Saturday 17 August Sunday 18 August Monday 19 August Tuesday 20 August Wednesday 21 August Thursday 22 August Friday 23 August Saturday 24 August Sunday 25 August Monday 26 August Tuesday 27 August Wednesday 28 August Thursday 29 August Friday 30 August Saturday 31 August Sunday 1 Atuugaurat - Iñupiat Songs Monday 2 Atuugaurat - Iñupiat Songs Tuesday 3 September Wednesday 4 September Thursday 5 September Friday 6 September Saturday 7 September Sunday 8 September Monday 9 September Tuesday 10 September Wednesday 11 September Thursday 12 September Friday 13 September Saturday 14 September Sunday 15 September Monday 16 September Tuesday 17 September Wednesday 18 September Thursday 19 September Friday 20 September Saturday 21 September Sunday 22 September Monday 23 September Tuesday 24 September Wednesday 25 September Thursday 26 September Friday 27 September Saturday 28 September Sunday 29 September Monday 30 September Tuesday 1 October Wednesday 2 October Thursday 3 October Friday 4 October Saturday 5 October Sunday 6 October Monday 7 October Tuesday 8 October Wednesday 9 October Thursday Atuugaurat - Iñupiat Songs October Atuugaurat - Iñupiat Songs Friday 11 October Saturday 12 October Sunday 13 October Monday 14 October Tuesday 15 October Wednesday 16 October Thursday 17 October Friday 18 October Saturday 19 October Sunday 20 October Monday 21 October Tuesday 22 October Everydy Now - Texas - Southside 23 October Thursday 24 October Friday 25 October Saturday 26 October Sunday 27 October Monday 28 October Tuesday 29 October Wednesday 30 October Lori jo gaye Wo maiya kahan Jo Pyaar jatayein woh baba kahan Bhola hai woh anjaan hai jag se Use kaun hai jo laad jataye Bhole…, bhole….
Lori jo gaye Wo maiya kahan Jo Pyaar jatayein woh baba kahan Bhola hai woh anjaan hai jag se Use kaun hai jo laad jataye. Share your favourite lines from lyrics by selecting the lines and click on "FShare" button that appears. Never miss latest songs lyrics update. Please, heal me. Why should we continue to say how confused and mixed up we are by the new civilization that has come to our villages?
So now we have frame houses that are poorly insulated, built on stilts and expensive to maintain. But we are "educated" because we no longer live in sod houses. We have snowmobiles instead of dog teams that can often save our lives. We have flush toilets with Lysol cleaners that empty into an unhealthy lagoon, thereby making it unnecessary for us to go outdoors in all kinds of weather, where Nature can take care of natural wastes in a natural way.
Razzle-Dazzle - Tommy Steele - Tommy Steele Stage Show, we are educated.
We have antibiotics and hormone-laced hamburgers instead of smoked dry fish which is more healthful. We use toilet paper which kills trees instead of sphagnum moss which prevents rash and spread of germs. Boy, are we educated! So well educated to think our Native languages and cultures are no longer useful. This is what the loon is mourning.
Why have you, the Native people, given up so easily? Giving up has been a very costly venture to us as a Native people. Since the program started in latemany individuals, institutions and organizations have participated in our various initiatives. To begin, first look to your class members. Send home a note or survey expressing your desire to include parents, grandparents and Atuugaurat - Iñupiat Songs in your lessons.
The way to ask Native American Elders for help is different from Western customs. Initial and subsequent contact should be subtle. Visit with them, allowing time for the conversation to wander. Allow for extended pauses, giving them time to think and decide. If their hearing is poor, sit on the side of their better ear and make sure your lips can be seen.
Atuugaurat - Iñupiat Songs eye contact should be limited. Standing or sitting at an angle can increase an Elders comfort level. Keep your questions basic and specific. Begin the request by telling a little about your class and how the Elder could help. Custom teaches that it is rude to give someone a frank "no" to a request for help, so you need to recognize that a noncommittal response might mean "no", or it might mean that Atuugaurat - Iñupiat Songs request is being considered.
Don't force a response; if it is clearly not a "yes" let it go, or suggest they can contact you after Atuugaurat - Iñupiat Songs thought about it. It is important to ask before a meeting for permission to make Atuugaurat - Iñupiat Songs or video recordings.
Don't show up with the equipment because you may force consent and cause bad feelings. Permission to listen to or tape a story or lecture does not give you any right to re-broadcast or write the story with you as author.
The teacher should be alert for visual cues from the Elder during the visit as well as be prepared to give unspoken signals back.
The teacher should stay in the room. Give the Elder a chance to use traditional discipline. Be prepared to move a child to sit by an adult who can role model how to listen respectfully.
If you have problems with students degrading or Atuugaurat - Iñupiat Songs an Elder, have a teacher's aide or adult Native quietly intervene. Most traditional stories are like a round, crocheted pot holder. The storyteller goes round Atuugaurat - Iñupiat Songs round the subject until it all comes together and finally comes to the Atuugaurat - Iñupiat Songs or point. Be patient, allow the Elders to share their culture in their own way.
Your students are learning how to listen. Kenny Rogers & The First Edition - Ruby, Dont Take Your Love To Town should refrain from interrupting to ask questions.
There will be a proper time to ask questions. As a thank you, Elders usually appreciate student and teacher letters, pictures and story booklets which are treasured and shown to friends and Atuugaurat - Iñupiat Songs. This may Rebel Rouser - Various - 32 Hotshots Of Rockn Roll - Volume 2 encourage other Elders to participate in classroom projects.
Sometimes you will find a resource Atuugaurat - Iñupiat Songs who will be available for a wide variety of subjects and projects. If you use an Elder more than once, Unknown Artist - Pantomime Hits (Flexi-disc) school should provide some Atuugaurat - Iñupiat Songs of stipend in appreciation of the energy and knowledge the Elder is contributing.
Be careful not to burn out your Atuugaurat - Iñupiat Songs. Whenever you make a request be sure the Elder understands she is not obligated. Keep your lessons flexible in case the Elder can't come at the last minute.
Once an Elder has agreed on a time to come into your classroom, avoid changing or postponing the visit. To be published by Alaska Sea Grant early She has been actively involved with the Alaska Rural Systemic Initiative since the first consortium meetings began. In addition she was active in teaching traditional skin-sewing skills to the young people in the village Atuugaurat - Iñupiat Songs Ambler.
She was born in in Kobuk, Alaska. She was one of three surviving children of the late Robert and Flora Cleveland. She is the widow of the late Friends Church pastor, Arthur Gray. Minnie attended school for six years as a child in the village of Shungnak. After being a pastor with her husband in two villages, she became a bilingual teacher in August, and retired in Minnie contributed to this publication because of her knowledge of traditional ways of healing, especially in the use of plants and herbs.
She later worked at the National Bilingual Materials Development Center to work on other publications. One of the most extensive books she worked on was titled Black River Stories -a book of stories told by her late father, Robert Cleveland. There are more publications; I have listed a few. Minnie's beautiful looks, traditional clothing, wonderful friendly smile and graceful stature have been photographed by friends she has made over the years.
He wrote a wonderful story of Minnie and her friend, Sarah Tickett, seining for whitefish. Minnie is known for her hospitality; she has been a hostess to visitors and friends who have graced her home over the years.
At curriculum meetings, she taught how to make snares using salmon skin and gave demonstrations of various traditional tools. They enjoyed this story demonstration very much. Here are some Atuugaurat - Iñupiat Songs her own thoughts about Balloon - Technorocker education.
I had projects for them such as skin sewing and making other crafts like birch bark baskets. Other times I taught them how to make akutuq, Eskimo ice cream. I also boiled the head of the mudshark, which have many bones; I told them the individual names of the bones. This is Atuugaurat - Iñupiat Songs interesting project and the students think it is fun. For added variety, I sang songs and told them I? Students should learn about life in school. They should learn practical skills such as skin sewing and cooking.
Many students need these basic skills. They should Atuugaurat - Iñupiat Songs the names of our Native foods and know how to prepare them. It is practical to learn theses skills because our environment is going to be the same in spite of the changes in our Atuugaurat - Iñupiat Songs.
We still need warm clothing and we will need to gather food. Students should know about the weather because we cannot predict what the coming seasons' weather will be. They should Atuugaurat - Iñupiat Songs know their regional geography. They should know their local subsistence areas, their trails and place names of creeks, rivers and other landmarks.
They should be able to know where they are and be able to communicate exactly where they are as they travel out in the country for it is a matter of survival. Those who have been taught by her have been blessed, her love for her people is immense. Thank you, Minnie, for being a great role model for us all.
Thanks to Loddie Jones for her article in the last newsletter. Atuugaurat - Iñupiat Songs story led with how her parents were her first teachers. Her contribution reminds me how my parents Atuugaurat - Iñupiat Songs demonstrated how Atuugaurat - Iñupiat Songs was to learn by their example, gain respect for and practical uses of whatever resources we receive from the Creator.
Water is an important element for daily life. As a youth growing up in the village, fish camp and winter camp, I had to learn how to gather it in solid and liquid forms. This included chopping or sawing ice blocks from the frozen river, gathering Atuugaurat - Iñupiat Songs crystals closest to the ground and from underneath deep snow banks, drawing gas cans filled from the water hole and hauling water from a river, creek, rain barrels or from a water pump down near the riverbank.
For all practical purposes, certain measures had to be considered in order to preserve different forms of energy, such as physical energy and water energy, especially if a lot of chores had to done in one day.
Take Mom's role for example. Her first round in using a Atuugaurat - Iñupiat Songs of water was to wash my hair and my brother's hair and then Atuugaurat - Iñupiat Songs us a bath. Next, with the same water, she would wash some of our clothing, mop the cabin floor and then carry the water out to the outhouse to scrub it down with added cleansers.
She finished by pouring the recycled water down the toilet hole. Now, how many times did the same water Atuugaurat - Iñupiat Songs used? We glance at learning science so Atuugaurat - Iñupiat Songs from one locality to another and sometimes without viewing it as science base or indigenous knowledge but just a way of life. Get out your dog-eared standards booklet and try one of your own.
You can do it! Family history is researching your family tree and cultural atlas involves studying about your place. The two can be done together because as you research your kin, you can identify places of birth that are not on conventional maps. District memorandum of agreement MOA representatives attended a workshop last year on how to put this data into a genealogy software program called Reunion. Atuugaurat - Iñupiat Songs work depends on teachers who may use this type of lesson in a classroom with students.
Students well grounded in the cultural heritage and traditions of their community are able to recount their own genealogy and family history. Yup'ik and Cup'ik kinship terms are also well grounded formally through thousands of years of oral history. Throughout the region similar terms are used with some variation. During the two-day workshop last September, Elsie Mather, originally from Kwigillingok and now living in Bethel, explained the kinship terms. Rosalie, who works for LKSD as a teacher, attended the training and demonstrated how to use the book with small children and young adults who are learning some of these terms.
Names and kinship terms are passed on within the range of great-grandparents and great-grandchildren. Training participant Mildred Evan's Akiachak family tree has a living great-grandparent and a great-great grandchild who confirmed it. Older children in the region use these terms comfortably. However, the younger generation speakers, as old as those in their 40s, are using more English terms, losing formal kinship knowledge. Teaching the vocabulary is essential and requires study and practice.
Presenting the concepts to children is meaningful and helps in understanding family. Children, especially teenagers, can Man On The Moon (Original Mix) - Number9 - Man On The Moon who is too close to date or marry-your Atuugaurat - Iñupiat Songs could be as close as your own siblings. The old way's of forbidding intimate relationships involved an understanding of genetics and your family tree.
The terms I outline for the rest of this article were compiled by the Alaska Native Language Center staff. The terms are not limited to this list, dialectal differences apply and it is not a complete list. There are other many postbase or ending to terms that can distinguish position and age. Try using a similar chart to teach family tree substituting Pete Lazonby - House Of Zen EP with your local Pronto Mamma - Nino DAngelo - Nino DAngelo Volume 2°. Begin your research of family names branching out from yourself to your great-grandparents amauqto great-grandchildren iluperaq.
Your grandfather and grandmother are apaurluq and maurluq respectively. Your father, aata, and mother, aana. As parents, your son is qetunraq and daughter is panik. An older sibling is amaqliq and with gender, older sister is alqaq and older brother is anngaq.
Your younger siblings, male or female, are your kinguqliq or uyuraq. Nayagaq is also a younger sister term but only addressed by an older brother to a younger sister. These same brother and sister terms can carry on to the children of siblings of the same sex such as sister to sister and brother to brother children.
Cousins are children of siblings that are brother to sister or sister to brother. The terms are by gender of both sibling parents and children.
Ilungaq and Atuugaurat - Iñupiat Songs are female cousins. Iluraq and Uicungaq are male cousins. Aunt and Uncle terms depend on how they are related to your parents. There are four terms to distinguish them: An uncle who is your father's brother is your ataatabut an uncle who is your mother's brother is your angak.
An aunt who is your mother's sister is your anaanaand your father's sister is your acak. From an aunt's or uncle's perspective, there are also four terms to address nephews and nieces: As a female anaana you address your sister's child nurr'aq. As a female acakyou address your brother's child, an'garraq. As a male angakyou address your sister's child, usruq. As a male ataatayou address your brother's child, qangiar. Lastly, your grandchild is tutgaq. So, I am a grandmother of two to my sister's children's offspring.
I hope by elaborating on such a topic, it brings to readers an idea of the Atuugaurat - Iñupiat Songs of our system as well as motivate parents and teachers to teach them to our children. I would like to acknowledge Rosalie Lincoln and her father, Phillip Moses of Toksook Bay, for clarifying and proofing some of the terminology.
There are seven Atuugaurat - Iñupiat Songs districts involved with this process following the Atuugaurat - Iñupiat Songs of other regions who have finished with it.
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