Matching Items (3)
Description
This study examines the genesis, practice, and Native experiences of stakeholders with two Arizona kindergarten through 12th grade (K-12) statute that mandate instruction of Native American history. The research questions relate to the original intent of the policies, implementation in urban school districts, how Native American parents experienced Native American history in their own education and their aspirations for this type of instruction in their children's education. Lomawaima and McCarty's (2006) safety zone theory was utilized to structure and analyze data. Critical Indigenous Research Methodologies (CIRM) (Brayboy, Gough, Leonard, Roehl, & Solym, 2012; Smith, 2012) was used in this interpretive policy analysis and phenomenological research study. Interviews were conducted with policymakers, a department of education official, urban school district personnel, and Native American parents with children in the pertinent school districts. Data included in-depth interview and legislative committee meeting transcripts, artifacts including bill versions, summaries and fact sheets, school board manuals, and the state social studies standards. The findings indicate that the intent of the statutes was to foster a better understanding among students (and hence, the state's citizenry) leading toward reciprocal government-to-government relationships between tribal nations and non-tribal governments. Teaching sovereignty and self-determination were fundamental. Although the school-based participants had limited knowledge of the policies, the district personnel believed they implemented the mandates because the state social studies standards were utilized to frame instruction. However, the 45 social studies standards related to Native Americans focus on extinct (referred to as historic in the standards) Native societies. The social studies standards ignore contemporary tribal nations and are thus inefficacious in supporting the goal of a better understanding of sovereignty, or in supporting Native American self-determination. The Native parent participants defied stereotypical images; they were involved in their children's educational attainment and were reintroducing cultural and tribal capital. Recommendations include allocating funds to support implementation of the policies at the local school and state levels, establishing culturally responsive curriculum that recognizes and promotes tribal nations and tribal sovereignty, and strengthening relationships between tribal nations, school districts, and the state department of education.
ContributorsBenally, Cynthia (Author) / Mccarty, Teresa L. (Thesis advisor) / Brayboy, Bryan Mck. J. (Thesis advisor) / Tippeconnic, Iii, John W. (Committee member) / Arizona State University (Publisher)
Created2014
Description
Pima was not the original name for the tribe of the Native Americans that lived along the Gila River, but their name is only one of many changes this tribe has faced due to the influence of outside sources. Pima was a name given to this tribe by the Spaniards during the 1600s. Throughout history the Pima have fought not only for their rights as a nation, but also for the rights of their beloved river, the Gila River. The relationship between the Pima tribe and Gila River is a very strong and deep connection. In fact, the Pima call themselves A-a'tam, which means "the people," and they identify with the Papago, a historical name for the Indians in the Sonoran Desert. A'kimult, which means "river" was added to their name as well. Being known as the River People may fit perfectly with this tribe due to their close knit and respectful relationship with the river over the decades (Russell, "The Pima Indians, 1975). Today the Pima call the Gila River Indian Community their main Tribal headquarters, which is located south of Phoenix. The Gila River Indian Community (GRIC) is part of both the Pinal and Maricopa counties and has a land area of 583.749 square miles ("Brownfields", 2010). Water deprivation and a bleak agricultural economy are challenges facing the Pima, which historically were strong in both areas. The Gila River has gone from a naturally flowing river to a restricted and nearly dried up waterbed. This research paper will examine the changes that both the Pima and the Gila River have undergone since settlers began to claim land in the late 1800's. It is my goal to look into the natural history and ecology of the Gila River and explain how this change has affected the Pima and their sustainability as a tribe. The ultimate goal is to have information easily accessible for reference for future research projects and to ] provide background information to help implement new programs and projects that will benefit the GRIC. Understanding the relationship between the Gila Valley and Pima will present areas where sustainable projects can improve the economy and society as a whole. The Native Americans who will be specifically addressed during this research are the tribes on the GRIC, which comprise the Akimel O-odham (Pima) and Pee Posh (Maricopa). These communities have a resident population of 15,084 and are located in the Maricopa and Pinal counties of central Arizona, to the south and east of metropolitan Phoenix ("Brownfields", 2010). Today the community is 372,000 acres and varies with an elevation of 935 feet to 1,450 feet ("Gila River", 2012). Literature will be the primary area of research along with informal discussions with employees of the GRIC. The Pimas' beliefs, interests, and practices will be addressed and researched; and review of the literature that deals with each problem they have faced as a result of the changing economy and society. By researching the relationship and proposing new ideas to help maintain the GRIC it will assure that the interests of the Pima are the priority. The potential that this research project can offer must encompass cultural sustainability, which is "developing, renewing and maintaining human cultures that create positive, enduring relationships with other peoples and the natural world" (Hawkes, 2001).
ContributorsRagan, McKenzie (Author) / Martinez, David (Thesis director) / Larson, Kelli (Committee member) / Manetta, Carol (Committee member) / Barrett, The Honors College (Contributor) / School of Sustainability (Contributor) / College of Public Programs (Contributor)
Created2012-12
Description
Located in Southwest Alaska on the Bering Sea, Bristol Bay covers the area of land and water that lies north of the Alaska Peninsula. The Bristol Bay region consists of more than 40 million acres and is home to approximately 7,400 people of mostly Alaska Native descent. Many Natives still maintain a subsistence lifestyle. The region’s Indigenous inhabitants include Aleuts, Eskimos, and Indians. Bristol Bay’s Indigenous cultures developed around the abundant salmon runs. The Bristol Bay watershed, with its extensive lake and river systems, provides the ideal breeding grounds for all five species of Pacific salmon. As a keystone species, salmon directly or indirectly impact many species in the ecosystem. This dissertation focuses on the ecology and environment, culture, and economy in the Bristol Bay salmon fishery from its beginnings in 1884 until the present. The arrival of Euro-Americans altered the human/salmon relationship as Alaska Natives entered the commercial salmon fishery. The commercial fishery largely marginalized Alaska Natives and they struggle to remain relevant in the fishery. Participation in the subsistence fishery remains strong and allows Bristol Bay Natives to continue their cultural traditions. On a global scale, the sustainable Bristol Bay’s salmon harvest provides over half of the world’s wild sockeye salmon. Salmon cultures once existed throughout the Atlantic and Pacific. With the decline of salmon, few viable salmon cultures remain today. I argue that because of the ecological, cultural, and economic factors, salmon in Bristol Bay deserve protection from competing resource development and other factors that threaten the valuable fishery. The unique ecology of Bristol Bay needs clean water to continue its bountiful production. As a member of the Bristol Bay community, I include my own experiences in the salmon fishery, incorporating “writing from home” as one of my primary methodologies. I also include ethnohistory and oral history methodologies. I conducted interviews with elders in the Bristol Bay community to incorporate Indigenous experiences as Natives faced changes brought on by the commercial salmon fishery.
ContributorsGroat, Bridget Lee (Author) / Fixico, Donald L (Thesis advisor) / Bauer, William (Committee member) / Hirt, Paul (Committee member) / Riding In, James (Committee member) / Arizona State University (Publisher)
Created2019