Using Technology to Differentiate Instruction Spring 2012 By

Using Technology to Differentiate Instruction, Spring 2012 By Martin and Lee Sundby

Alaska Native Leadership qualities, knowledge, conduct…Traditional language and culture; Business – finance and law; Their language and history…plus how corporations work; Native Alaska (real) history; Sciences – especially global warming issues; Bio-architects; Computer Sciences; Knowledge of traditional stories and legends; Linguists- to preserve language; Alaska Natives like Sampson (Inupiaq dictionary) to interpret into Native language; Political science specialists – more Native lawmakers; Educators; Health-personal and psychological; Thinking carefully, being reasonable; Natives to live the traditional Native lifestyle; Native lifestyles and respect for nature does more to prevent some of people to create and ensure a pride in Native cultures; The messes’ corporate avarice has created. More balances between users of nature and nature.

Visual Organizer for Building Vocabulary • Culteral Confluency -Adapting one’s behavior in practice in ways that complement the cultural behavioral manifestations and beliefs of the client—requires sufficient knowledge of the client culture, sensitivity, nonintrusive observation, and the capacity to adapt to changing behavior from the same client in different contexts (Lum 2005, p. 37). • Your definition, antonyms, synonyms and reminder word here • Your drawing here • Exclusion drawing-cultural Incongruence Verbal Responses: “that reminds me of…”, ”I have a connection…”, ”Remember when…”, etc.

Inferring: verbal responses; “I think…”, “Maybe it means…”, “I’m guessing that…”, “I predict…” (Cultural Incongruence) Miscommunication Lack of Recognition of Status Unconscious incongruent practices Prevalence of mainstream values over local contexts • Teaching from default culture one is embedded in or inability to teach from an Outsider perspective to Alaska Native Students • •

Drop out rate is a Social Issue Tuzroyluke (2008) maintains (and similar to 2012 #’s) “Alaska Native students account for only a quarter of the total enrollment in the state’s public schools, grades 7 to 12, and yet they make up nearly 40 percent of all Alaska dropouts” (ADN, November 17, B 5). ”

Areas of Concern Alaska Natives have the highest dropout rates • Alaska districts need to do a better job of making families in different ethnic groups, such as Alaska Natives, feel welcome. Most children who drop out never establish a relationship with teachers or others from school. • Small children need to be ready for school. • School-age children need to stay engaged.

Alaska Native Language Practices in Education History Walk (add pictures for History Walk Activity) • Qasgig • Boarding Schools and Assimilation (Instruction in English regardless of students’ L 1 or L 2 (home or second language). • YFL/CFL: Predominant Native Language Program over the last 30 years in LKSD. All early instruction, K-3, in Yup’ik/Cup’iq. English heard/practiced for minimal time through ELD instruction (Early Exit Transitional Bilingual Program). • Current Program: Dual Language: The model currently being implemented by many dual language sites is the Gomez-Gomez Dual Language Program. The program begins with more instruction in L 1 than in L 2, with increasing amounts of L 2 over grades K-6. At grade 3, the ratio of L 1 (Yup’ik, Cup”iq) to L 2 (English) is close to 1: 1. By grade 6, students are expected to be proficient in both languages.

Alaska Native Language Practices in Education History Walk (please add pictures for History Walk activity) • Thursday April 12 th the legislature passes bill to protect Alaska Native Languages • Senate Bill 130 ensures important Alaska Native customs continue on and be passed from generation to generation. • As reported in the April 18 th issue of the Delta Discovery: according to University of Alaska's Language Center's Population and Speaker Statistics published in 2007, only 22 percent Alaska Natives statewide can speak their native language. www. deltadiscovery. com

Making Connections Strategy: Linking the text to the students life is using culturally congruency in the following ways: • • • Understand contexts Establish trust and rapport Encourage disclosure of family language history Recognize validity of a different value system Stress the validity of the Alaska Native language Focus curriculum on local culture and experience Follow students lead as to teaching methods and materials Integrate environment into the classroom Teach Standard English as an Alternative English Option to use of non-standard Varieties of English • Need for increased Alaska Native Teachers (Role Models) for teaching Alaska Native Students (Teacher Certification via Internet Technology, etc. )

We must recognize how the past history of Alaska Native Cultures with the American Government affects the present linguistic situation today • In 2008, 500 New Alaska Natives arrived in a 2 week period that included 258 Yupik and many Inupiat families. This includes many 2 nd generation of students punished for speaking Yup’ik and Inupiaq. Many of these students are proficient in neither Yupik/Inupiaq, nor English. Care was taken so that a significant number of this population would not be referred to Special Education and for the need for Educators to have more professional Education Regarding this. • (November 22, 2008 Panel Discussion at UAA bookstore with Doreen Brown, ASD Title 17 Indian Education Director)

Robert Marzano’s 6 steps to Vocabulary Acquisition (following metalinguistic knowledge or understanding) 1. 2. 3. 4. 5. 6. Teacher explains a new word (tap into prior knowledge, use imagery) Students restate or explain the new word in their own words (verbally or in writing) Students create a non-linguistic representation of the word (picture, or symbolic representation) Students engage in activities to add to their knowledge of the new word (compare words, classify terms, write their own analogies and metaphors) Students discuss the new word (pair-share, elbow partners) Students periodically play games to review new vocabulary (Pyramid, Jeopardy, Telephone)

Alaska Native Role Models • • Any discussion of the Inupiaq language would not be complete without honoring the life of Ruthie Tatqavin Sampson, an Inupiat who grew up in Selawik. Hopkins (2008) article states: “Hers was one of the first voices that the Inupiat people had ever heard speaking Inupiaq on the radio. ” and “She seemed to realize that if we don’t do anything, we are going to lose our language, ” said Marie Greene, president of Nana Regional Corp. , which tapped Sampson to help create a version of the Rosetta Stone computer program to teach people Inupiaq. She was already working on another version of the computer program, this one focused on a different dialect. ” Hopkins (2008) further describes her many accomplishments that included helping to translate the New Testament to Inupiaq and write an Inupiaq dictionary. She was also teaching Inupiaq to college students online and helping to establish and running the bilingual language program for the Northwest Arctic Borough School District. Her life purpose of keeping the endangered Inupiaq language alive follows her death. Hopkins (2008) describes the funeral gathering in her honor: “For several minutes, the crowd waited silently. Then, moved by the moment, everyone began to sing—“Praying for you. ” They sang the first verse in English, the second in Inupiaq. ” (ADN, November 20, AI; A 10). Hopkins, K. (2008, November 20) Sampson kept voice of Inupiat people alive; Massive stroke claims teacher of endangered language. ADN, pp. AI; A 10

Ruth Sampson’s commitment to keeping the endangered Inupiat language alive, similarly keeps the language and culture alive. When learning the Inupiaq language the Inupiat people are re-connected with the legacy that will reach far and wide into many future culture and value systems of the Inupiaq language learned. Learning the Inupiaq language is essential to sustaining the culture of the Inupiat people. This breathes new life into the cultural values and practice of the old ways that have sustained the Inupiat people for thousands of years. The valuable wisdom of the Elders can be remembered and shared in traditional ways for a greater sense of community and for strength and guidance to younger members on the journey ahead. Her spirit is very much alive in the Inupiaq language!

We need more Alaska Native Teachers and Role Models • • Jack Dalton, a writer and storyteller of half Yup’ik Eskimo and half German descent, recalls meeting his birth mother for the first time at age 22. "When I went to Hooper Bay, [Alaska], my mom gave me a Yup’ik name, Cup’Luaraq. It means little reed pipe. Then she told me a little story: ‘You see, when we are walking with the land need to drink, we use little reed pipe. You see when we are swimming with the water and need to breathe we use little reed pipe. You see, little reed pipe is the bridge between two worlds. Jack, you are the bridge between two worlds. ’" At residencies in schools across the country, he teaches the importance of storytelling to the continuation of all cultures and works with students to create their own stories, thus, continuing the tradition. www. ravenfeathers. com

If He Or She Could Speak What Would Seal Say?

Cultural Congruence in Teaching “Today, in the time of change of our lives, the Inupiat, the white man, and the animals-all three have one breath, they have one life. All three have one source of living. They all eventually die. ” Patrick Attungana

New Higher Order Thinking Skills Questions (i. HOTS)

Generate Summaries

The End Questions?

Bibliography References • Bates, Clifton and Michael J. Oleksa (2008). Conflicting Landscapes: American Schooling/Alaska Natives. Juneau, AK: Todd Communications. • A more accurate picture of educational practices affecting the lives of Alaska Native children and how we might more effectively respond with needed changes in the educational system. • Carpenter, F. G. (1928). “School Republics of the Arctic, ” Alaska: Our Northern Wonderland. ” Retrieved on November 12, 2008 from https: //bb 6. uaa. alaska. edu/webapps/portal/frameset. jsp? tab=courses&url=/bin/common/course. pl? course_id=_320870_1 • Article good historical chronicle of flaws of the educational system in Alaska. • Gomez, Dr. Richard and Dr. Leo Gomez (1999) Dual Language Enrichment Education, (DLE) 3 day Teacher Training. Dual Language Training Institute, May 28, 2011. • GSE Term Paper Vol. VI, NO. 2 (Spring 2000). Lily Wong Fillmore Breaks New Ground in Work with Native Children in Alaska. Retrieved on November 12, 2008 from http: //gse. berkeley. edu/admin/publications/termpaper/spring 00/fillmore_alaska. html • A great resource to document research as early as the year 2000 how language is embedded in the culture and tests implemented at that time that are still used today that do not reflect what the students know. She provides great examples of how very knowledgeable the students she works are when the test questions are a relevant to their lives. • Harvey, Stephanie and Anne Gorduis. (2000) strategies that work. York, Maine: Stenhouse Publishers. • Hopkins, K. (2008, November 20) Sampson kept voice of Inupiat alive; Massive stroke claims teacher of endangered language. ADN, pp. AI; A 10. • Anchorage Daily News provides an excellent article by Hopkins’ that honors the life of Ruth Sampson and connects us with all the many lives that she has touched. • Kaplan, Lawrence D. (1984). A Handbook for Teachers. Alaska Native Language Center. Juneau, Alaska: Publication of Department of Education. Retrieved on November 12, 2008 from • http: //www. alaskool. org/Language/inupiaqhb/Inupiaq_Handbook. htm • I strongly recommend that teachers read anything by Kaplan. I will be using his work as a very reliable reference guide for incredible and detailed phonology research that is also connected to the language and cultural values of Alaska Native peoples. • Kaplan, Lawrence D. (2007). Words of the Real People. Fairbanks, Alaska: University of Alaska Press. • I strongly recommend that teachers read anything by Kaplan. I will be using his work as a very reliable reference guide for incredible and detailed phonology research that is also connected to the language and cultural values of Alaska Native peoples. • Kaplan, Lawrence D. (1981). Phonology Issues in North Alaskan Inupiaq. Fairbanks, Alaska: University of Alaska Press.

Bibliography (cont. ) • • • • • I strongly recommend that teachers read anything by Kaplan. I will be using his work as a very reliable reference guide for incredible and detailed phonology research that is also connected to the language and cultural values of Alaska Native peoples. Loewen, James W. (2007). Lies My Teacher Told Me: Everything your American History textbook got wrong. New York, NY: Touchtone Division of Simon & Schuster, Inc. A must read for all teachers! A real eye opener into the changing needs of what it means to make for a system that produces successful students who are prepared for the future. Especially relevant for our Alaska Native student population. Lum, Doman (2005). Cultural Competence, Practice Stages, and Client Systems: A Case Study Approach. California State University, Sacramento: Thomson Learning, Inc. Great research that would be helpful to facilitate an environment that supports and values many cultural and ethnic backgrounds. A must read for Anchorage School District teachers with 92 spoken languages in the ASD educational system. Sachdev, I. & Bourhis, Y. (1990). Language and social identification. In D. Abrams& M. A. Hogg (Eds. ), Social Identity theory (pp. 211 -229). New York: Harvester Wheatsheaf. This book does a great job of articulating the connection of language to a person’s identity and culture. Scollon, Ron and Suzanne B. K. (1980. Interethnic communication. Alaska Native Language Center. Fairbanks, Alaska. Retrieved on November 12, 2008 from http: //www. alaskool. org/resources/teaching/ethnic/Interethnic_Comm. htm I highly recommend all of Ron and Suzanne Scollons’ publications for anyone wishing not to impose, either consciously or unconsciously, one’s default culture that they might be embedded in. Scollon, Ron and Suzanne B. K. (1981). Narratvie, Literacy and Face in Interethnic Communication. New Jersey: Ablex Publishing Corporation. I highly recommend all of Ron and Suzanne Scollons’ publications for anyone wishing not to impose, either consciously or unconsciously, one’s default culture that they might be embedded in. Scollon, Ron and Suzanne B. K. (1986). Responsive Communication: Patterns for Making Sense. Haines, AK: The Black Current Press. I highly recommend all of Ron and Suzanne Scollons’ publications for anyone wishing not to impose, either consciously or unconsciously, one’s default culture that they might be embedded in. Tuzroyluke, S. (2008, November 17) Native students need schools that acknowledge culture. ADN, pp. B 5. The Anchorage Daily News has done a good job as far as recognizing Native American Heritage month and the difficult issues that are facing Alaska Native people in this and several other front page articles. .

Bibliography (cont. ) • Villegas, M. and Prieto, B. A. (2006). Alaska Native Student Vitality: Community Perspectives on Supporting Student Success. Alaska Native Policy Center, First Alaskans in Alaska Institute, Institute for Social and Economic Research, University of Alaska Anchorage. • http: //www. firstalaskans. org/index. cfm? fa=documents_overview&doctype=46 • I highly recommend this to all teachers in any setting, as it will greatly influence your approaches toward your teaching practice. • www. deltadiscovery. com • www. ravenfeathers. com