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Opening Session: Aspen Ideas Climate 2022 - Opening Remarks by Cheyenne Kippenberger : The Aspen Institute : Free Download, Borrow, and Streaming : Internet Archive

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The opening of Aspen Ideas Climate 2022. NBC's weather icon Al Roker shares his thoughts on this climate moment . Two leading thinkers lay out a blueprint...

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Youth version of Braiding Sweetgrass...coming in November!

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Youth version of Braiding Sweetgrass...coming in November!

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Review

"Just as the original Braiding Sweetgrass offers a lifeline back to Indigenous teachings, this adaptation augments these stories with exquisite visuals such as Skywoman Falling and the Haudenosaunee Thanksgiving Address as an epic gathering of all beings, and it wraps key concepts and questions within a braid of sweetgrass. This beautiful, imaginative revisioning is a gift to our children that teaches them how to follow the path of our ancestors."―Diane Wilson, author of The Seed Keeper

"Monique Gray Smith has exquisitely captured the tone of Robin Wall Kimmerer's voice in this masterful adaptation for young readers of Braiding Sweetgrass. It has all the power, poetry and passion of the adult edition but there is a delightful intimacy that will make YA readers feel as if Kimmerer is holding an intimate conversation with them about Indigenous knowledge and it's connection to the well-being of the planet. Gray Smith's adaptation makes this visionary exploration of Indigenous connections to the land, to plants and to storytelling and story-making accessible to a whole new readership and hopefully will inspire young people to rise to the challenges of the Climate Crisis." –Jeffrey Canton, Children's Book Columnist, The Globe and Mail

"What an open-armed invitation for youth to enter into relationship with the ideas, the stories and the teachings from Robin Wall Kimmerer's phenomenal and deserved bestseller Braiding Sweetgrass! This adaptation by Monique Gray Smith, the renowned and beloved writer for children and young adults, allows young readers to take into their lives the offerings and guidance of Robin's stories, no matter what their experience is, no matter where they come from, no matter who they are. In language that respects the love for all living things that young people are born with, accompanied by powerful illustrations that are works of heart, this book is itself a beautiful braid of three women, dare I say Three Sisters--Robin Wall Kimmerer, Monique Gray Smith and Nicole Neidhardt, brilliant storytellers, story-tenders and storykeepers. Braiding Sweetgrass for Young Adults is a book to grow up with and grow into. It is both medicine and a loud and urgent call to honour the gifts of the earth and the responsibility to give gifts to the earth in return. Imagine growing up guided by the questions "How can we make our relations with the world sacred again?" and "What will your offering be?" This book will plant a garden in young hearts and then, oh, what a world!"―Shelagh Rogers, OC, host and producer of CBC Radio One's The Next Chapter, and former chancellor of the University of Victoria

"Braiding Sweetgrass for Young Adults is my new favorite book! What a great way for young people (and anyone, really) to learn about our healing medicines. So many teachings within the pages. I love the mix of photos, illustrations, and text boxes filled with reflective questions and translations. I will be purchasing boxes of this incredible book to share with loved ones! Chii miigwech!"―Angeline Boulley, #1 NYT Bestselling author of Firekeeper's Daughter

About the Author

Monique Gray Smith is an award winning, bestselling author, and professional consultant. She has written eight books including Speaking our Truth: A Journey of Reconciliation, My Heart Fills with Happiness, You Hold Me Up, Lucy and Lola, Tilly: A Story of Hope and Resilience, and When We Are Kind. Monique's most recent novel, Tilly and the Crazy Eights, was long listed for Canada Reads 2021. Monique is Cree, Lakota, and Scottish. She lives in British Columbia, Canada, with her teenage twins. Robin Wall Kimmerer is a mother, scientist, decorated professor, and enrolled member of the Citizen Potawatomi Nation. Her first book, Gathering Moss, was awarded the John Burroughs Medal for outstanding nature writing. Her writings have appeared in Orion, Whole Terrain, and numerous scientific journals. She lives in Syracuse, New York, where she is a SUNY Distinguished Teaching Professor of Environmental Biology and the founder and director of the Center for Native Peoples and the Environment. Nicole Neidhardt is a Diné (Navajo) artist of Kiiyaa'áanii clan. She received her MFA from OCAD University in Toronto, Ontario, and a bachelor of fine arts with a business minor from the University of Victoria. She is the cofounder of the Innovative Young Indigenous Leaders Symposium, alongside Gina Mowatt, and is the cofounder of Groundswell Climate Collective, a group that is fighting the climate crisis through resiliency and artwork. She currently resides in Santa Fe, New Mexico.

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Braiding Sweetgrass for Young Adults: Indigenous Wisdom, Scientific Knowledge, and the Teachings of Plants

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Amazon.com: Braiding Sweetgrass for Young Adults: Indigenous Wisdom, Scientific Knowledge, and the Teachings of Plants: 9781728458991: Gray Smith, Monique, Kimmerer, Robin Wall, Neidhardt, Nicole: Books

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As a weed choked a New Zealand lake, a tribe found a surprising solution in a centuries-old tool, adding to a pitched debate over how Indigenous knowledge can complement conventional science.

William Anaru, the biosecurity manager of the local tribe, Te Arawa, at Lake Rotomā. Credit... Cornell Tukiri for The New York Times

LAKE ROTOMA, New Zealand - A riot of native plant life once covered the shallows of Lake Rotomā, one of the many bodies of water that speckle New Zealand's upper North Island. At night, mottled green crayfish scuttled from the deep to graze beneath the fronds in such plentiful numbers that the local Māori tribe could gather a meal in a few minutes of wading.

These days, the lake bed is carpeted by an alien canopy. Sharply spiraled weeds, introduced by goldfish owners dumping unwanted tanks, form an impenetrable wall around the lake's edge. Unable to push through it on their daily commute, the crayfish largely vanished.

Now, the local tribe, Te Arawa, and conservation agencies are racing to suppress the weed's explosive growth as it chokes once-pristine aquatic ecosystems. At Lake Rotomā, the tribe found a surprising solution in a centuries-old tool - and added to a pitched debate about how ancestral Māori knowledge can complement conventional science.

"This is a perfect example of combining mātauranga Māori" - traditional Māori knowledge - "and Western science," said William Anaru, Te Arawa's biosecurity manager.

The use of uwhi is an example of the growing prominence in Western societies of Indigenous knowledge systems, accumulated and handed down over centuries.

In Canada, a 2019 law requires the government to consider Indigenous knowledge in regulatory decisions. In New Zealand, researchers inspired by mātauranga have conducted studies on whether kauri forests are harmed by a lack of Māori prayer and on the use of crushed whalebone to treat fungal infections that are devastating native trees.

It includes everything from systematic observations about what plants grow best in certain areas or which stars to follow across vast oceans, to legends referring to certain rivers as the home of taniwha - unpredictable supernatural beings.

Such legends can be both literal and metaphorical, Dr. Hikuroa said. Understanding a river as the home of a taniwha, for example, helps describe its sinuous appearance and warn of its volatility or capacity to break its banks.

Additionally, mātauranga is not just a collection of knowledge, but also a philosophy underpinned by values like kaitiakitanga and manaakitanga - guardianship and hospitality.

Many of New Zealand's more traditionally minded scientists, however, see the spiritual and moral aspects of mātauranga as contradictory to conventional science, which is supposed to be value-neutral and limited to knowledge that can be empirically proven.

Kendall Clements, a marine biologist who signed the letter, said they were not trying to disrespect mātauranga, but to emphasize the differences between it and conventional science.

Mātauranga has the "seeds of science," he said, "but to then say that mātauranga Māori is equivalent to science makes no sense, because there are a whole lot of elements that are not in science, like visions, prophecies and dance."

Advocates of mātauranga say that misses the point. Dr. Hikuroa agreed that mātauranga is not the same as conventional science. But it is valuable, he said, because it provides alternative explanations about the world and encourages people to think differently.

"In trying to probe that difference, we may collectively come to a better understanding of a solution than if we drew on a single body of knowledge in isolation," he said.

As an example, Dr. Hikuroa pointed to the construction of a state highway in the early 2000s. It was supposed to run through a swamp that local Māori said was inhabited by a tempestuous taniwha. Engineers had not identified any risks, but rerouted the road to address their concerns. A year later, a major flood hit the area. The redirected road was spared major damage.

A taniwha was the local tribe's "way of codifying the observation made through years that this place floods from time to time," Dr. Hikuroa said.

Skeptics, however, say that if the truth of the more spiritual aspects of mātauranga cannot be definitively proved, they cannot be called knowledge.

This tension between traditionally minded scientists and mātauranga advocates, brought to a boil by the open letter in The Listener, spiraled into a fiercely personal debate.

Advocates who had watched for years as scientists dismissed mātauranga as unquantifiable superstitions were sensitive to a perceived lack of respect from the letter's signatories.

Some alleged that the letter was an example of white supremacy. Waikaremoana Waitoki, the president of the New Zealand Psychological Society, denounced the letter's "racist tropes" and "moral panic."

Others were frustrated that the letter's authors had no expertise in mātauranga. Melanie Mark-Shadbolt, an environmental sociologist, said it was motivated by "a bit of fear" and "a lot of ignorance."

The signatories, for their part, felt that their positions had been intentionally misconstrued. "I believe the vast majority of people who attacked our letter attacked a misrepresentation," Dr. Clements said. "Some of that was absolutely deliberate."

New Zealand's prestigious Royal Society began investigating whether two of its fellows - the biochemist Garth Cooper and the philosopher Robert Nola - should face disciplinary action for signing the letter. The situation became more tense after the polarizing British biologist Richard Dawkins denounced the Royal Society's investigation and described mātauranga as "not science and not true."

The commotion quieted only recently, after the Royal Society dropped its investigation and Dr. Cooper and Dr. Nola chose to resign as fellows. Neither side is happy, but few have the energy to continue fighting.

Outside these ivory tower debates, however, the use of mātauranga carries on.

For Te Arawa, the melding of mātauranga with conventional science has proved successful. Amid the weedy jungle in Lake Rotomā's shallows, an enormous clearing has emerged.

Even better, while the uwhi stops thick weeds, thin gaps in its weave allow more slender native plants to grow through and create new forests of their own. Now, for the first time in decades, crayfish in Lake Rotomā have a clear path to old feeding grounds among the plants they relied on for millenniums.

"We've essentially created new mātauranga," Mr. O'Neill said before carefully tucking his dreadlocks beneath the cap of his wet suit and slipping into the lake. "And we're going to use it to finish the last of the lake weed off."

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Can Ancient Maori Knowledge Aid Science? Ask These Freshwater Crayfish.

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As a weed choked a New Zealand lake, a tribe found a surprising solution in a centuries-old tool, adding to a pitched debate over how Indigenous knowledge can complement conventional science. LAKE ROTOMA, New Zealand - A riot of native plant life once covered the shallows of Lake Rotomā, one of the many bodies of water that speckle New Zealand's upper North Island.

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STEM Tools Resource Collection: Exploring Indigenous Science and STEM

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STEM Tools Resource Collection: Exploring Indigenous Science and STEM

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Posted on November 22, 2021

As part of the STEM Teaching Tools initiative, we have curated a collection of Indigenous resources related to science and STEM education in support of the NGSS / Framework vision. The resources compiled over the past several years can help you think through how Indigenous history, lifeways, current efforts, and future goals can be made a widespread focus of science instruction in respectful and concrete ways. This can involve having your classes learn about Native history, worldviews, knowledge, contributions, and sense-making practices connected to science and engineering. Developing sustained partnerships with Indigenous scientists and community members to share about their work and perhaps guide student investigations are other key strategies to consider. This work is especially important in support of Native students and the educational goals of their communities, but all students should learn about Indigenous communities and it is best to approach it as a broad educational goal for all.

Dr. Stephanie Fryberg reminds us that "Invisibility is the modern form of racism against Natives". Education has a vital role to combat that invisibility by teaching the history of Indigenous peoples, educating about the contemporary work of Native scientists and engineers, and creating inclusive spaces for culturally sustaining science learning. This work aligns with NRC Framework for K-12 Science Education and NGSS vision which highlights the following equity priorities: (a) all science learning is a cultural accomplishment, (b) culturally rooted sense-making practices of students need to be supported in instruction, and (c) leveraging local community science knowledge and practices of knowing in culturally relevant ways.

As of November 2021, you can explore over 130 different resources in the collection to explore and use. We try to add new resources over time. All nominations for additional resources are welcome! Please email ideas to pbell@uw.edu

The Indigenous Science and STEM Education Resource Collection

A collection of resources on Indigenous science and STEM along with the implications for education.

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RESOURCE COLLECTION: Exploring Indigenous Science & STEM : StemTeachingTools (en-US)

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Final Session Idea and Resources Share-Out

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Final Session Idea and Resources Share-Out

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"Asters and Goldenrod" pp. 39-47

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Why Native Americans are buying back land that was stolen from them

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Spirit of the Peaks | Hunkpapa Lakota skier balances athletic passion and cultural obligation

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Native American tribes land buybacks start a commercial approach to social justice

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Video from Humboldt State University “Traditional Ecological Knowledge and Place-Based Learning Communities” 

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Video from Humboldt State University “Traditional Ecological Knowledge and Place-Based Learning Communities” 

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Traditional Ecological Knowledge & Place-based Learning Communities

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"Sitting in a Circle" pp. 223-240

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“Mishkos Kenomagwen: The Teaching Of Grass” pp. 156-166

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Mishkos Kenomagwen- The Teachings of Grass.pdf

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How did this experience differ from a traditional land acknowledgement (mind, heart)?

Which of these forms of honoring Indigenous People and Land speak most to you? Why? What other forms of honoring speak to you?

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Melissa Schachner, Honoring Indigenous People and Land

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Article: “Indigenous firefighter training teaches traditional Native practices in woodlands management”

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Article: “Indigenous firefighter training teaches traditional Native practices in woodlands management”

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Beginning Monday outside Chiloquin, 20 trainees will learn the role of fire in managing the landscape.

The week-long training mirrors a similar program held outside Eugene last fall. Multiple agencies including the Long Tom Watershed Council and Native American tribes from across Oregon - are helping stage the burn, which will be on two acres of private land.

Derek Kimbol is a Klamath tribal member who participated in last year's training, and is helping coordinate this week's program. He's with a non-profit group called Maqlaqs Gee'tkni, meaning "Place of the People."

"Our goals are to provide forest resiliency and to diminish wildfires, so the forest is healthy and it won't catch into a big mega-fire," Kimbol told KLCC.

Thousands of years before colonization, Indigenous people did controlled burns to rejuvenate habitat and reduce fuel buildup.

Kimbol said he's heartened that after a century of fire suppression, non-tribal governments are becoming more open to what many Native people call "cultural burns", patterned after the practices of their ancestors.

The trainees come from a number of tribes from the region and beyond. Kimbol said this latest round include people from the Klamath, Ute, and Lakota nations. And support is being provided by representatives of the Burns Paiute, Modoc, and Siletz Tribes, as well as the Oregon Dept. of Forestry and U.S. Forest Service.

"Our goal is to have the capacity to carry out more prescribed fires," said Kimbol, adding that after the week, all successful trainees will have FFT-2 certification to become firefighters.

"They'll be able to go back to their tribe and help educate and build the capacity of their own tribes, and then work together intertribally."

The ultimate goal is to give the trainees their FFT-2 training to become firefighters, who'll return to their tribes and help implement fire practices to help control and offset larger incidents.

Copyright @2022, KLCC.

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Indigenous firefighter training teaches traditional Native practices in woodlands management

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Beginning Monday outside Chiloquin, 20 trainees will learn the role of fire in managing the landscape. The week-long training mirrors a similar program held outside Eugene last fall. Multiple agencies including the Long Tom Watershed Council and Native American tribes from across Oregon - are helping stage the burn, which will be on two acres of private land.

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Sessions 4-6 Jamboard: Centering Indigenous Perspectives in Science - Google Jamboard

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Ongoing Jamboard: Centering Indigenous Perspectives in Science - Google Jamboard

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Ongoing Jamboard: Centering Indigenous Perspectives in Science

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Focus: Panel reflection, idea and resources share-out, Asters and Goldenrod Discussion

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June 6: Centering Indigenous Perspectives in Science

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May 16: Traditional Ecological Knowledge Panel Discussion

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May 16: Centering Indigenous Perspectives in Science

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Focus: Dr. Megan Bang's Learning in Places Framework, Sitting in a Circle Discussion

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Apr. 25: Centering Indigenous Perspectives in Science

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Sessions 1-3 Jamboard: Centering Indigenous Perspectives in Science

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Sessions 1-3 Jamboard: Centering Indigenous Perspectives in Science - Google Jamboard

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Sessions 1-3 Jamboard: Centering Indigenous Perspectives in Science

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Focus: White supremacy culture and science, rethinking science, "Mishkos Kenomagwen: The Teaching of Grass" Discussion

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Apr. 11: Centering Indigenous Perspectives in Science

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Focus: TH/SH Lesson, Skywoman Falling Discussion

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Mar. 28: Centering Indigenous Perspectives in Science

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Focus: SB13 and the 9 Essential Understandings

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Mar. 14: Centering Indigenous Perspectives in Science

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Read Chapter 1: "Skywoman Falling" This is one creation story; be ready to share another creation story at our next workshop. Think about how creation stories inform and impact our cultures and lives.

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Oregon Humanities Conversation with Robin Wall Kimmerer

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Oregon Humanities Conversation with Robin Wall Kimmerer

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The words we choose reveal a lot about how we think about the natural world.

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Essential Understandings of Native Americans in Oregon June 2020.pdf

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1. Where else have you heard Land Acknowledgements?

2. How did you feel after it?

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Mapping

We strive to map Indigenous territories, treaties, and languages across the world in a way that goes beyond colonial ways of thinking in order to better represent how Indigenous people want to see themselves.

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Native Land is a resource to learn more about Indigenous territories, languages, lands, and ways of life. We welcome you to our site.

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Implementation of Tribal History/ Shared History

Learning about tribal nations in Oregon is important for all students. Each nation has a distinct origin story, worldview, and timeline of their history and contemporary context. However, much of that information has been presented to the general American public from a non-Native American perspective, filled with clichés, misconceptions and falsehoods. The ODE partnered with representatives of the nine federally recognized Tribal governments in Oregon to create Essential Understandings of Native Americans in Oregon. These nine essential understandings have been created to serve as an introduction into the vast diversity of the Oregon Native American experience.

ODE contracted with Education Northwest to create lesson plans (in grades 4th, 8th, and 10th) informed by the Essential Understandings and aligned to state standards. Eventually, ODE will create lessons Pre-K-12. These lessons embody indigenous teaching and learning opportunities specific to Native Americans.

Critical orientations for Indigenous studies curriculum focus on Place, Presence, Perspectives, Political Nationhood, Power, and Partnerships. To learn more about Tribal History/ Shared History Please visit the
Tribal History/Shared History Letter

The ODE has made resources available to each of the nine federally recognized Tribal governments in Oregon for the creation of accurate place-based, Tribally-specific curriculum. These lesson plans will also be available on ODE's Office of Indian Education website for districts to utilize.

The ODE is in the process of developing a variety of development opportunities throughout the summer 2019, and during the 2019-20 academic year for educators to learn more about the Essential Understandings of Native Americans in Oregon and subsequent lesson plans.

The ODE lessons will continue to be available on the Tribal History/Shared History website. Implementation for all Oregon districts of the Tribal History/Shared History lessons will begin in early January 2020. Updated lesson plans will continue to be provided on our website.

Researching your local Tribe and or Native community;

Reading "The First Oregonians" 2nd Edition, Oregon Council for the Humanities;

Participating in future professional development (schedule will be posted on website November, 2019);

Review the Educator Toolkit located on the ODE website; and

Reviewing existing curricula, materials, and books to detect and challenge biases.

Educators can begin preparing for implementation of these lessons by:

Lesson Plans

8th Grade

10th Grade

Professional Development

Thank you for your interest in the Tribal History/Shared History Professional Development Modules. Watch this video for an introduction to the modules from April Campbell, Director of the Office of Indian Education.

The modules are now available via a direct link without logging into iLearn.

Watch this short video to learn how to fill out the form, access the training module, and download the completion certificate.

Follow the directions below to access the trainings:

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Explores how society impacts science, subjectivity in science, and how to align science with justice work

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Back To Top Questions or comments? Email Sophie at freeradicalsblog@gmail.com with 'Science Under the Scope'...

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Ethnohistory Research, LLC | David G. Lewis, PhD

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Kalapuyans: Seasonal Lifeways, TEK, Anthropocene

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Kalapuyan History (summary) From original 25,000 Kalapuyan people (estimated) in 19 tribes and bands, they were reduced to about 800 by 1850 through diseases like malaria. The loss of population ca…

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Kalapuyans: Seasonal Lifeways, TEK, Anthropocene

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white supremacy culture overview, includes antidotes

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white supremacy culture overview, includes antidotes

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By Tema Okun

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Handout - White Supremacy Culture (Tema Okun) (1).pdf

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AISES-American Indian Science and Engineering Society (for secondary students & college)

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AISES-American Indian Science and Engineering Society (for secondary students & college)

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The American Indian Science and Engineering Society (AISES) is a national nonprofit organization focused on substantially increasing the representation of Indigenous peoples of North America and the Pacific Islands in science, technology, engineering, and math (STEM) studies and careers.

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The American Indian Science and Engineering Society (AISES) is a national nonprofit organization focused on substantially increasing the representation of Indigenous peoples of North America and the Pacific Islands in science, technology, engineering, and math (STEM) studies and careers.

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Rising Voices Center for Indigenous and Earth Sciences

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Rising Voices Center for Indigenous and Earth Sciences

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In consideration of health and safety with the ongoing COVID-19 pandemic, the 2021 Rising Voices 9 Workshop will be held virtually in the late-summer. We will post updates for the workshop as they become available. We will continue to engage together virtually in 2021 and look forward to being back in-person in 2022!

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No Matter Where We Are...
October 18, 2018 No matter where we are in the world as Indigenous peoples, we share a lot in common. Food. Humor. Past times. Landscapes. Struggles.
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Althea WalkerFinlandIFKN MeetingFestival of Northern Fishing Traditions
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Indigenous Foods Knowledges Network Charter

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Indigenous Foods Knowledges Network Charter

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The Impact of COVID-19 on food access for Alaska Natives in 2020

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The Impact of COVID-19 on food access for Alaska Natives in 2020

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The Impact of COVID-19 on Food Access for Alaska Natives in 2020

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DOI: 10.25923/5cb7-6h06
N. Johnson1,2, K. S. Erickson (Inupiaq)3, D. B. Ferguson4, M. B. Jäger (Citizen Potawatomi Nation)5, L. L. Jennings (Wixárika & Pascua Yaqui)6, A. R. Juan (Tohono O’odham Nation)7, S. Larson (Ahtna and Supiaq)8, W. K. S. Smythe (Haida)9, C. Strawhacker10, A. Walker (Akimel O…