federal government in 1975 in order to inform the public of Alaska Native political issues of the day, many of which still exist. One of these political issues that continues even today was seen in the video Teachers' Domain: Gwich'in Tribe Protects Caribou and Culture. This video highlighted the specific interests and political systems of both the indigenous people of the region and the cultural perspective of the oil drilling entities.

Colleague Reviews
Peter's Alaska Blog - The link to the Tsunami Warning Center in Palmer, Alaska was helpful in understanding the strategic location of the center. It was interesting to explore the link and find that it is one of two tsunami warning centers in the U.S. and that the Palmer site was chosen for its close proximity to bedrock.

Dancing Light: One path of Learning - Joan's photos gave prime examples of the hardy flora and fauna and dynamic topography of Alaska. The views she posted of the Chitna Riverbed remind me of the Matanuska River and the dramatic changes that can occur as the current alters.

Explore AK - Portage Glacier was cited in Tina's blog as a great example of a receding glacier and the changes that can and do occur in glacial landscapes over time. This glacier that was once known for it's accessibility will soon require the sojourn of a backpacking trip to reach it's edge.

Evaluation Paragraph

The content of this week's assignment was very informative concerning the specific differences and similarities among the Native people groups of Alaska. I also found the links to demographic information and history of Polynesian, African American and Asian cultures very useful and pertinent. The content helped me better understand how the make-up of the people of Alaska has evolved and changed over time. I appreciated the essay on Maniilaq - even being a lifelong Alaskan I had never heard his story, although I know of the village that bears his name. The many pictures from VILDA were interesting as well.

Module II: Evaluation Paragraph

This module's content was relevant and I truly felt I learned much about the land I call home. I liked the links to the many video's on teacher's domain as well as the variety of resources posted. I did find that some of the videos did not load very quickly and it may be helpful to have information posted regarding what type of media players are helpful to have downloaded for the content of this course (perhaps it is already listed somewhere and I missed this information). As a school nurse it would be interesting to me to see some links to Alaskan health related topics or population demographics in regards to health statistics and disparities. Please keep in mind that not all students who take this course are classroom teachers.

Module II: Essential/Examine/Extend Questions

Essential Question: How does knowledge of natural systems inform our understanding of cultural systems?

Knowledge of natural systems often answers the "why" of why a cultural system is the way that it is. Aspects of a particular culture vary from traditions to pastimes and mores to social norms. The reason many of these cultural variables are the way that they are is largely due to the natural systems that were in place long before that culture came to be. In the following paragraphs I'll discuss some examples of how knowledge of natural systems informs our understanding of Alaskan culture.

Alaska has been known as "the last frontier" since before it's inception into statehood in 1959. The frontier spirit is a value of Alaskan culture because of how closely Alaskans continue to rely on their own state's natural resources for survival. These resources include fisheries, forestry, mining and oil reserves, among others. Alaska is also a natural habitat for large game animals such as moose and bear and both are still often encountered within even the more urban Alaskan settings. Being located physically separate from the contiguous United States, Alaska's relative isolation adds to a cultural sense of reliance on the land as well as the independent spirit Alaskan's are known for. The frontier qualities of being a hunting and gathering culture also exist today due to a cultural emphasis that is placed on what is needed to subsist and survive in the harshness of Alaska's climate and landscape. Thus, the natural systems of Alaska's natural resources, wildlife, geographical location and climate help us understand why the culture continues to maintain it's sense of being indeed "the last frontier."

Another example of how knowledge of natural systems informs our knowledge of cultural systems is the knowledge of water and it's relationship to Alaska. With 43,877 miles of coastline and 17,243 square miles of inland water it is understandable that water holds an important place in Alaskan culture. From fishing to whaling (see Teachers' Domain: Iñupiaq Whale Hunt) to transportation routes, water is an essential element in Alaskan life and livelihood. At the basis of this understanding is the knowledge of the natural system of Alaska's physical proximity and relationship to water.

A final example of a natural system that helps us better understand a cultural system in Alaska is the natural topography of Alaska and the ruggedness of many of it's regions. The challenging topography of Alaska has lead to a limited number of roads being developed (see Teachers' Domain: How to Build A Road) which adds to a cultural sense of remoteness as well as the cultural importance of community and family. This in turn helps us understand the sense of community that is often observed within an Alaskan village because of the limited access to the world outside that village. In addition, this also helps explain why it is often common for extended family to live together in one home. Multiple generations and extended relatives living together occurs oftentimes out of necessity due to the difficulty and expense associated with building homes in remote parts of Alaska because of the challenges associated with climate and topography.

Examine Question: What are some differences between traditional Native knowledge and Western science?


While there are many similarities that can be found between Native knowledge and Western science, as can be observed in the overlapped portion of the following Venn diagram, there are also many differences. I'll be exploring these differences as I examine both Native and Western ways of knowing.

Venn diagram adapted from Sidney Stephens' Handbook for Culturally Responsive Science Curriculum.

First, Native ways of knowing place importance on "local verification" when determining if something is true. In contrast to this is the "global verification" that is essential to the validity of a subject in Western science. While Native knowledge is developed according to a "tribal reality" Western knowledge is developed with respect to "universality," or how well the truth transcends all regions and cultures across the globe.

Another way in which Native knowledge is different from Western science is that there is a trust for inherited wisdom in Native knowledge while conversely there is an element of skepticism or questioning to the lore of those who came before the current generation in Western science. Thus while Native cultures trust their elders and choose to learn from them, Western science tends to question those who came before them and seeks to empirically accept or reject the past generation's knowledge based on current research and study. Culturally, this has created a sense of respect for Native elders while Western science has yielded a culture that is in many ways marked by irreverence and disrespect for it's elders. Consider this excerpt from the Inupiat Heritage Center's website that describes the impact of the convergence of language barriers on Native culture:

       "Elders are highly respected for their knowledge and wisdom in practically every aspect of life. In some Iñupiat          communities today, elders are almost the only ones who have knowledge of traditional skills and language. The elders' role has changed dramatically as the changing lifestyle of the Iñupiat move toward the modern age. Language barriers between the older and younger generations make it difficult for elders to pass on knowledge about life, skills and stories known mostly by the elders. Elders have much to contribute toward the education of the young through their life long experiences."


A final way Native knowledge differs from Western science is that it views an idea or concept holistically while western science dichotomizes the parts of a whole to gain understanding. Native cultures look at the whole in order to gain better understanding while Western science endeavors to better understand the parts that make up a whole. This translates directly to the conflicting views of medicinal healing. Native cultures seek to heal the whole of the person; spiritually, emotionally, behaviorally and physically, all with a level of respect to achieve wellness. This is demonstrated within the vision statement of the Alaska Native Tribal Health Consortium's website.  Much of Western science is concerned primarily with the physical complaint and targeting the various parts of that complaint to resume a better state of health.

Extend Question: What are some other sources of credible climate information?

Reliable climate information sources include the National Climatic Data Center (NCDC) which has a "climate data online" link that enables the user to select climate themed maps on climate indices, temperature, precipitation, and daily/monthly/annual data. Another related resource is the National Oceanic and Atmospheric Administration (NOAA) Climate Services site which includes articles, mapping services, information on understanding climate and educational resources. A final resource is the Columbia University IRI/LDEO Climate Data Library which contains an online map room with maps on climatology and precipitation.

Module I: Colleague Reviews

Crossing Alaska: Kristi encourages the use of handheld devices and gadgets in education. Many students interact with these devices as part of everyday life and it's a great idea to foster educational exploration in a readily accessible way. I found Kristi's link to the Discovery Education website a great resource for gadget literacy.

Heather's Alaskan Exploration: Heather made a valid observation in U.S. Census Borough statistics versus perceived population in Alaskan communities. I have lived in Alaska all my life and have never felt the census statistics seemed quite accurate. I have often felt there are not as many people in one location as the census reports. I guess that is one wonder of Alaska - so much land to spread out in and yet such a sense of community!

Brenda's Alaska Blog: Brenda brought up the importance of using relevant vocabulary in the Alaskan classroom. While it is important to expose students to other cultures and places I agree that there is a need for relevancy in terminology, especially when it comes to reading comprehension scores and testing.

Week I - A Favorite Place

My favorite place would have to be Snowbird Glacier on a sunny August day. Any Alaskan glacier amazes me though, as I love the sense of history, motion and impending danger that are inherent in such a mass of glacial ice. Considering each may have its' own intrinsic rivers, nunataks and moulins - that often drop to icy depths hundreds of feet below the glacier's surface - there's no place quite like an Alaskan glacier up close. I couldn't locate any photos of the glaciers I love so I posted a picture of another favorite place - the view from my backyard on the shores of Neklason Lake, pictured above.

Week I - Place and Pedagogy

How can educators use new media to better reach and teach Alaska's students?
Once, not so long ago, students referenced encyclopedias and reference books when doing research and writing reports. Yet the term "encyclopedia" is becoming archaic with the current age of high speed internet and social media. Teachers now have the capability of showing their classes, from a birds-eye-view of sorts, just about any location or topic at the click of a mouse... or the touch of a screen.

In Alaska this translates to educators closing the gap between Alaskan students and the "outside" world simply by employing their own imaginative and inquisitive approach to learning. As teachers guide the learning and explorations of students they now can do so by exposing students to modern technology within the classroom. This includes the use of such resources as the Alaska Digital Archives when teaching on Alaskan history, streaming of video clips that aid the topics taught within the classroom, connecting with their class through social media sites that in turn foster homework discussion and parental involvement, and the list goes on. Thus with a creative and inquisitive approach toward online media, educators have a wealth of knowledge and learning experiences at the tips of their fingers when it comes to teaching Alaskan students.

Why is an awareness of place important?
An awareness of place is important because it allows one to better understand and more effectively communicate with the people who populate that place. This in turn leads to the ability to effect positive change for the good of those who call that place home.

The world is made up of discourse communities that largely draw their dynamics and identities from the place in which they live. An example of this would be Alaska as a macrocosmic discourse community in which familiar and accepted terms would include terms such as "the lower 48," "the outside," and even such terminology as "mosquito dope" that someone from outside the Alaskan discourse community may not readily understand and could misinterpret. Then there are the many ideas surrounding the limitations of transportation, industry and infrastructure that only those who live in Alaska can truly understand and appreciate when compared with similar components of the 48 contiguous states. Awareness of the place in which one lives can therefore mean the difference between mere survival/disconnectedness and a thriving/connected relationship to that place due to an awareness of the land, resources, history, language and people.

How can awareness of place create better learning for Alaskan students?
Awareness of place can create better learning for Alaskan students by fostering interest in those topics that directly relate to them and their livelihoods. This awareness and interest in the place in which they live creates a drive for learning because the knowledge gained is perceived as valuable, useful and directly relates to issues they may know well. An example of this would be the awareness of the shortage of medical providers per capita within the state and a student's subsequent interest in courses that would prepare him or her for a career in the healthcare field.