GES160 - Freshman Inquiry

Exploring Native American Cultures

Required Text:

APA (p. 181-182):

Bullock, R., Brody, M., & Weinberg, F. (2017). The little seagull handbook. New York, NY: W. W. Norton.

MLA (p. 134):

Bullock, Richard, et al. The Little Seagull Handbook. W. W. Norton, 2017.

Chicago (p. 214):

Richard Bullock, Michal Brody, and Francine Weinberg. The Little Seagull Handbook. New York, NY: W. W. Norton, 2017.

Course Description:

While exploring a specific topic of interest, students will develop and understand the meaning and value of a liberal arts education in the Christian tradition. The seminar promotes the establishment of community among students, faculty and varying aspects of student life. The seminar provides students with instruction and practice in writing as well as in preparing and delivering oral presentations. Supplemental assignments and activities outside the traditional classroom are required.

Section Description:

In Revelation 7:9-10 the Bible talks about members of all nations, tribes, peoples and tongues standing before the throne of God presenting an amazing picture of diversity and unity. It would make sense then that as God's creatures we would want to start the process in this life: learning about cultures other than our own. When most people think of Native Americans they think of them mostly in an historical context (and mostly through impressions of Western tribes). Yet, Native cultures are diverse and contemporary. This course will explore the cultures and worldviews of Native Americans and help students understand the significant roles Indians play in contemporary America. In this context, students will learn to appreciate how culture and the Bible connect in new and fascinating ways. For example, Israel and Native cultures both have deep roots in land defining significant aspects of culture.

Course Outcomes: (within the context of the Course Description)

1. Explore a topic using methods and perspectives of the Christian liberal arts.

a. Form a relevant, researchable question

b. Identify resources for locating information relevant to that question

c. Engage knowledge from multiple disciplines

d. Explore how a person may think or act from biblical perspectives related to the target topic

2. Listen and communicate with clarity

a. Engage texts (visual, written, verbal and/or quantitative) to achieve understanding

b. Craft a written text with a single focus and identifiable purpose that integrates scholarly sources and responds to a particular audience

c. Create and deliver oral presentations with clarity and effectiveness

3. Practice personal agency in the learning process

a. Identify a strategy relevant to their personal learning process and creating a strategy which engages at least one resource to develop that strength

b. Identify at least one personal challenge relevant to the learning process, and engaging at least one resource for addressing that challenge

c. Identify how an individual's culture affects his or her engagement with a topic

d. Connect learning to community

4. Identify how an individual's background affects his or her engagement (listening and response) with community

a. Work cooperatively and effectively with others

b. Practice irenic attitudes and responses to difference

c. Commitment to practice and promotion of personal integrity with respect to academic and community life

COVID Notes:

Students must wear masks entering or leaving the room and at all times in the room.

Students must sit in the same seat throughout the semester.

Classroom furniture must not be moved, though students may turn and face each other when given permission to do so by the professor.

Students are responsible for using the provided materials to wipe down their equipment and work area before using them.

Grading and Expectations:

Participation is important and is part of your grade. Students are expected to have done any required reading/homework for each class session and be prepared to discuss its contents. A lack of preparation not only hurts your grade it also takes away from the quality of the in-class discussion and makes the learning experience less enjoyable for your classmates. Attendance is also a part of your participation grade. Excessive absences and/or tardiness will be reflected in that generally, three or more unexcused absences will result in a minimum one grade lower participation grade. The University policy on attendance can be found in the Bethel catalog.

Projects are due at the beginning of the class period noted in the course outline. Late projects or missed exams will not be accepted without a legitimate excuse such as medical illness or emergency. If you have a situation that may present difficulties in turning in a project on time or making an exam date the proper procedure is to discuss this with me before the due date. I'm flexible and understanding when students talk with me before an assignment or exam is due. I'm much less flexible if a student tries to explain their situation after the due date has passed. In short, if you think you're going to have a problem turning in an assignment on time, talk with me before the due date. The same also applies to attendance. Excused absences are at my discretion. I am far more likely to grant them when students let me know ahead of time (when possible) or contact me as soon as possible after the missed class.

Any/all assignments should be submitted in hard copy form. Any exceptions to this will be announced in class

Student work will be evaluated according to the guidelines laid out in the Bethel University catalog. To receive an "A," work should be "exceptional." "B" work is considered "good," and "C" work "satisfactory" and so on. If you have questions about assignments, ask! If there are concerns about grading, talk with me. If needed the Complaint and Appeals Procedure can be found at: http://cas.bethel.edu/academics/catalog

Students seeking accessibility-related accommodations should review policy information at the Bethel Disability Services page. You may email  accessibility-services@bethel.edu for further, detailed information. Accessibility-related accommodations are determined by the Office of Disability Resources and Services (OARS).  Students are responsible to contact the Office of Accessibility Resources and Services.  Once OARS determines that accommodations are to be made, they will notify the student and the instructor via e-mail.  Students choosing to use the accessibility-related accommodations must contact the instructor no later than five business days before accommodations are needed.  The instructor will provide accommodations, but the student is required to initiate the process for the accommodations.

The Bethel policy on academic honesty applies in this course (see Bethel University catalog).

If you want additional help with speaking/writing assignments beyond the class, AESC offers one on one appointments for academic support with written papers or presentations. Please visit the AESC office or call 651-638-6416 to set up an appointment.

Points will be awarded for the course as follows:

Speech 1

For an audience of Bethel students who are not in this class, deliver a recorded 5 minute speech (4 and a half minute minimum) that presents 3 things that they should know about your tribe from a cultural/historical perspective. Visual aids can be used, but, they shouldn't overshadow content. You must use at least three sources (cited). Once you start recording, don't stop (in other words, no editing). Make sure to record yourself from at least the waist up and wear proper attire. You may start over if needed. How you record it and get it to me is up to you. Ask if you have questions. A handout with a basic grading rubric was given out in class. Elements from our in-class discussion will also be considered.

In-class we looked at (in no particular order):

Ethics, knowing your audience, the introduction, body and conclusion, transition and flow, non-verbals - such as posture, hands, eye-contact etc., knowing content, attire, practice, passion, engaging the audience, supporting media/visual aids, consiseness, clarity, voice - including volume, pace, tone etc., confidence, staying on topic, thesis statement, eliminating "um," "like" etc.,

Research Paper

Write a research paper that addresses a contemporary situation that your tribe is facing. You should connect cultural/historical information to the contemporary issue. The audience is Bethel students who aren't taking this class. The paper should be 6 solid pages (cover page, illustrations, bibliography etc. do not count towards the 6 pages). The paper should be double spaced with 1" margins and 12 point font.

The paper will consist of an introduction, body, and conclusion. It should have a clear thesis (persuasive) and proper citation (following the style you chose). It should also be checked for grammar and spelling. I will be looking at the organization of the paper as well as flow and connections. A minimum of six new sources is required (you can add in sources from speech 1 but they don't count towards the six) . More details will follow. A handout with a basic grading rubric was given out in class. Elements from our in-class discussion will also be considered.

Speech 2

Students will deliver a 5 minute in-class persuasive speech (4 and a half minute minimum) that mostly mirrors the content of the research paper. In other words there should be an introduction (with an attention getter and/or an exploration of why the topic is important leading to the thesis statement), a body (with main points and counter-argument/information) and a conclusion (with a summary of the thesis and main arguments). Visual aids can be used, but, they shouldn't overshadow content. You must specifically cite 3 sources within the speech itself (for example, "according to Smith..."). Ask if you have questions. A handout with a basic grading rubric was given out in class. Elements from our in-class discussion will also be considered.

Note: Any assignments that need to be turned in should be emailed to me. The file name should include your first name, your last initial and then the assignment name. For example: ScottSDraft.docx

Assignments should be in .docx form.

Final grades will be based on the cumulative number of points earned on the assignments noted above. Accumulated points will be divided by the total points available (450) to arrive at a percentage for the course. Grades will be assigned based on the following scale:

Tentative Course Outline and Assignments

Tribes: Cherokee, Navajo, Choctaw, Sioux, Ojibwa, Apache, Blackfeet, Iroquois, Pueblo, Creek/Seminole, Hopi, Salish

What makes for a good source?
Credibility – medium
Education/experience/background (credentials)
Timeframe (recency)
Content (authority) – exhaustive, exemplary
Bias (point of view)
Does it check with other sources

Odawa:

In the beginning, there was only darkness.  Kitche Manitou (the Creator) began to fulfill a vision of crimson sunsets and star-laden skies, a vision of various forms of beings living together and sharing the bounty of creation.  Kitche Manitou made rock, water, fire, and wind.  From these four basic elements, the sun, earth, moon and stars were formed.  To complete the vision, Kitche Manitou created the plant beings, and then the animal beings.  The last act of Kitche Manitou’s vision was the creation of man.  And so, the world of the Anishnabeg began.

Home: The northern part of the Lower Peninsula and the lower part of the Upper Peninsula.  Rich in resources.

The Anishnabeg lived in villages that were composed of family groups and extended kin.
Family was associated with clans.
Clans were the “super-families” of the Anishnabeg and were named after animals.
Tradition says that the clans were formed long ago when six beings came out of the great salt sea and entered the homes of the Anishnabeg.  These visitors came in the guise of human beings and talked with the Anishnabeg.  One of these beings gazed upon a villager, killing him with his stare.  The other five demanded that this sixth being return to the sea.  From these five beings came the five clans – great fish, loon, marten, crane and bear.  Personal identity was traced to one of these five clans and created obligations and duties to assist other clan members.  Since then, approximately 20 sub-clans are identifiable.

The clan system brought order to Anishnabeg society.
Membership in a clan was inherited from the father.  All members of a clan, whether they were direct relatives or not were considered brothers and sisters.  No two clan members could marry.  Marriages were arranged.

Over time then, villages became mixtures of clans.  This created links between and within villages.  It also led to a communal style of living where clan members shared resources and village members shared resources.

The Anishnabeg were very religious.  They believed that everything they experienced or interacted with was a part of the Creation.  Everything, plant, animal, object etc. had a spiritual essence.  All things had a relationship with the Creator.  Thus, when an Anishnabeg killed a deer for example, he thanked the deer for giving him his nourishment.

In religious thought, the sun was viewed as father, the earth as mother.  The interaction between the two provided for the needs of the Anishnabeg.  This interaction was seasonal or cyclical.  Thus, the circle was sacred.  The circle represented the relatedness of all things.  Anishnabeg practices such as hunting, fishing, food gathering and planting were done in consideration of the effects these practices would have on the land.  In this sense, all actions were sacred.

There were two main religious events – the Feast of the Dead, at which the resurrection of the departed souls was celebrated.  And, the sweatlodge.  Here Anishnabeg entered a wigwam full of heated stone and steam.  If the Anishnabeg  was ill this was used as part of the healing process.  If healthy, for cleansing and visions.  Anishnabeg also made offerings to lesser spirits.

Anishnabeg hunted a variety of game, fished a variety of fish and planted corn, tobacco, squash, pumpkins among others and harvested wild food such as wild rice, berries, acorns, onions and maple sap.

Health was also seen as part of the circle.  People often became sick because they failed to follow proper conduct in relation to hunting animals and gathering plants.

Anishnabeg used bow and arrow, snares and traps.  Indians also shined deer by using torches to hold a deer’s attention while the bow was readied.  Hunting of deer and moose was often done from canoe.  Log traps were often used to kill bear.  Netting, spearing and hook and line were often used to catch fish.

Anishnabeg were not what we would call farmers.  They were not organized agriculturalists.  Gardening was used as a supplement, not as a primary source of food.

Anishnabeg were migratory.  In the spring they located near rivers to catch spawning fish.  In the summer they located near fields where gardens could be planted and hunting could be done.  In the fall, they moved near the rice beds.  In winter, they moved to the woods to better withstand the cold winters.

Anishnabeg were raised to avoid conflict and criticism.  If a dispute arose, often one party or the other left the village if the dispute was serious.  Thus, Anishnabeg were not good at confrontation.  Elders provided leadership and oversaw civil and political matters.  Decisions were often reached by oratory and persuasion.  This is not surprising given that the Anishnabeg had an oral culture (no written language).

Children were not just part of their parents, the clan system ensured that children were part of a clan and village as well.  This system made it easier for children when parents died.  Children were usually named during their first year by an elder or respected acquaintance.  Names could come from a dream, a deceased clan member, or to provide guidance.  Children had nicknames in addition to their formal names.  The Anishnabeg did not have a system of family names or first and last names.

Tribal history was learned by listening to tribal elders.  These story times were considered sacred and an art form.  They were entertaining and instructional.  Music was also a part.  Flutes, drums and rattles were prevalent.

Gender roles were rigid.  Women made clothes, cooked, gardened etc.  Men hunted and fished.

Animal skins provided warm material for clothing.  Bark and skins were used to make domeshaped wigwams.

The most important development in terms of relations with the Federal government occurred in 1836 with the Treaty at Washington. This treaty ceded over much of what would become Michigan to the federal government. The Odawa, Ojibwa and Potawatomi were involved. The treaty provided for reservation land for each tribe. It also promised resources for education, health, housing and other needs. After the treaty was signed, the Constitution requires the US Senate to ratify the treaty. When the Senate looked at the treaty they took issue with the reservation lands. The Senate unilaterally amended the treaty to say that tribes had to leave within 5 years and the reservation lands would be turned over the the US government. When the tribes protested, there was little they could do. My tribe refused to leave and our tribal reservation area was reduced to next to nothing. Further, the US government refused to recognize my tribe as a sovereign nation. Recognition was not restored until 1994.

Four Sections to an Annotated Bibliography:

1. Citation

2. Description

3. Evaluation

4. Application

Annotated Bibliography example:

1. McClurken, J. M. (1991). Gah-Baeh-Jhagwah-Buk: The way it happened. East Lansing, MI: Michigan State University Museum.

This book seeks to restore to the written record the history of the Odawa people, and in particular of the Little Traverse Bay Band. It was inspired by Andrew Blackbird’s “History of the Ottawa and Chippewa Indians of Michigan,” which was written in 1887 by Blackbird, an Odawa, and was the only contemporary history of the Odawa written by a tribal member. McClurken researches and writes about the history and culture of the Little Traverse Bay Band Odawa.

McClurken is an historian who wrote the book at the invitation of the Board of Directors of the Little Traverse Bay Band. The manuscript was reviewed at all stages, not only for historical accuracy, but also to ensure that its perspective accorded with the view of the tribe.

I can use the chapter “The children were taught,” for one of my three points concerning the tribe’s history/culture.

Help for the middle portion of the Annotated Bibliography (analyzing credibility):

You can look at: the medium itself, credentials - education/experience/background, timeframe (recency), content authority (exhaustive, exemplary), bias (point of view), and, does it check with other sources.

Minimum 6 new sources. Use APA, MLA or Chicago as you indicated.

Exploring the Speech Rubric

Outlines

to organize thoughts

to understand flow

to include everything

to structure your paper

Outlines can be by phrases or by sentences (be consistent!)

How do I develop an outline?

1. Organize materials

note cards or typing source text

2. Arrange materials

3. Let it mellow

4. Create an outline

5. Evaluate the outline

does it make sense?

am I missing anything?

use the rubric!

6. Don't be afraid to re-arrange/modify

A link

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