program affects Native American /Alaska Native (NA/AN)ty743wm0288/CIP_NERDS_DahltonBrown.pdfNERDS...

Culturally Immersive Programming for Native American /Alaska Native Students 2

Abstract

This study seeks to understand the ways in which a culturally immersive, extracurricular

program affects Native American /Alaska Native (NA/AN)1 youth attitudes towards

education. Furthermore, this study analyzes how NA/AN youth identities are tied to

issues of curriculum, representation, and community involvement. A survey was

conducted of 37 NA/AN youth participating in a program entitled Native Education

Raising Dedicated Students (NERDS) to examine how they felt represented, engaged,

and respected in educational settings. While most previous research has focused on the

implementation and pedagogical roots of culturally responsive teaching, this research

instead evaluates how students have been affected during their involvement in a

culturally responsive program called NERDS. Findings of this research show that there

was no measured difference between the attitudes of new and veteran NERDS

students. Participating students also stated that their involvement in NERDS allowed

them opportunities to connect with and take pride in their NA/AN identity. The survey

demonstrates that while NA/AN youth believe NERDS to be a positive representation of

NA/ANs, they also feel that they are not represented in what is taught and read during

school. The successful influence of the NERDS program offers a promising culturally

responsive model for schools seeking to better serve NA/AN students.

!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!1!While a 1978 resolution by the National Congress of American Indians establishes that people indigenous to North America are referred to as “American Indians” and “Alaska Natives” (AI/AN), I specifically chose to use the terms “Native American” and “Alaska Native” (NA/AN) because of personal comfort and familiarity with the terms, with no political position taken in my choice of identifiers.!!


Table of Contents

Abstract . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 2 List of Tables and Figures . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 4 Acknowledgements . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 5 Dedication . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 6

1. Native American/Alaska Native Miseducation: An Introduction . . . . . . . . . . . . . . . . . 7 2. What We Know: Cultural Responsiveness and Native American/Alaska Native Education . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 14 3. It's The Only Thing That's Made Me Feel Accepted: Studying Native American/Alaska Native Attitudes Towards Education . . . . . . . . . . . . 32 Background . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 32 Sample Population . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 33 Prior to the Study . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 35 Procedure . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 35 After the Study . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 36 Timeline . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 36 Contribution . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 36 4. You Never Read or Learn About Natives: Results and Discussion . . . . . . . . . . . . . 38 Overview . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 38 Education . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 41 Culture . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 44 Community . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 47 Service . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 49 Future . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 51 5. More Than Words: Conclusion and Application of Findings . . . . . . . . . . . . . . . . . . . 55 Summary . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 55 Recommendations . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 56 Next Steps . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 56 References . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .58 Appendix A: Participant Survey . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .60 Appendix B: Compiled Student Data Uploaded to Stanford Digital Repository


List of Tables and Figures

Figure 1. Average responses to survey questions . . . . . . . . . . . . . . . . . . . . . . . . . . . . 43 Table 1. Survey questions, arranged by NERDS group area of emphasis . . . . . . . . . 44


Acknowledgements

I would like to acknowledge the support I received from John Willinsky, Laura

Moorhead, Teresa LaFromboise, Karen Biestman, and Shoney Blake in the process of

conducting my research and preparing it for publication. I would also like to thank the

Amador County Unified School District and Elizabeth Chapin-Pinotti for their willingness

to allow me to conduct this study at their school sites. I would also like to thank the

parents of those who chose to participate in my study, as their children’s input added

critical information to the ongoing research surrounding NA/AN youth.


Dedication

This thesis is dedicated to my family. Since the beginning of my journey through

higher education, I have been blessed with the most supportive surroundings possible.

This thesis is evidence that the countless phone calls, text messages, and words of love

and support have enabled me to fulfill this goal. To Mom, Dad, Dahkota, Mop, Pop, and

Gramma Loo: Thank you, I love you all.


Chapter 1

Native American/Alaska Native Miseducation: An Introduction

“You who are so wise must know that different nations have different conceptions of things. You will not therefore take it amiss if our ideas of the white man's kind of education happens not to be the same as yours. We have had some experience of it. Several of our young people were brought up in your colleges. They were instructed in all your sciences; but, when they came back to us, they were all bad runners, ignorant of every means of living in the woods, unable to bear either cold or hunger. They didn't know how to build a cabin, take a deer, or kill an enemy. They spoke our language imperfectly. They were therefore unfit to be hunters, warriors, or counsellors; they were good for nothing. We are, however, not the less obliged for your kind offer, though we decline accepting it. To show our gratefulness, if the gentlemen of Virginia shall send us a dozen of their sons, we will take great care with their education, instruct them in all we know, and make men of them." Iroquois Chief Canasatego, in response to Treaty of Lancaster, 1744

Starting a non-profit at 13-years-old is relatively rare: yet that is exactly what

Dahkota Brown did in 2012. Dahkota, now sixteen, is the Founder and Executive

Director of a non-profit organization called Native Education Raising Dedicated

Students or more simply, NERDS. NERDS was borne out of Dahkota’s desire to help

other Native American/ Alaska Native (NA/AN) students achieve in school. Brown is a

proud descendant of the Wilton Miwok Rancheria in Wilton, California, and has been an

exceptional student throughout his education. NERDS was founded to provide a safe-

space for peer-to-peer counseling and interaction at Dahkota’s junior high school in

Jackson, California. However, after extensively working with other NA/AN students,

Dahkota realized that there was more to be done. He recognized that other NA/AN

students were struggling to keep up in the classroom; they faced socio-economic issues

such as poverty, drug abuse, and hunger at much higher rates than their non-Native

peers. Brown, who has recently gained National attention due to his activist work

against race-based team mascots and his success with NERDS, often gives validation


to what many studies, including the National Indian Education Study, have said about

NA/AN students. For instance, Brown recognized and understands that NA/AN students

operate in an educational-achievement gap based on standardized testing results, but

hopes that his efforts can serve to change this narrative (NIES, 2011).

Over the course of the past three years, NERDS has evolved into a program that

helps provide summer school, counseling, tutoring, community service opportunities,

and cultural engagement for its participants. There are now three NERDS clubs in

Amador County, California. According to Dahkota, dozens of students have experienced

academic improvement while in NERDS, with some students progressing from being on

the verge of dropping out to graduating with above 3.0 GPAs. NERDS, as an example

of culturally immersive programming, serves to show the way in which cultural

engagement with NA/AN students can help to improve academic performance.

In 2011, the National Indian Education Study (NIES) was administered as part of

the National Assessment of Educational Progress (NAEP) to achieve an in-depth

analysis of the state of Indian Education for NA/AN students in grades 4 and 8. Along

with collecting demographic information from participants, the study measured the

comprehension levels for mathematics and reading at each grade level. NIES proved to

demonstrate what many suspected about NA/AN students: on average, these youth

were not achieving at the same level as non-Native students (NIES, 2). Each time NIES

was conducted (2005, 2007, 2009, 2011) negative results in achievement in these

content areas for NA/AN youth were established. The academic achievement gap,

which had been highlighted by the previous studies, showed no signs of improvement

(NIES, 2). NIES also provides important information about the success of NA/AN


students, based on their school setting, income level, and cultural knowledge. For

instance, students who attended Bureau of Indian Education (BIE) schools were far

more likely to report knowing “some or a lot about their AI/AN history” at 62% for fourth

grade and 82% for eighth grade (NIES,7). While NIES introduces the concept of

education tied to cultural knowledge, there has yet to be a study in recent years that

measures the impact of cultural immersion on education.

For NA/AN students in “low density public schools,” less than 25% of the student

population identifies as NA/AN while 53% of 4th graders and 58% of 8th graders

reported “knowing some or a lot about their AI/AN history” (NIES, 2011). What is most

interesting about NIES is that NA/AN students perform at a higher academic level when

enrolled in “low density public schools,” but still fail to achieve the academic levels of

non-Native students (NIES, 2011). This fact, coupled with how NA/AN students are

more culturally knowledgeable in BIE/ Reservation school settings, provides an

interesting dichotomy between the importance of cultural and conventional academic

knowledge (NIES, 7). When making assumptions based solely on the statistics reported

in NIES, it would appear as if there is actually a negative link between cultural

knowledge and education, as students in BIE/Reservation schools have lower

measured levels of success on standardized testing. However, further research reveals

that there are multiple social, economic, and educational factors that contribute to poor

educational achievement among NA/AN students in a number of BIE/Tribal schools.

While NIES provides excellent data concerning the educational achievement gap

for NA/AN students, it fails to provide any evidence of practices that may help lessen

this gap. Recent works by Gloria Ladson Billings and Geneva Gay, authority figures in


the realm of culturally responsive education, have helped provide support for the need

for implementing culturally responsive teaching with ethnic minority students. In the

article “But That’s Just Good Teaching! The Case for Culturally Relevant Pedagogy,”

Billings asserts that culturally responsive teaching involves adapting a culturally relevant

pedagogy for ethnic students, that “(a) students must experience academic success; (b)

students must develop and/or maintain cultural competence; and (c) students must

develop a critical consciousness through which they challenge the status quo of the

current social order.”(Billings, 1995, 160)

Through this definition, I emphasize the necessity of culturally immersive

extracurricular programming for NA/AN students. By engaging Native students in an

environment that nurtures their cultural identity, NERDS has the potential to increase

their cultural competence. By using my study of NA/AN youth attitudes towards

education, I hope to share the ways in which the U.S. model of education has failed

NA/AN students. It is also my hope to illustrate ways in which contemporary classrooms

can be improved so that NA/AN students are provided an equal opportunity to achieve

educationally.

In the article “Culturally Responsive Teaching for American Indian Students,”

Cornel Pewewardy, a Comanche-Kiowa scholar, asserts that for too long, dominant

culture has been forced to be a part of the U.S. public education. Pewewardy argues

that education should become part of culture. By using cultural anecdotes and

knowledge, he contends that culture will then take a paramount position over education,

allowing students to more freely connect to lessons learned in the classroom

(Pewewardy, 2). Drawing upon this belief and extending these ideas to the classroom,


the conclusion can be drawn that educating NA/AN students must be practiced in a

culturally competent and responsive manner. However, Pewewardy does not make the

argument that it is the responsibility of the student, but instead pushes educators of

NA/AN students to be responsible for bringing culturally competent knowledge into the

classroom. Pewewardy emphasizes five important facets of culturally responsive

teaching: “(1) cultural literacy (teachers’ knowledge of Native cultures and history and

awareness of Native learning styles), (2) teachers’ self-reflection and analysis of their

own attitudes, beliefs, and stereotypes, (3) caring, trusting, and inclusive classrooms,

(4) actions of the school that model respect for diversity, Indigenous knowledge, and

alternative ways of knowing, and (5) a transformative curriculum that promotes critical

thinking and the advancement of society toward equality of opportunity and social

justice.” (Pewewardy, 2003, 1)

Pewewardy’s definition of culturally responsive ideals and concepts is quite vast,

yet can be aligned with Ladson-Billings’ definition of culturally relevant pedagogy. By

placing emphasis on the “critical thinking” aspect of his definition (Pewewardy, 2003,

160), parallels to Ladson-Billings’ work become apparent. Much like Pewewardy pushes

for critical thinking on the part of the student, Ladson-Billings emphasizes that “students

must develop a critical consciousness through which they challenge the status quo of

the current social order”(Billings, 1995, 160). These congruent ideas provide the

foundation for establishing the necessity of cultural responsive settings, and

demonstrate much of the pedagogical process used in my own analysis. The work of

such scholars, in conjunction with the information from the NIES, provides a framework

that demonstrates the importance of culturally responsive settings for NA/AN students.


Critics who look solely at the law might argue that NA/AN students are supplied

“beyond adequate means” for succeeding in the classroom. For instance, Title VII of the

“No Child Left Behind” act provides stipulations and funding concessions for providing

services to NA/AN youth: “The Federal Government will continue to work with local

educational agencies, Indian tribes and organizations, postsecondary institutions, and

other entities toward the goal of ensuring that programs that serve Indian children are of

the highest quality and provide for not only the basic elementary and secondary

educational needs, but also the unique educational and culturally related academic

needs of these children.” (Bush, 2002, 701) The No Child Left Behind Act was originally

intended to improve “the academic achievement of the disadvantaged” (Bush, 2002,

701), and has since been amended to include specific language geared towards NA/AN

students. As established by Title VII of No Child Left Behind, there are often

geographic-specific organizations that are established to serve the NA/AN population in

public schools. For instance, in Amador County, California, the “Foothill Indian

Education Alliance” receives Title VII funding and then provides academic tutors for

NA/AN students at several school sites. However, with a shrinking budget and greater

need for academic services, it can often be difficult for programs like this to provide

necessary academic services (Brown, 2015).

Understanding of the NA/AN educational achievement gap is paramount,

especially when combined with the overwhelming research necessitating culturally

responsive classroom settings. Most importantly, my research is focused upon a

student-led initiative that provides peer-to-peer mentoring and tutoring, and better

understanding of the mechanism by which that initiative affects NA/AN student attitudes


towards education. By asking students how their time in a culturally responsive setting

has affected their attitudes towards education, I was able to elicit emotions tied to

NA/AN youth identity in two separate high schools. These emotions, in conjunction with

their personal experiences in school, provide the framework for understanding how a

culturally responsive space allows students greater opportunities for success in high

school. Using lessons from NERDS students, I argue that grassroots movements such

as NERDS can be the key to engaging NA/AN youth in public school settings.


Chapter 2 What We Know: Cultural Responsiveness and NA/AN Education

In the United States, it is no secret that NA/AN youth are the most under-

achieving students among any ethnic group (NIES, 2011, 5). While this fact is long

standing, key questions remain- “Why?” and “How do we fix it?” While great strides are

being made in providing culturally relevant and competent education to students in

reservation schools and Native boarding schools (NIES, 2011, 11), NA/AN students in

the public school system are often left behind (NIES, 2011, 10). With so much

importance placed upon standardized testing and a rigid curriculum, NA/AN students

are often “left-out” of contemporary schooling models (Rhodes, 1994, 110). Currently,

there has been little study of culturally responsive models for education but there is

substantial research on cultural competence for health care providers (OMH, 1). There

has also been a push from NA/AN scholars to create a NA/AN narrative of education,

which is culturally based and operated by NA/AN educators, as opposed to a “Western”

model of education (Haynes, 2008, 5).

However, this method of education leaves non-reservation NA/AN youth at a

serious disadvantage, as they are not likely to have the proper access to culturally

competent educators. It is not the responsibility of NA/AN students to adapt to a

traditionally Western education model, but it is instead the responsibility of Western

educational models to adapt to NA/AN students.

Geneva Gay’s book called “Culturally Responsive Teaching: Theory, Research,

and Practice” greatly influenced my theoretical framework. Her research, in conjunction

with theoretical practices for implementation of culturally responsive teaching, sets the

framework for the necessity of culturally responsive settings for students of all


backgrounds (Gay, 2010). However, Gay does acknowledge that implementation of

culturally responsive teaching methods will not solve the entire issue of non-dominant

ethnic/racial student achievement. Gay writes, “Other aspects of the educational

enterprise (such as funding, administration, and policymaking) also must be reformed,

and major changes must be made to eliminate the social, political, and economic

inequities rampant in society at large” (Gay, 2010, 15). It can be argued, however, that

the implementation of culturally responsive models can affect the environment of

minority youth, allowing for the societal advancement necessary to achieve the

“educational enterprise” equity referred to by Gay. While working to prove the necessity

of culturally responsive teaching, Gay also breaks down ways in which a culturally

relevant pedagogy can be most effectively implemented. In particular, Gay highlights

the value of storytelling in a culturally relevant curriculum. Storytelling, for the most part,

has deeply rooted traditions in many NA/AN cultures, incorporating the culturally based

concepts of storytelling narratives as a method of learning can connect NA/AN students

to curriculum more effectively (Gay, 2010, 19).

In Preparing for Culturally Responsive Teaching, Gay defines “culturally

responsive teaching” as “using the cultural characteristics, experiences, and

perspectives of ethnically diverse students as conduits for teaching them more

effectively” (2000). Gay’s definition of culturally responsive teaching is congruent with

the definition of cultural competence; the methodology of application is quite similar

between the two. Culturally responsive teaching shows that “explicit knowledge about

cultural diversity is imperative to meeting the educational needs of ethnically diverse

students” (Gay, 2000, 2), while cultural competence is defined by the National


Association of School Psychologists (NASP) as “A set of congruent behaviors, attitudes,

and policies that come together in a system, agency, or among professionals and

enables that system, agency, or those professionals to work effectively in cross-

cultural situations.” It is important to realize that the terms “cultural competence” and

“culturally responsive” are used almost interchangeably, with the usage of “culturally

competent” most often to define the ability of an educator to competently work with

NA/AN students. Gay’s research is imperative to my own, as she spells out the

definition and necessity for culturally responsive teaching and environments, also

illuminating some of the shortcomings that educators have when attempting to

implement a culturally responsive curriculum.

While it is important to focus on the theory, practice, and history of culturally

responsive teaching, it is equally paramount that educators understand the history of

NA/AN education and the implications of that history when working with NA/AN

populations. In her book, Red Pedagogy: Native American Social and Political Thought

Sandy Grande explores the history of NA/AN education and then analyzes the ways in

which Western models of education continue to incorporate “civilizing” characteristics.

“Indian education was never simply about the desire to ‘civilize’ or even

deculturalize a people, but rather, from its very inception, it was a project

designed to colonize Indian minds as a means of gaining access to Indian labor,

land, and resources. Therefore, unless educational reform happens concurrently

with analyses of the forces of colonialism, it can only serve as a deeply

insufficient (if not negligent) Band-Aid over the incessant wounds of imperialism.”

(Grande, 2004, 9)


With deeply rooted analyses of Western education models, as well as a

refreshing Indigenous perspective, Grande’s book serves as an important piece of

writing when attempting to understand the perspectives that are often left out of most

academic research and literature. Grande’s telling style of analysis that relies on her

perspective as a Native American, allows for her writing to have a powerful and effective

approach when fleshing out sensitive subjects such as colonization and historical

trauma. While her book does little in the way of directly discussing educational methods

for modern NA/AN youth, it offers a useful narrative that can be applied towards

understanding the history of NA/AN education.

Culturally responsive teaching is nothing new in the realm of academia (Ladson-

Billings, 1995, 3). However, there is little scientific study of the impact that culturally

responsive teaching might have on NA/AN students. Some of the most widely accepted

ideas about culturally responsive education come from the work of Gloria Ladson-

Billings. In “But That’s Just Good Teaching! The Case of Culturally Relevant Pedagogy,”

she explores her own experiences with culturally relevant pedagogy within a

predominantly African American classroom (1995). However, she also notes that her

findings can be applied towards “African American and other children who have not

been well served by our nation’s public schools” (Ladson-Billings, 1995, 2).

On the surface, it may seem as if this challenge of culturally relevant pedagogy

puts too much emphasis on the role of the student in the classroom. While seeming to

stress the importance of how student success is tied to culturally responsive teaching,

Ladson-Billings expands her concept of responsiveness to how teachers should adapt

to their students, in order to allow them to succeed (1995). What she emphasizes,


which is key to my concept of cultural responsiveness, is that teachers have the ability

to provide students an opportunity to succeed through being more culturally responsive

(1995). Most importantly, teachers within her study who were deemed the most

“culturally responsive” were those who identified as strongly tied to teaching. These

educators chose to teach as a way to give back to their community and hopefully

encourage their students to do so, too. Relevant to my own research is that Ladson-

Billings makes a call to “challenge us to reconsider what we mean by ‘good’ teaching, to

look for it in some unlikely places, and to challenge those who suggest it cannot be

made available to all children” (Ladson-Billings, 1995, 5). While her research and

findings are not directly tied to NA/AN students, it is apparent that Gloria Ladson-Billings

was aware of the challenges facing students from non-dominant ethnic/racial groups in

the United States, and she challenged the socially normative standards of “good”

teaching. This concept of challenging social norms proves important to my own

research, as it has become clear that the idea of culturally responsive teaching for

NA/AN students is a broad, and difficult-to-define concept, which has yet to gain traction

among most public school educators.

It is important that the history of NA/AN education be considered when

researching the missteps that have occurred when attempting to work with NA/AN

students. In the article “Let No Native Child be Left Behind: Re-Envisioning Native

American Education for the Twenty-First Century”, Allison Dussias considers the

traumatic and complicated ways that NA/AN education has been applied through

assimilation and force. She then expands her research to consider ways in which the


United States can better serve NA/AN students in the common-era by providing a

culturally competent and historically accurate education.

While the history of Indian education in the United States is quite troubling, it can

help serve as a reminder of just why NA/AN students may have issues adapting to

contemporary models of education. In the late 1800’s and early 1900’s, during the

height of Manifest Destiny, U.S. leaders made good on their promise to educate NA/AN

youth, but in the most traumatic way possible. Often torn away from their homes at a

young age as part of government-sponsored education initiatives, many NA/AN youth

were subject to forced assimilation practices, which left them without a cultural identity

(Dussias, 2003, 27). By considering how these historical traumas can affect

contemporary NA/AN students, it is important to note that these issues are still quite

fresh for many NA/AN families who have relatives who were subject to these cultural

cleansing practices (Dussias, 2003, 28).

While the motto of Richard Henry Pratt, a leader in the assimilative era of Indian

Education, was once “Kill the Indian, Save the Man,” it is apparent how modern

classrooms harken back to a time when NA/AN culture was banned in the classroom

(Dussias, 2003, 14). By continuing to exclude culture from the classroom, NA/AN

students are effectively being left without any identity other than that of being a

“student.” Historically, with so much emphasis placed upon the assimilation of NA/AN

youth into mainstream Euro-American society, why is it that today educators attempt to

do the same? Why is it not the goal of education to foster diversity and cultural

acceptance, but instead push all students to achieve at the societal norm? With

classroom curriculum that only includes minimal coverage of NA/ANs, students are


historically reduced to mere representations of “The Trail of Tears” or the “Battle of Little

Big Horn.” Ignorance of NA/AN contributions to United States history and society

promotes a static concept of Indigenous identity that has a detrimental impact on

students. Dussias’ research shows that the current state of NA/AN education is quite

dismal as it does little to strengthen the identity of NA/AN youth. Additionally, Dussias

highlights that there has been little improvement since the 19th century. While the

methods are no longer forceful and violent, culture-stripping impacts have remained the

same on NA/AN youth.

Another useful article, written by Scott Sparks, focuses on ways in which

educators can make accommodations for NA/AN students in both the classroom and

the curriculum. In the article Classroom and Curriculum Accommodations for Native

American Students, Sparks does an excellent job of analyzing why it is difficult for

NA/AN students to fully engage in classical education models. Oftentimes, learning in a

Western culture means disregarding one’s cultural background and acclimating to

multiples societies and cultures. However, Sparks shows how this is unacceptable for

NA/AN students, which can automatically put them at a disadvantage in a learning

environment. By asking NA/AN students to disregard their cultural identity in the

classroom, they are effectively being asked to disregard valued knowledge gained

through their culture. One of the reasons why Sparks’ research is so vital to my own, is

that he acknowledges the importance of accepting culture in the classroom, while not

stereotyping all NA/AN students into a singular “Native” identity. However, one

shortcoming of this article is it’s brevity and lack of concrete facts based upon primary

sources, but instead leaning heavily on other, more detailed studies.


In 2003, William G. Demmert (Tlingit and Oglala Lakota) and John C. Towner

published their paper, “A Review of the Research Literature on the Influences of

Culturally Based Education on the Academic Performance of Native American

Students,” which critically analyzed the concepts of Culturally Based Education (CBE)

and discussed how it’s implementation might best impact NA/AN youth. This article

serves as a touchstone in my own research, as the authors appear to have encountered

the same research issues. As Demmert and Towner wrote, “Of all the studies reviewed,

only four studies targeting culturally based education could be considered experimental

or quasi-experimental, and only one speaks directly to the culturally based

education/academic achievement link.” As Demmert and Towner explained, the fields of

culturally responsive education and culturally based education are difficult subjects to

assess simply because it is extremely difficult to produce quantitative results from the

study of students in cultural education programs (Demmert and Towner, 2003, 3).

Another reason why this piece is so relevant to my own is that the authors spent

their time and energy to provide an in-depth analysis of the history and background of

cultural education. For instance, as part of defining the concept of “culturally based

education,” they put forth three major theories: Cultural Compatibility theory, Cognitive

theory, and Cultural-Historical-Activity Theory (CHAT). By actively explaining these

theoretical approaches to cultural education, they gave me the opportunity to further my

own knowledge of the topic, while also exploring other avenues by which I could

possibly research issues of culturally responsive teaching.

In 1971, Robert W. Rhodes began teaching on the Hopi reservation. During his

time teaching at the preschool and collegiate level, Rhodes also provided training on


various aspects of NA/AN education. In his book Nurturing Learning in Native American

Students, Dr. Rhodes explores the ways in which teachers can actively engage in

working with NA/AN communities, students, and parents alike (1994). His book is

geared towards reservation school settings, but can also be applied to more urban

settings with a lesser number of NA/AN students. What is most intriguing about Rhode’s

work is that it does not suggest a single manner of engaging NA/AN students, but

instead provides a broad array of avenues and techniques that can be applied

depending on the situation. Some of the most interesting approaches suggested by

Rhodes include: Get to know the environment students live in, mix methodologies in the

classroom, acknowledge the strong sense of group in NA/AN culture, use local activities

and local interests, most NA/AN communities have untold resources that schools often

never access, use humor and let students use humor, work from student strengths,

watch more and ask less, and always have fun (Rhodes, 1994, 15). Some of these

approaches fall into the concept of being “culturally responsive.” However, it can also be

argued that these approaches are not entirely acceptable in culturally diverse

classrooms. For instance, these approaches may work in homogenous classrooms on

reservations, but may possibly alienate students in culturally diverse settings. If, for

instance, a teacher were to constantly incorporate a NA/AN narrative into a classroom,

students of other cultural backgrounds may possibly feel left out (which is typically the

way NA/AN students feel in most classroom settings). However, Rhodes suggestions

prove valuable, because they can be applied across space and time in any classroom

and by teachers who wish to engage NA/AN students.


For the most part, a vast majority of scholars can agree that NA/AN youth are at

a major disadvantage in the classroom (Rhodes, 1994; Dussias, 2003; Sparks, 2000).

Johanna Nel, in “Preventing School Failure: The Native American Child,” makes a

complex analysis of the state of NA/AN education while also providing observations

reminiscent of past educational methodologies (1994). For instance, she writes that “It is

disturbing to educators that inequity in schools appears to persist in spite of the

implementation of costly reforms such as preschool compensatory programs, bilingual

education programs, and numerous measures against discriminatory assessment

procedures” (Nel, 1994, 5) However, the measures mentioned by Nel are of the

“assimilative” measure for NA/AN students and miss the opportunity to incorporate

culture into the classroom effectively (Nel, 1994, 7).

It is true that bringing language into the classroom is a noble idea for educating

NA/AN students, but this approach is limited to areas where language teachers are

available or NA/AN students are from a large tribe in the local area. However, for many

schools, their NA/AN student population is incredibly diverse and requires a dynamic

approach towards working with NA/AN students of all backgrounds. For instance, she

writes that “teachers provide minority students with an understanding of, and skills to

cope with, mainstream society without creating ethnic conflict within the student.” In

other words, she suggests that students from non-dominant racial/ethnic groups are to

adapt to mainstream society in order to dispel any ethnic conflict. Such a view is

problematic, as it operates under the assumption that said students’ identities must be

changed in order to adapt to a modern society. Additionally, it shows the era from which

the modern assimilative NA/AN educational pedagogy came from.


In “Classroom Inquiry and Navajo Learning Styles: A Call for Reassessment,” T.L

McCarty, Regina Hadley Lynch, Stephen Wallace, and Ancita Benally make an in-depth

cultural analysis of how Diné culture can impact student approaches to learning in the

classroom. Of the main conclusions drawn in the article, is the understanding that Diné

children raised in bilingual, culturally active households typically interact in the

classroom in a much different way compared to “non-traditional” Diné students. One of

the main reasons for this dichotomy is that traditional Diné youth are raised to inquire in

much different ways than most other youth (McCarty, Lynch, Wallace, Benally, 1991, 4).

For instance, sheep herding is a characteristic of many Diné youth’s upbringing, and

how they are often taught to inquire about characteristics. One example, given in the

article, is that in the context of sheep herding “… children may as, ‘If the sheep eat X,

what will happen?’, to which the caretaker is likely to reply, ‘What do you think will

happen?’(McCarty, Lynch, Wallace, Benally, 1991, 48)”

This basic analysis of cultural knowledge acquisition offers an example of how

NA/AN culture can influence student-learning styles in the classroom, especially as

schools become more diverse and NA/AN heritage is less confined to reservation

school settings. It is interesting that in this article, the authors choose to incorporate

Diné styles of knowledge acquisition to demonstrate the reasons why educators

sometimes had difficulty connecting with, or eliciting responses from, their NA/AN

students. However, the authors analysis and acknowledgment of the importance of

education to NA/AN youth is a key contribution to this topic. The authors write, “… in the

Navajo view knowledge is not a linear hierarchy, nor a set of skills from which learners

and teachers may at any given time pick and choose. Instead, knowledge is a spiraling


body of integrated concepts, ideas, and information which support and reinforce each

other, continuously expanding to higher levels of complexity and abstractness”

(McCarty, Lynch, Wallace, Benally, 1991, 50). This complex analysis, while extensive,

shows the importance that is placed upon knowledge and the acquisition of such for

Diné communities. While it can sometimes be academically dangerous to apply the

teachings and methodologies of one tribe to the general NA/AN population; it can,

however, be generally stated that NA/AN cultures place premium importance upon the

acquisition of knowledge in both cultural and contemporary settings. While this article

offers little in the scientific study of culturally responsive environments, it provides

important research about the importance of knowledge for NA/AN communities.

In 1997, Sandra M. Stokes published an article titled “Curriculum for Native

American students: Using Native American values” as part of “The Reading Teacher”

annual publication. In her analysis, Stokes explores the history of education for NA/AN

students, and some of the implications that come along with these historical traumas.

Among these educational injustices, Stokes acknowledges that “Protestant ideology, the

paradigm of progress to civilization from a savage state, and the desire for Indian land

were the three perspectives that centered education for Native Americans” (Stokes,

1997, 1). While this exists in strictly historical context, when “Kill the Indian, Save the

man” was summary of the attitudes towards NA/AN education, it still goes to show the

issues that have been passed down as part of educating NA/AN students. In

conjunction will the lessons about inquiry in Diné student learning settings as described

by McCarty et. al, Stokes goes on to describe the differences in young NA/AN students

and the issues that exist in attempting to educate them in a traditionally Western setting:


“Whereas in most White, middle-class homes, children learn from having their parents

talk to and with them, Native American children, by the time they enter school, have

‘done most of their learning through direct experience and participation in real world

activities’”(Stokes, 1997, 3) What is most fascinating about this research is that Stokes

goes in depth to analyze and draw upon the lessons of previous researchers to draw

parallels to the ways in which NA/AN students have previously encountered difficulties

in Western models of education, yet seem to excel when indoctrinated into a culturally

responsive style of teaching, which allows for personal analysis and experience to be

applied to classroom lessons (Stokes, 1997, 8).

The history of NA/AN education is of incredible importance to my own research,

as it is also a necessity that the contemporary state of NA/AN education is thoughtfully

analyzed. In 2000, K. Tsianina Lomawaima published her article “Tribal Sovereigns:

Reframing Research in American Indian Education” as part of the Harvard Educational

Review. In this article, she studies the power dynamic that exists between academic

researchers and those who they study. Primarily, she is able to analyze the ways in

which the power dynamic has shifted in recent decades, as part of a new

methodological principle that has sought to more directly incorporate NA/AN narrative

into research. For instance, Lomawaima realizes and critiques the concept that “Until

recently, American Indian and Alaskan Native parents and communities have not held

the power to define what education is or should be for their children. For many

generations, they have not been allowed to influence, let alone determine, educational

goals, policies, and practices within the schools that their children have been required to

attend”(Lomawaima, 2000, 3). As a means of synthesizing this concept, she boldly


states that “The history of American Indian education can be summarized in three

simple words: battle for power” (Lomawaima, 2000, 1). Some of the most important

conclusions made are centered on the concept that for the most part, educators and

researchers are relatively uninformed about the unique implications that come along

with working with NA/AN students. For instance, she acknowledges that some of the

complex technical and legal definitions, such as “sovereign,” and “domestic dependent

nations” may not fully resonate with educators who work with NA/AN students

(Lomawaima, 2000, 2). Much like my own research, Lomawaima encourages culturally

responsive teaching, yet notes that it is important to realize some of the weaknesses

that exist amongst teachers working with NA/AN youth.

Brian McKinley Jones Brayboy (Lumbee) has come to define himself as one of

the foremost experts in culturally responsive schooling for Indigenous youth, along with

his research concerning the identity of NA/ANs in the area of higher education. In his

article “Self-determination through self-education: culturally responsive schooling for

Indigenous student in the USA,” he outlines the concepts of culturally responsive

schooling while placing the ideals within a larger history of efforts to implement culturally

responsive education models (Brayboy, 2009, 3). What is so relevant about Brayboy’s

work is that his focus is to argue that “a growing body of literature points to the fact that

community and culture-based education best meets the educational needs of

Indigenous children”(Brayboy, 2009, 5). Something unique to his work is his assertion

that there are two distinct models of NA/AN education that are often discussed: the

assimilative model, and the culturally responsive model. Under this assumption, the

contemporary model of Western education can be considered an assimilative model, by


attempting to force NA/AN youth into Western and homogenous form of culture and

lifestyle. By understanding this concept of Western education serving as a form of

cultural assimilation, it is easy to see the importance of culturally responsive teaching.

Because of his in-depth study of the historical and contemporary cultural issues

regarding NA/ANs in the classroom, Brayboy’s article serves as a foundational work that

I rely on in my own analysis and writing.

Cornel Pewewardy, in his 2003 article “Culturally Responsive Teaching for

American Indian Students,” explores the ways in which culturally responsive teaching

has been defined and most effectively applied. Possibly the most important statement of

Pewewardy’s work comes at the beginning, when he acknowledges that “This Digest

makes the case that culturally responsive teaching cannot be approached as a recipe or

series of steps that teachers can follow to be effective with American Indian and Alaska

Native (AI/AN) students. Instead, it relies on the development of certain dispositions

toward learners and a holistic approach to curriculum and instruction”(Pewewardy,2003,

13). That statement is so important to my own research, as I have struggled in defining

a way to approach cultural responsiveness as a singular concept. It is difficult to define

cultural responsiveness as a unitary set of ideas, behaviors, or lessons taught, but

instead must translate these concepts into the “holistic” approach suggested by

Pewewardy. Much like Gloria Ladson-Billings, Pewewardy makes the point that cultural

responsiveness does not have a universal fit. Variations may differ across student or

teacher age, grade, gender, and class subject. Another important point that he makes is

that “Teachers need not be experts in Native culture to provide an inclusive atmosphere

in their classrooms”(Pewewardy, 2003, 15). While to some, the idea of cultural


responsiveness may mean attempting to teach or master the concepts of NA/AN

identity, one might argue that this approach has a quite alienating effect upon Native

students. Instead, it is important to accept and respect Native cultures and allow for

cultural methods of teaching and learning to become a constant foothold in the

classroom.

Recently, the trend of cultural responsiveness has touched far beyond just

education, and even bridged the gap towards research and study protocols involving

NA/AN communities. In February 2014 Cynthia R. Pearson, Myra Parker, and Claudia

Moreno wrote the article “Capacity Building from the Inside Out: Development and

Evaluation of a CITI Ethics Certification Training Module for American Indian and Alaska

Native Community Researchers,” which helped explain the ways in which community

researchers can better be prepared to work in NA/AN communities. While attempting to

understand what makes training effective for community researchers, it is easy to

realize that there are multiple similarities that allow for parallels to be drawn between

the two fields of research. For instance, Pearson and others draw the conclusion that,

“Increasingly, AI/AN communities expect and require researchers to adhere to tribal

standards honoring community knowledge and benefits with the expectation that tribal

partners fully participate in every phase of research including development,

implementation, interpretation, and dissemination of findings”(Pearson, Parker, Moreno,

2014, 7). Applying this conclusion to the field of education, why is it not that tribal

communities are more actively engaged in creating a culturally immersive curriculum to

be implemented in classrooms with NA/AN students? If the need for culturally

responsive community researchers can be understood, it stands to reason that the


educators in charge of working with NA/AN youth should also be encouraged to work in

a culturally responsive manner.

While the field of education can greatly be impacted by the methods associated

with cultural responsiveness, psychology and mental health have also shown a push

towards incorporating culturally responsive models of work. For instance, the article

“Implementing School-Wide Positive Behavioural Interventions and Supports to Better

Meet the Needs of Indigenous Students” by Kent McIntosh, Christina Moniz, Calli B.

Craft, Risha Golby, and Tammy Steinwand-Deschambeault analyze the effectiveness of

behavioral health interventions in culturally responsive manners. As the authors explain,

“Many of the educational challenges currently faced by Indigenous students can be

explained by cultural disconnect and a mismatch between school expectations and

cultural values” (McIntosh, Moniz, Craft, Golby, Steinwand, 2014, 6), which adds value

to the argument for culturally responsive models of educating NA/AN youth. This article,

rooted in psychology, provides specific examples of some of the instances in which

contemporary Western models of education often do not mesh well with some

Indigenous cultural values such as silence or aversion to eye contact. An important

finding made by the authors is the discussion that “discrimination can transpire when

teachers do not see that behavior is culturally based and punish or devalue the

behaviours of minority groups, which alienates and marginalizes some

students”(McIntosh, Moniz, Craft, Golby, Steinwand, 2014, 8). While this article is

rooted in the practices of Canadian communities and educational institutions, many of

the ideas and concepts explored are hugely applicable to the state of NA/AN education

in the United States. It is also important to acknowledge how the intersection of


education and mental health can work together to improve the ability of NA/AN students

to succeed in Western educational settings.

By combining the analysis and studies proven to be relevant in these

pedagogically significant articles, I have been able to provide a strong argument for the

importance of culturally responsive extracurricular programming as it pertains to NA/AN

students. Interestingly enough, no research has been done about the effectiveness of

extra-curricular programming, especially student-led initiatives. It is my hope that my

research goes on to provide a foundation for more in-depth longitudinal studies on the

effects of culturally responsive programming.


Chapter 3 It's The Only Thing That's Made Me Feel Accepted:

Studying NA/AN Attitudes Towards Education Background To study NA/AN student attitudes towards the current climate of their

classrooms, and how schools might be more able to accommodate these students, I

sampled a small population of NA/AN students in Amador County, California. By

allowing for their personal experiences to be reported, I was able to increase

understanding about how students feel in class and how their involvement with NERDS

has affected those attitudes.

In Amador County, a very unique climate exists for NA/AN students, which likely

impacts the ways in which they learn from and interact with non-Native educators.

Currently, there is a single Native American operated casino in the county. However,

because of the casino’s success, there is a push from two other Amador County tribes

to each build a casino within county limits. Because of the political implications of

casinos and the local economy, there has been a divide between Native and non-Native

community members. This divide has since carried across to the classroom, where

some educators and administrators are vocal about their opinions on gaming and local

NA/AN communities, which has alienated some Native students. This complication,

while difficult for many students, allows for the study of student identities and how their

school climate affects their attitudes towards education and culture. It is not the mission

of my study to understand how educator attitudes about gaming affect NA/AN students,

but instead to study NA/AN student attitudes about education while also acknowledging

the local climate surrounding NA/ANs, and how student immersion in culturally

responsive programming has impacted attitudes towards education.


By providing the sample population with a series of statements, arranged into five

distinct categories, I hope to understand how these students identify with education and

their NA/AN culture. These five categories are: Education, Culture, Community, Service,

and the Future. Students had the opportunity to respond to each statement with one of

five choices: Strongly Agree, Agree, Neutral, Disagree, and Strongly Disagree. Upon

responding with one of these options, students were asked to provide two examples of

personal experiences that fall in accordance with their previous answer. For instance, if

a student were to respond “Strongly Agree” to the statement “I have strong ties to my

NA/AN culture”, possible examples she/he might give include “I speak my language” or

“I go to Powwows”, along with participation in other cultural activities. These examples

were requested as part of my study to analyze how students rate themselves in each of

the five studied categories.

Most importantly, this study considers whether or not culturally immersive

programs are effective at improving NA/AN student attitudes towards education. It is my

hypothesis that students who have been engaged in culturally immersive programming

will have higher rated attitudes towards education than students who have had little

interaction with cultural programs.

Sample Population

In Amador County, California, there exist only two public high schools. At each

site, Amador and Argonaut, a 501(c)3 non-profit built to serve NA/AN students operates.

NERDS is a peer-to-peer group that works to provide NA/AN students with a positive

atmosphere where they can come together to study, socialize, and receive support from


one another in a culturally responsive setting. NERDS has been operating effectively for

nearly three continuous years at each site, and has show promise in supporting NA/AN

students at Amador High School and Argonaut High School.

The students who participate in NERDS do so on their own volition. They choose

to come to NERDS and are of varied backgrounds and cultural affiliations, making it a

very unique environment. A majority of NERDS students identify as culturally engaged,

while there are some who identify as having little-to-no knowledge of their cultural

background. NERDS students who participated in this study were in grades 9-12th,

ranged from 13 to 18 years of age, and were equally divided between male and female.

Dahkota Kicking Bear Brown, NERDS founder, began the program in hopes of

helping fellow NA/AN youth. He realized that many other NA/AN students were working

to succeed in the classroom, but lacked resources vital to a successful academic

career. By working with the school sites to gain access to after-school classrooms for

meeting, Dahkota secured the opportunity for NERDS participants to access computers,

tutoring, and mentoring while in the company of other NA/AN students. He also

advocates for students in the classroom. NERDS remains active in the local community

by Dahkota encouraging students to participate in local community events or community

service opportunities, along with facilitating opportunities for NERDS students to interact

with tribal communities learn more about NA/AN culture.

The students at Amador and Argonaut high schools were excellent participants in

this study because of their immersion in NERDS across a spectrum of time. For

instance, there were students who have been participants since 2012, NERDS’s

inaugural year, while there were also students who had recently joined NERDS within a


month of the study. This broad range of exposure to NERDS allowed time to study the

efficacy of NERDS for improving attitudes towards education. Furthermore, my

familiarity in working with the students in NERDS may have helped reluctant/potential

study participants gain enough confidence to thoughtfully and honestly respond to the

study.

Prior to the Study

Because of the sometimes-unreliable nature of high school students, I provided

parent form to Dahkota Brown two weeks prior to the study. NERDS was also able to

provide one hour of community service credit for students’ participation in my study, as

a way of incentivizing students to be a part of the research. Student assent forms were

signed immediately prior to their participation in the study. Two rounds of data collection

were completed, as the first round failed to receive significant numbers of participants.

Procedure

As previously stated, participants were asked to respond to a series of

statements with one of the following responses: Highly Disagree, Disagree, Neutral,

Agree, Highly Agree. Students then were asked to provide a sentence or two of

personal experiences that would lend credibility to their previous rating. The statements

were arranged by category, among the five groups of: Education, Culture, Community,

Service, and the Future.


After the Study

Students received one hour of community service credit on behalf of NERDS for

their participation in the study. Upon completion of the study, I debriefed the study by

reminding students of the purpose of the research and answered any questions they

might have about the study, which were quite minimal.

Student responses were input directly into Microsoft Excel, with a randomized re-

ordering of surveys to completely ensure student anonymity. For any students who

completed the study remotely, they were surveyed during after-school time by the

Foothill Indian Education tutor. A total of 37 surveys were completed.

Timeline

• September-December 2014: Research, Literature Review, and Completion of

Honors Thesis Seminar. Crafting of research, submission of IRB protocol.

Access negotiated with Amador County Unified School District and NERDS.

• December, 2014: IRB submitted, approved January, 2015

• January, 2015: Data collection in Amador County, California

• January-April, 2015: Data analysis

• June, 2015: Final Thesis

Contribution

My study evaluates the ways in which culturally immersive extracurricular

programming affects attitudes towards education in NA/AN youth. More specifically, my

study analyzes the ways in which a non-profit organization has been able to work with


NA/AN students to provide a culturally responsive atmosphere that advocates for

educational achievement. My study provides some of the only quantitative data

regarding the field of culturally immersive programming as it pertains to after-school

programming for NA/AN youth, as most research has been strictly theoretical until this

point in time.

While my study analyzes and presents the ways in which culturally immersive

programming can impact NA/AN student attitudes in the classroom, it does not allow for

broader, reaching statements about education as a whole. While I could not prove the

necessity for culturally responsive programming or teaching, I was able to establish that

a culturally responsive program can positively impact student attitudes towards

education. By being able to understand how a culturally responsive program influences

attitudes towards education, I am now able to establish that incorporating culturally

responsive programming can positively influence NA/AN student attitudes towards

education, which is likely to have positive outcomes on NA/AN student achievement in

school. For the most part, I believe that most issues I encountered came from students

not completing the study in a useful manner.There were students who chose to not

respond to the written portions of each question though they completed the survey; this

hindered my ability to better understand how their education had been impacted by their

time involvement with NERDS.


Chapter 4

You Never Read or Learn About Natives: Results and Discussion

Overview

The average age of the 37 participating students was a little over 16, with a

distribution of 21 males and 16 females completing the study, and an average grade

point average of 2.58 (out of 4). Students responded across a broad time spectrum

when asked about their time involved in NERDS. 32% of students had participated in

NERDS for 1 year or less, 38% had participated for between 1 and 2 years, and 30%

had been involved for over 2 years. This broad difference in NERDS experience allowed

the opportunity to measure the differences between students who were new to the

program and students who had spent longer periods of time in NERDS.

Prior to conducting my study, it was my plan to study the differences in

responses from students who have been in the program less than two years against

students who have been in the program longer than two years. Upon receipt of all

studies, and after a simple t-test between the two groups, it became clear that any

attempt to distinguish differences across time would be arbitrary, as students of all

immersion levels responded in similar ways. As such, the data does show a trend that

was not previously intended. Likert scale responses indicated that students who had

been in the program longer had almost the same average numerical response as

students who were relatively new, demonstrating that time in the program did not

necessarily matter, but instead any level of immersion in NERDS was a positive impact

on their attitudes towards school. In Figure 1, the table demonstrates the trend in Likert

responses for all students surveyed, while Table 1 provides the 14 statements students


responded to. (A fifteenth question was asked about students’ personal feelings about

NERDS, and a Likert response was not necessary)

3.62!

2.78!

3.64!4.05!

3.35!

2.45!

3.56!3.1!

3.54! 3.67! 3.67!

4.45!

3.86!

4.94!

0!0.5!1!

1.5!2!

2.5!3!

3.5!4!

4.5!5!

1! 2! 3! 4! 5! 6! 7! 8! 9! 10! 11! 12! 13! 14!

Average'Response'Value'(All'

Students)'

Question'Number'(1;14)'Figure'1.'Average'responses'to'survey'questions'(N=37).'1=Strongly'

Disagree,'2=Disagree,'3=Neutral,'4=Agree,'5=Strongly'Agree'


Education* Community*(1)$At$my$school,$Native$American$students$have$an$equal$opportunity$to$succeed.$

(7)$I$am$engaged$in$my$local$community.$

(2)$At$my$school$during$class,$Native$Americans$are$represented$in$what$is$taught$and$read.$

(8)$I$am$engaged$in$my$tribal$community.$

(3)$At$my$school,$Native$Americans$feel$welcome.$

(9)$I$feel$Native$Americans$are$an$important$part$of$my$local$community.$

Culture* Service*(4)$Since$joining$NERDS,$I$feel$connected$to$my$Native$American$culture.$

(10)$I$provide$service$to$the$local$community.$

(5)$Since$Joining$NERDS,$I$can$express$my$Native$American$culture$at$school.$

(11)$I$have$learned$about$myself$from$providing$community$service.$

(6)$I$have$learned$about$my$culture$while$at$school.$

Future*

$ (12)$I$am$looking$forward$to$the$future$after$school.$

$ (13)$I$am$confident$in$my$cultural$future.$$ (14)$NERDS$is$a$positive$representation$of$Native$

Americans.$*

*

The results demonstrate that there exists no measured distinction between

“veterans” and “newcomers” to the NERDS programming. Instead, students who chose

to participate in the study indicated responses that were unique on an individual level,

but fit a general model for all participating students. Therefore, the results show that the

survey offers a general response of the participants to the fourteen questions given on

the survey. While the numerical data can be ruled inconsequential across a spectrum of

time involvement with NERDS, the written data provided by students can prove to be

quite important in evaluating the effectiveness of NERDS in improving NA/AN student

attitudes towards education. However, instead of individually examining each individual

question, response, and implications, I instead seek to highlight recurring themes within

students responses based upon the area of focus. While some sections (Education,

Table!1.!!Survey!questions,!arranged!by!NERDS!group!area!of!emphasis.!Note:!a!15th!question!was!asked,!but!was!an!openJended!response,!with!no!measured!

Likert!scale.!


Culture, Future) are more thoroughly analyzed because of the importance of their

implications for the scope of this study, other sections (Community, Service) will be

more broadly explored. All responses are made available in the appendix of this study.

Education

NERDS, as a program, is focused on five areas previously identified as:

Education, Culture, Community, Service, and Future.

Question one asked participants to respond to the statement “At my school,

NA/AN students have an equal opportunity to succeed.” While the Likert average was

3.62 (slightly above neutral, toward agreeing), the written data was more positive.

Thirty-five of thirty-seven participants responded with two students choosing not to

respond. Generally, many students responded with statements reflecting equality of

opportunity, such as, “Everyone has the same opportunity, no one is shunned” (11) or

“We all get treated equally and get the same education” (21). However, there were

some students who chose to respond with more provocative responses, such as: “As a

NA/AN, some substitutes have disregarded me and they would punish me more than

the other white kid who did the same” (26) or “it always seems us Native students have

issues with the teachers” (34) or “They say I’m a gang member because I like [the color]

red and look like a Mexican” (36). One student responded with the anecdote of “Some

teachers bring down Natives by saying ‘you don’t look Native’” (24).

Question two of the survey asked students to respond to the statement “At my

school during class, NA/ANs are represented in what is taught and read.” This

statement received less support than most, with an average response of only 2.78. Most


written responses were quite critical of curriculum with regard to NA/ANs. Many

students shared sentiments pointing to representations being outdated or inaccurate.

Some responses included: “Our ancestors are represented but more often teachers

speak like we no longer exist” (12), “Teachers never taught about my own CA tribe,

Miwoks. They act like we all died on the trail of tears” (36), or “One of my teachers said

that I was 1 out of 1,000 because NA/ANs are extinct” (26). A very important theme that

emerged from student responses was a critical take on Native representation

surrounding historical events. Multiple students referenced “The Trail of Tears” as the

only major teaching point regarding NA/ANs during their school experience. Some of

these responses included “You never read or learn about Natives besides that they

were on the trail of tears”(24) and “We are only taught about the trail of tears”(27). While

it is striking that students don’t feel represented in their education, it is also impressive

that students have developed a critical consciousness that allows them the ability to

identify shortcomings in their educational experience.

Question three of the survey asked students to consider the statement “At my

school, NA/ANs feel welcome.” According to a Likert scale response of 3.64, students

generally agreed with this statement. Responses were varied, with some of the more

agreeing statements being along the lines of “As a NA/AN student myself people are

always welcoming to us. The other students are really appreciative of NA/ANs” (21) and

“I think every student is welcome at my school” (28). Six of the thirty-seven surveyed

students referenced the effectiveness of the NERDS program to help make NA/AN

students feel welcomed. These responses include: “We get a lot of support through the

NERDS group and we are able to create strong friendships with other NA/AN students


through the group” (33), “The group NERDS makes Native Americans feel welcome”

(23), and “Maybe not all of them but certainly the ones we have brought up through

NERDS feel welcome” (7). The ability of these NA/AN students to respond in this

culturally competent manner demonstrates an effective model of cultural competence

for students, which may be attributed to the influence of the NERDS program. There

were also some personal experiences given by students that demonstrated instances of

racial micro-aggressions that students had experienced because of their NA/AN identity.

One student responded with “I do not feel welcome in school or in sports. One time in

cheer practice we were doing conditioning and they said we were going to do "Indian

sprints." We had to run in a line and the last person in line had to sprint to the front of

the line then the next person and soon while we all had to stay in a line. Girls were

putting their mouths and making "Indian noises." It made me feel uncomfortable and

different” (31) This student’s experience highlights some of the issues that NA/ANs face

regularly during their educational experiences. Recognition of these issues is

paramount to creating positive learning environments for NA/AN students, but it is also

important to address these issues before they make students feel alienated or

uncomfortable, as in the case of student 31.

While questions one through three highlighted the area of education for NA/AN

students involved in the NERDS program, it unknowingly served to demonstrate some

of the other issues faced by students when discussing the area of education. Micro-

aggressions, acceptance, and cultural competence were all areas that were self-

identified by surveyed students. However, it is important to note that students who

chose to respond to the statements often referenced the NERDS program as important


to their educational experience. It can be argued that the presence and level of activity

of the NERDS program is what helps contribute to NA/AN student educational

experiences at Amador and Argonaut high schools.

Culture

Questions four, five, and six were all written to elicit responses surrounding

cultural identity and the school environment. By attempting to have students discuss

their cultural identity, it was the intention of the survey to learn whether or not

participation in the NERDS program elicited a positive relationship between school and

culture.

Question four was stated as “Since joining NERDS, I feel connected to my

NA/AN culture,” and elicited a wide array of responses from students. With an average

Likert response of 4.05, students generally agreed that this statement held true. Many of

the responses given were along the lines of “I have learned so many interesting things

about our culture that I never would have found out anywhere else” (7) and “I've done

more things linking me to my Native heritage and have learned and got to be a part of

so much since(joining)” (10). While many results were positively geared towards the

response, there were some students who did not feel as if they had engaged with their

culture as part of NERDS. “I don't feel more connected but only because I haven't

participated much” (27) is a response given, which demonstrates that the level of

activity in the program may indicate a students’ attitude towards culture and education.

One theme that emerged from question four was the ability to identify other Native

students, who may have previously gone unnoticed in the school. Some responses


include statements, such as “It helped me find other students who are Native that I

didn't even know were Native. And it has helped me so I could talk to people so I can

learn my Native language” (34) and “I feel better knowing there are other people at my

school that are NA/AN and that they are all not dark skinned” (31). The idea of identity

and fitting-in are recurring throughout this study, but these highlighted answers are

testimony that the NERDS program has been effective in creating a sense of community

and belonging amongst NA/AN students at Amador and Argonaut high schools.

In question five of the survey, students were asked to respond to the statement

“Since joining NERDS, I can express my NA/AN culture in school”, to which the average

Likert response was an average 3.35. Much like the previous statements, question five

garnered various responses. Some students respond in manners that were indicative of

an unwillingness to talk about their identity, or even outside influences that repress their

ability to talk about culture and identity in their school, such as “Not really big on

explaining my culture as Native but theres no reason not to” (10) or “I could if I wanted

to but no one wants to learn about Native culture” (24). However, a high percentage of

students responded with statements that were indicative of their new-found ability to talk

about their identity since joining NERDS. Responses such as “Now that I know that

there are a lot more people who share my culture, I feel more welcome thanks to

NERDS” (26), “I have always known what tribe I belong to but NERDS has taught me

that there is so much more to it than just saying I'm Native. I feel that it is easier to talk

about now that I know more about it, even though I am still learning” (33), and “NERDS

has helped me be even more proud to be Native because all the good it is doing for our

community” (34).


There was an interesting dichotomy between Likert and written responses, in the

fact that a majority of written responses were positively worded towards an ability to talk

about culture, when the average Likert response demonstrated only an “average” rating

when students were asked about their ability to express their Native culture at school.

Whether this be a misinterpretation by the student or a design flaw in the survey,

question five is a strong example as to the importance of the written responses given by

students instead of primarily relying on Likert scale responses. It is also impressive to

note the number of students who demonstrated an ability to express their culture since

joining NERDS, which may help identify an area in which schools can better serve their

non-dominant ethnic/racial group students. The ability to express culture, as evidenced

by the students in their survey, allows for the expression of self in the classroom that

may ultimately prove the key to connecting Native students to a Western model of

education.

Question six of the study could serve as an important measure of a major way in

which schools systems are currently failing NA/AN students. The statement “I have

learned about my culture while at school” received the lowest response on the survey at

2.45. Many of the written statements backed this data, establishing that NA/AN students

do not feel adequately represented in their school. The responses given are indicative

of an inadequate curriculum or inaccurate representation of NA/ANs, with responses

such as “With Natives we are only taught that they were on the land first and that they

own casinos” (16), “A lot of what was taught was incorrect or mislead, one-sided stories”

(29), and “History books never have any cultural lessons” (18). These statements,

resonated by multiple students in various manners, highlight the failure of public schools


to adequately represent NA/AN culture in the classroom. This failure to represent

students may directly contribute to the aforementioned sense of not-belonging felt by

many students, as they do not see themselves in curriculum. Some students surveyed

resonated that they had garnered cultural knowledge during their lives, but not directly

through school. Among statements that demonstrate the various manner through which

students gain cultural knowledge were responses such as “I have learned more about

my culture through talking to others than in textbooks.” (12), “All of my cultural learning

has been outside of school.” (3), and “From the NERDS program, I have learned many

new things from my culture.” (9). The response from student #9 is important in

acknowledging the ability of NERDS to make up for the shortcomings of the high

school’s curriculum and teaching methods. While it is not the specific mission of NERDS

to teach students their individual culture, promoting students to participate in their

culture remains a founding principle of the program. Evidenced by the fact that NA/AN

students do not feel as if they are learning about their culture at school, it becomes a

question of whose responsibility it is to teach culture, with many schools unable to do

so.

Community

Exploration of the “community” aspect of this survey revealed that concepts of

identity are often intermixed with community norms and surroundings. This section was

able to elicit some responses that are important in understanding the climate in which

students are raised and educated.


Question seven asked students to respond to the statement “I am engaged in my

local community,” which received an average Likert response of 3.56 (neutral).

However, many student responses were able to demonstrate that although many of the

surveyed students were not exceptionally active in their local community, NERDS had

allowed them to take advantage of opportunities previously unacknowledged. An array

of responses suggesting the program’s ability to help engage students includes “I only

do things with NERDS and where other Natives are gonna be” (36), “I'm not really, but

with NERDS I agree that I have been more active in my community” (26), and “I have

been very involved in community service because of NERDS” (3). Evidence of

promoting community engagement is key to establishing the ability of NERDS to impact

local communities through the involvement of NA/AN youth.

Question eight asked students a similar question to question seven, but was

phrased to understand student involvement in their tribal communities. When

responding to the statement “I am engaged in my tribal community”, many students

were unable to provide evidence of their involvement in tribal communities or programs.

The average Likert response was 3.1, which does not suggest a strong involvement in

their communities. Still, multiple students said that NERDS was a catalyst for getting

them involved in their communities, with statements such as “Since joining NERDS, I

have been to at least 3 gatherings” (33) or “In the years of being part of NERDS I have

attended a lot more events” (6). It is interesting to note that according to Dahkota, many

of the students engaged in the program previously had zero experience in their cultural

identity prior to joining the program. Participants in NERDS are of a wide array of tribal


backgrounds, but still are able to find a uniting identity (as evidenced by previous

results).

Question nine asked students to respond to the statement “I feel NA/ANs are an

important part of my local community. The Likert response received an average of 3.54,

with a wide array of responses. This question was primarily posed in order to

understand the ways in which Native youth feel accepted in their local community, but

the written results varied, and therefore can be rendered somewhat inconsequential.

Some students were critical of the local community: “No, because people think the

NA/ANs are just here for the money the casino makes” (18) or “We participate in as

many activities as possible to help the community” (13). However, some students felt as

if their community welcomed Native people with responses such as “Yes because they

can teach people about the Native stuff and what they did” (1) or “Our local casino does

a lot for our community” (7). It is interesting to recognize how the local gambling

economy impacts Native youth identity, in that some students understand the casino as

having positive impacts on the community while some realize the negative social

connotations that come along with having a casino in the county.

Service

Much like the section of questions devoted to community, this section was unable

to garner much about student identities other than their opinions about community

service. Much to what many teachers and parents already believe, many high-school

students identify as not enjoying providing service or working.


Statement ten was phrased to ask students to respond to “I provide service to the

local community,” and received varied responses. With an average Likert response of

only 3.67, the written data also did little to provide information about student identities.

Responses were varied, from “When I have time” (23) to “NERDS are the reason I have

community service hours” (10). However, it was interesting to see that multiple students

attributed their level of activity in the local community directly to their time in NERDS.

Statement eleven had nearly the same result as statement ten, with the exact

same Likert scale response of 3.67 and quite varied responses. The statement, “I have

learned about myself from providing community service,” received some responses that

are worth note because of their alluding to the success of the NERDS program. Many

responses from students demonstrate the effectiveness of community service in

teaching students about their community, but in this instance also help students directly

engage in their culture. Some responses worth note are “When you're involved you

learn what you like and don't like to do. You can find things you're passionate about” (5),

“By volunteering my time I have learned many things about the old ways of our people”

(12), and “With cultural events I am able to learn more about Native traditions and I can

represent Natives” (16). One of the most personal and pointed responses given by a

student was in response to this question, with the following: “I have known I was NA/AN

my entire life. That is 17 years. However, in the last three years, since I have joined

NERDS, I have learned more about my tribe and culture than I had in the previous 14

years of my life. NERDS really does make a difference” (33). This students testament to

the ability of the NERDS program to help students engage in culture is demonstrative of

their involvement in tribal events, where students are able to provide a service for the


community while also learning first-hand about cultures they may have previously never

been a part of.

Future

The final section of the survey focused on the concept of future, in relation to

student goals, both culturally and academically. NERDS, as an organization, makes it a

priority to help engage students in their education as a means of activating students to

take a more passionate role in controlling their future.

Question twelve asked students to respond to the statement “I am looking

forward to the future after school”: most students agreed. With a Likert score of 4.45,

this statement provided a great amount of written data from students about their future

plans and goals. Some responses include “I have set up my classes to get the job I

want in the future and NERDS has helped me do it” (13), I would like to go to the Navy

after high school and then go to medical school and become a surgeon” (18), and “I will

work and maybe go to college a year or two after I graduate. Plus I play drums so

there’s a possibility of playing in bands” (34). While these students all exhibit outlined

goals for their future, some students were not so sure about what may come after their

time in high school. Statements such as “I am anxious to see if I can accomplish all my

future goals” (30) and “I am but also am not, I'm not ready to grow up, but I'm ready for

what lies ahead” (9) exhibit a lack of definitive planning for the future, which may not

altogether be a negative trait for high school students. However, it may be indicative of

a lack of vocational education that students have engaged in during their time in school.

One student highlighted this weakness, with the statement “I can't get a job, my school


never helped pick classes so I could go to college, I've failed most my life and have no

idea what I'll do”(36). This statement points to a failure of the school system to work with

them to enroll in the proper classes or to pursue higher education goals. However, it

also exhibits feelings of failure, which may be attributed to a weakened sense of

belonging in the school.

Sticking to the theme of future, question thirteen asked students to respond to

the statement “I am confident in my cultural future.” This question was posed as a

means of eliciting whether or not students planned to stay engaged in their culture once

they had completed their time in high school. With an average Likert response of 3.86,

there was no clear indication of student beliefs other than through the written

responses. Many of the responses from students were indicative of their belief that

NERDS had catalyzed their interest in their respective cultures. Responses that back

this ideology include “Yes, I intend on keeping in contact with NERDS and the Native

community” (30), and “With groups like NERDS, I think our future looks bright” (7).

Students who chose to highlight the affects of NERDS on their cultural identity are

critical to acknowledging the link between cultural identity and attitudes towards

education.

Question fourteen, the final formal question of the survey, asked students their

opinion of NERDS, and how it represented NA/ANs. The statement of “NERDS is a

positive representation of Native Americans” received also uniform agreement, earning

a 4.95 (strongly agree) on the Likert scale measurement. Many of the written responses

sang the praises of NERDS, and the impact the group has had on their personal and

academic lives. Some of the most powerful statements from students include: “NERDS


involves all Native students, no matter what blood quantum or skin color” (3), “It shows

that no matter what others believe, or think you should still have faith in your culture,

and who you are” (9), “NERDS brings people together through education, and culture. It

creates a group of kids who are eager to learn, and ready to participate in cultural

activities” (15), and “It's the only thing that's made me feel accepted, or like an Indian

and I wish I would have had it starting in Jr. High when I started struggling” (36). (It is

worth noting that many of the responses to question fourteen are quite emotional, and

deserve to be read, in order to understand the importance of NERDS to Native

students.)

At the end of the survey, students were asked to provide a short narrative of what

NERDS has meant to them since their involvement began. Many of the responses are

emotionally powerful, and a testament to the influence of NERDS on NA/AN youth.

Quite possibly the most forceful statement, although lengthy, which best demonstrates

the effectiveness of NERDS in better connecting Native youth to their education was

given as follows:

“ In 8th grade I was ditching school, getting in trouble all the time, my grades were terrible I had a 0.33GPA. Nobody thought I was going to graduate, it felt like the teachers looked down upon me, they gave up on me. Then one day my cousin Dahkota Brown pulled me aside in the hallway on the way to class and he started talking to me and he noticed my grades weren't too good and that he wanted to help me and he noticed a lot of other Natives students struggling and he had an idea. His idea was to have a study group where the kids could have the help they needed. I had 3-4 months of make up work to do in a month. We went to my classes and had my teachers give me my assignments. It seemed impossible to do just sitting there looking at the huge stacks of paper. Dahkota and his mom Toni pulled me out of study hall every day and they would help me with whatever needed to be done. I had it all done by the due date and not only did I get to experience graduating eighth grade, I graduated with a 3.8GPA. I felt so proud of myself and I couldn't thank my cousins enough for being there supporting me and helping me every step of the way. This helped me realize anything is possible if you set your mind to it.”(34)


While only one of the many responses given by surveyed students, the response

indicates the potential impact that NERDS might have had on NA/AN youth in Amador

County.

Drawing upon the results and small discussion from the previous section, I show

that students involved in the NERDS program experienced a greater sense of personal

and cultural belonging since the start of the program. Because of this sense of

belonging, students also demonstrate more engagement in the classroom, and find

better value in their formal education. Specifically, questions six, twelve, and fourteen

are the most important when focusing on the impact NERDS has had on NA/AN

students at Amador and Argonaut high schools. It is also worth note that the

aforementioned questions were also the three questions that showed the most

consistent trend in Likert scale measurement. Among these three questions, common

themes of curriculum, belonging, and friendship were exceptionally recurrent. By

drawing upon these recurrent themes, it is possible to better ascertain critical aspects of

making NA/AN youth feel accepted in educational spaces. As such, with these themes

making themselves apparent, it demonstrates the importance of making NA/AN youth

feel welcome in their schools.

Based upon the NERDS study model, the implications for larger-scale initiatives

are very positive. While there has been very little research on the impact of extra-

curricular cultural activities, the results of this study serve as testimony to the

importance of connecting NA/AN youth with their culture. In so doing NA/AN students

are much more likely to connect with their education in a positive manner.


Chapter 5 More Than Words: Conclusion and Application of Findings

Summary

Participation in a culturally immersive extracurricular program is absolutely

beneficial in engaging NA/AN youth in public school settings. As evidence by the

NERDS model, bringing together NA/AN youth in a culturally responsive setting allows

them to effectively engage in the learning environment and feel accepted in a space that

for so long has not welcomed their presence. The majority of students sampled

indicated a greater sense of community, identity, and culture since joining the NERDS

program. This finding indicates that culturally immersive settings are most probably

positive influences in the lives of NA/AN youth. Much like the studies of McCarty and

Stokes, this research demonstrates ways in which NA/AN youth are able to connect

their identity to the classroom through direct participation in cultural programming.

However, instead of gauging ways in which students learn, my data understands NA/AN

youth feelings towards education and places emphasis on culturally immersive

programming as a way to engage Native youth in educational settings. As specifically

evidenced by the responses to question 6, it is apparent that NA/AN youth do not feel

adequately represented in their classroom settings. By referencing the lessons learned

from question 14, students active in NERDS show a more positive attitude towards

belonging in their school, as well as a more positive representation of self. By combining

the lessons learned from each of these questions, it becomes clear that NA/AN youth

benefit from being a part of culturally immersive programming as part of their education.


Recommendations

In order to establish culturally responsive settings for NA/AN youth, it is the

responsibility of both the school sites and Native communities to come together in

fruitful partnerships that promote the advancement of NA/AN youth. By engaging with

local NA/AN communities, schools can create dialogue that shows an emphasis on

promoting Native culture in the classroom. This simple act of dialogue has the ability to

signify a school’s willingness to incorporate NA/AN identity in the classroom. It is also

suggested that school sites partner with local tribal communities to create culturally

immersive extracurricular programming that engage students of all backgrounds. By

providing the physical space and time to foster NA/AN youth identity at a school site, it

is allowing students to connect to their school and cultural communities at the same

time. Another suggestion is that schools and administrations work with local tribal

communities to engage in collaboration that will incorporate a NA/AN identity into

curriculum, so that Native youth are represented fairly and accurately during educational

lessons.

Next Steps

In order to continue conversation and research regarding culturally immersive

programming for NA/AN youth, more in-depth studies must be conducted. While this

study was based in a non-reservation setting, the lessons may yet hold true for all

NA/AN youth. However, in order to prove such a statement, controlled studies of

reservation and non-reservation Native youth must be conducted and compared. It may

also be interesting to sample a population of NA/AN youth who are not involved in any


culturally immersive programming, and study their attitudes towards in education in

contrast with studies involved in programs such as NERDS.


References

Bush, G. W. (2001). No Child Left Behind. Department of Education, Washington, DC. Office of the Secretary. Brayboy, B. M. J., & Castagno, A. E. (2009). Self-determination through self-education: Culturally responsive schooling for Indigenous students in the USA.Teaching Education, 20(1), 31-53. Cajete, G.(1994). Look to the mountain: An ecology of indigenous education. Kivaki Press, 585 E. 31st St., Durango, CO 81301 Demmert Jr, W. G., & Towner, J. C. (2003). A Review of the Research Literature on the Influences of Culturally Based Education on the Academic Performance of Native American Students. Final Paper. Dussias, A. (2001). "Let no Native American child be left behind: Re-envisioning Native American education for the twenty-first century." Ariz. L. Rev. 43 Gay, G. (2010). Culturally responsive teaching: Theory, research, and practice. Gay, G. (2002). Preparing for culturally responsive teaching. JOURNAL OF TEACHER EDUCATION-WASHINGTON DC-, 53(2), 106-116. Grande, S. (2004). "Red pedagogy: Native American social and political thought." Haynes Writer, J. (2008). Unmasking, exposing, and confronting: Critical race theory, tribal critical race theory and multicultural education. International journal of multicultural education, 10(2). Ladson-Billings, G. (1995). "But that's just good teaching! The case for culturally relevant pedagogy." Theory into practice 34.3 Lomawaima, K. T. (2000). Tribal sovereigns: Reframing research in American Indian education. Harvard Educational Review, 70(1), 1-23. McCarty, T. L., Wallace, S., Lynch, R. H., & Benally, A. (1991). Classroom inquiry and Navajo learning styles: A call for reassessment. Anthropology & Education Quarterly, 22(1), 42-59. McIntosh, K., Moniz, C., Craft, C. B., Golby, R., & Steinwand-Deschambeault, T. (2014). "Implementing School-wide Positive Behavioural Interventions and Supports to better meet the needs of Indigenous students."Canadian Journal of School Psychology: 0829573514542217.


Minority Health, Office of (2015). “National Standards for Culturally and Linguistically Appropriate Services in Health and Health Care” https://ccnm.thinkculturalhealth.hhs.gov/PDFs/NationalCLASStandardsFactSheet.pdf National Center for Education Statistics. (2012). National Indian Education Study 2011. Institute of Education Sciences, US Department of Education, Washington, D.C. Nel, J. (1994). "Preventing school failure: The Native American child." The Clearing House 67.3: 169-174. Pearson, C. R., Parker, M., Fisher, C. B., & Moreno, C. (2014). Capacity Building from the Inside Out: Development and Evaluation of a CITI Ethics Certification Training Module for American Indian and Alaska Native Community Researchers. Journal of empirical research on human research ethics: JERHRE, 9(1), 46. Pewewardy, C., Hammer, P. (2003). "Culturally Responsive Teaching for American Indian Students. ERIC Digest."

Reyhner, J. (2014). "American Indian Education." American Indian/Alaska Native Education: An Overview. Northern Arizona University, n.d. Web. 01 Dec.

Rhodes, R. W. (1994). Nurturing learning in Native American students. Sparks, S. (2000). Classroom and curriculum accommodations for Native American students. Intervention in school and clinic, 35(5), 259-263. Stokes, S. M. (1997). Curriculum for Native American students: Using Native American values. The Reading Teacher, 576-584. Wolfe, P. (2006). "Settler Colonialism and the Elimination of the Native." Journal of Genocide Research 8.4: 387-409.


Appendix A

Culturally!Responsive!Programming!Survey!Native!American!Student!Attitudes!towards!Education!

!!Age:!____________! Gender:!____________! Grade!level:!__________________!!!Current!GPA:!_____________! How!long!have!you!been!in!NERDS:!_________________!!!!Education:!!At!my!school,!Native!American!students!have!an!equal!opportunity!to!succeed.!

1!Strongly!Disagree!

2!Disagree!

3!Neutral!

4!Agree!

5!Strongly!!Agree!

!

!In!a!sentence!or!two,!give!an!example!to!support!your!response:!!!!At!my!school,!Native!Americans!are!represented!in!what!is!taught!and!read!in!class!


2!Disagree!

3!Neutral!

4!Agree!

5!Strongly!!Agree!

!

!In!a!sentence!or!two,!give!an!example!to!support!your!response:!!!!At!my!school,!Native!American!students!feel!welcome.!(student!groups,!appreciation!by!other!students)!


2!Disagree!

3!Neutral!

4!Agree!

5!Strongly!!Agree!

!

!In!a!sentence!or!two,!give!an!example!to!support!your!response:!!!!!!!Culture:!!I!feel!connected!to!my!Native!American!culture.!(language,!cultural!knowledge)!


2!Disagree!

3!Neutral!

4!Agree!

5!Strongly!!Agree!


!

!In!a!sentence!or!two,!give!an!example!to!support!your!response:!!!!I!can!express!my!Native!American!culture!at!school.!(talk!about!culture!in!class,!share!your!culture!at!school)!


2!Disagree!

3!Neutral!

4!Agree!

5!Strongly!!Agree!

!

!In!a!sentence!or!two,!give!an!example!to!support!your!response:!!!!I!have!learned!about!my!culture!while!at!school.!(learning!from!textbooks!or!cultural!knowledge!shared)!


2!Disagree!

3!Neutral!

4!Agree!

5!Strongly!!Agree!

!

!In!a!sentence!or!two,!give!an!example!to!support!your!response:!!!!!!!Community:!!I!am!engaged!in!my!local!community.!(community!events,!public!forums)!


2!Disagree!

3!Neutral!

4!Agree!

5!Strongly!!Agree!

!

!In!a!sentence!or!two,!give!an!example!to!support!your!response:!!!!I!am!engaged!in!my!tribal!community.!(attending!powwows,!tribal!gatherings)!


2!Disagree!

3!Neutral!

4!Agree!

5!Strongly!!Agree!

!

!In!a!sentence!or!two,!give!an!example!to!support!your!response:!!!!


I!feel!Native!Americans!are!an!important!part!of!my!local!community.!(engaged!in!the!community,!active!with!community!events)!


2!Disagree!

3!Neutral!

4!Agree!

5!Strongly!!Agree!

!

!In!a!sentence!or!two,!give!an!example!to!support!your!response:!!!!!!Service:!!I!provide!service!to!the!local!community.!(community!service,!having!a!job)!


2!Disagree!

3!Neutral!

4!Agree!

5!Strongly!!Agree!

!

!In!a!sentence!or!two,!give!an!example!to!support!your!response:!!!!I!have!learned!about!myself!from!providing!community!service.!(working!educational!or!cultural!events)!


2!Disagree!

3!Neutral!

4!Agree!

5!Strongly!!Agree!

!

!In!a!sentence!or!two,!give!an!example!to!support!your!response:!!!!!!!Future:!!I!am!looking!forward!to!the!future!after!school.!(working,!school,!military)!


2!Disagree!

3!Neutral!

4!Agree!

5!Strongly!!Agree!

!

!In!a!sentence!or!two,!give!an!example!to!support!your!response:!!!!I!am!confident!in!my!cultural!future.!(engaging!with!culture)!


2!Disagree!

3!Neutral!

4!Agree!

5!Strongly!!Agree!


!

!In!a!sentence!or!two,!give!an!example!to!support!your!response:!!!NERDS!is!a!positive!representation!of!Native!Americans.!!


2!Disagree!

3!Neutral!

4!Agree!

5!Strongly!!Agree!

!

!In!a!sentence!or!two,!give!an!example!to!support!your!response:!

program affects Native American /Alaska Native (NA/AN)ty743wm0288/CIP_NERDS_DahltonBrown.pdfNERDS...

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