by Gaby
The greatest challenge to a broader understanding of Native Americans is the education college students are receiving on the culture, which leads to another key challenge, successfully communicating with Native Americans themselves. Chapter five, In the Trenches of Academia, Mihesuah discovers that students aren’t learning to experience and relate to Native American culture, “I raised the question of how these graduates could call themselves ‘Indian historians’ if they had not worked with specialists in the field of ‘Indian history.’ The answer came in one statement that illustrates the problem of academic elitism: “Unlike professors at other universities, I teach them to be theoretically informed!”…This departmental theorist believes that an understanding of the theories of elite scholars, (many of whom have never met a Native), is adequate for anyone to understand, interpret, and categorize the life experiences and belief systems of people from other cultures.”
So, rather than becoming experts through fieldwork and hands on experience, students are typically learning of a culture through dry lectures and distant observation. This kind of education does not bring understanding or passion to life. So neither the students nor the general public are receiving a proper education on the cultural history or present day struggles and lifestyles of Native Americans. Even Native American students get stuck in the trap of a dry education that does not inspire change or activism. “Away from home and the security of family, young Natives look to their professors for guidance and knowledge. Because most of their professors are non-Natives with little firsthand knowledge of the realities of tribal life, the students have few role models to emulate.” (pg. 33).
Education is not only lacking in the subject of Native American culture, but also in understanding people like Mihesuah and other people claiming to be ‘activists’ and ‘feminists’. Many do not understand their goals and see them as militant and disruptive in a negative way. They are threatened by the change these individuals are attempting to evoke. On another note, as we see in chapter 12, Feminists, Tribalists, or Activists?, many of those advocating for Native Americans do not identify with those titles being used negatively against them. “Not every Native woman has the same ideas about what feminism or activism means. A Hopi student commented…that she does not refer to herself as either a feminist or an activist.” (pg. 160).
Because of this poor training, students and the general public are not learning how to properly communicate, creating a tension between cultures. Historically, our government and society have shown a huge lack of concern over maintaining and respecting tribal culture causing Native Americans to be guarded and on the defense. This can be particularly seen with women, who are no longer “honored like they once were” (pg. 34). Abuse in all aspects is common and targeted toward women in ways that men do not experience. Thankfully this works in a positive way with women getting more involved in their local government and sending their children off to get a proper education.
But in order for things to really change the education system needs to change its approach. Professors should be encouraging students to practice activism, and fieldwork, and to create relationships with individuals, families, and tribes. “Native graduates will return to their tribal communities so they may utilize their education to help their tribes govern themselves without interference from the federal government. When Natives create their own destinies they also create self-esteem, confidence, emotional and financial security, and respect for others. By becoming informed, they also become empowered.” (Pg. 33)
In regards to your argument that the type of education that is being taught on the topic of Natives is one of the keys to hindering our understanding of these women I comepletely agree. History is a topic that can be interpreted and told a million different ways. Professors unfortanatly are using their own interpratations to teach young students. These young students are then assuming these people in charge are correct. However there is only one way to go about teaching and learning the right way. Insteading of taking the word of whatever we hear we must go out into the field and learn from first hand experience. Going along with this I feel your comment about communication between groups lacking is also correct. I believe that due to the complicated manner of Native culture most students and proffessionals let alone the government are not willing to take the time to properly communicate with these people.
I agree with you on this post. Professors should have more hands on experience with the materials that they are lecturing on. One cannot be completely informed on an aspect in history merely from reading books. It is important for these ‘experts’ to have a full understanding of their field of study through artifacts, historical sites, and even people. With expanding technological advancements books just do not cut it as the primary source of viable information.
I agree that education is a major challenge in a number of ways. I’m interested in your focus on college education, since most people in the U.S. don’t end up graduating from college and thus would not benefit directly from improved instruction in Native American history and culture. I suppose there is a trickle-down effect, since college graduates teach K-12 students, but those teachers are often constrained by state social studies standards. How do you propose effecting a broader democratization of Native studies?