"Indian Education for All explains why teachers and schools need to privilege Indigenous knowledge and explicitly integrate decolonization concepts into learning and teaching to address the academic gaps in Native education. The aim of the book is to help teacher educators, school administrators, and policy-makers engage in productive and authentic conversations with tribal communities about what Indigenous education reform should entail"--
In this comprehensive history of American Indian education in the United States from colonial times to the present, historians and educators Jon Reyhner and Jeanne Eder explore the broad spectrum of Native experiences in missionary, government, and tribal boarding and day schools. This up-to-date survey is the first one-volume source for those interested in educational reform policies and missionary and government efforts to Christianize and “civilize” American Indian children. Drawing on firsthand accounts from teachers and students, American Indian Education considers and analyzes shifting educational policies and philosophies, paying special attention to the passage of the Native American Languages Act and current efforts to revitalize Native American cultures.
The majority of American Indian students attend public schools in the United States. However, education mandated for American Indian students since the 1800s has been primarily education for assimilation, with the goal of eliminating American Indian cultures and languages. Indeed, extreme measures were taken to ensure Native students would “act white” as a result of their involvement with Western education. Today’s educational mandates continue a hegemonic “one-size-fits-all” approach to education. This is in spite of evidence that these approaches have rarely worked for Native students and have been extremely detrimental to Native communities. This book provides information about the importance of teaching American Indian students by bridging home and schools, using students’ cultural capital as a springboard for academic success. Culturally Responsive Pedagogy is explored from its earliest beginnings following the 1928 Meriam Report. Successful education of Native students depends on all involved and respect for the voices of American Indians in calling for education that holds high expectations for native students and allows them to be grounded in their cultures and languages.
After World War II, American Indians began relocating to urban areas in large numbers, in search of employment. Partly influenced by the Bureau of Indian Affairs, this migration from rural reservations to metropolitan centers presented both challenges and opportunities. This history examines the educational programs American Indians developed in Chicago and gives particular attention to how the American Indian community chose its own distinct path within and outside of the larger American Indian self-determination movement. In what John J. Laukaitis terms community self-determination, American Indians in Chicago demonstrated considerable agency as they developed their own programs and worked within already existent institutions. The community-based initiatives included youth programs at the American Indian Center and St. Augustine's Center for American Indians, the Native American Committee's Adult Learning Center, Little Big Horn High School, O-Wai-Ya-Wa Elementary School, Native American Educational Services College, and the Institute for Native American Development at Truman College. Community Self-Determination presents the first major examination of these initiatives and programs and provides an understanding of how education functioned as a form of activism for Chicago's American Indian community.
The last "Indian War" was fought against Native American children in the dormitories and classrooms of government boarding schools. Only by removing Indian children from their homes for extended periods of time, policymakers reasoned, could white "civilization" take root while childhood memories of "savagism" gradually faded to the point of extinction. In the words of one official: "Kill the Indian and save the man." Education for Extinction offers the first comprehensive account of this dispiriting effort. Much more than a study of federal Indian policy, this book vividly details the day-to-day experiences of Indian youth living in a "total institution" designed to reconstruct them both psychologically and culturally. The assault on identity came in many forms: the shearing off of braids, the assignment of new names, uniformed drill routines, humiliating punishments, relentless attacks on native religious beliefs, patriotic indoctrinations, suppression of tribal languages, Victorian gender rituals, football contests, and industrial training. Especially poignant is Adams's description of the ways in which students resisted or accommodated themselves to forced assimilation. Many converted to varying degrees, but others plotted escapes, committed arson, and devised ingenious strategies of passive resistance. Adams also argues that many of those who seemingly cooperated with the system were more than passive players in this drama, that the response of accommodation was not synonymous with cultural surrender. This is especially apparent in his analysis of students who returned to the reservation. He reveals the various ways in which graduates struggled to make sense of their lives and selectively drew upon their school experience in negotiating personal and tribal survival in a world increasingly dominated by white men. The discussion comes full circle when Adams reviews the government's gradual retreat from the assimilationist vision. Partly because of persistent student resistance, but also partly because of a complex and sometimes contradictory set of progressive, humanitarian, and racist motivations, policymakers did eventually come to view boarding schools less enthusiastically. Based upon extensive use of government archives, Indian and teacher autobiographies, and school newspapers, Adams's moving account is essential reading for scholars and general readers alike interested in Western history, Native American studies, American race relations, education history, and multiculturalism.
