What the Indians ate is the title of an article in the current (June, 2009) issue of Down East magazine. The first page was slipped mysteriously into my mailbox today and, luckily, I had the perseverance to track that gift down. The article is taken from a new book, Notes on a Lost Flute: A Field Guide to the Wabanaki, by Kerry Hardy, which is also being published by Down East Publications. The quality and authority of the article can therefore not be validated by its publication in this journal – this is publicity. But, OK – in these days I respect the steps taken by any organization to keep itself and its workers afloat. The only information I could find out about this author is this speech he made to Maine’s legislature, quoted in a blog by a (possible) native author whom I could also learn no more about. Hardy seems to be a respected authority on water and waterlife preservation issues.
For teacher reasons, I pre-ordered the book from Amazon.com. My reasons relate to the usefulness of this article for “layered” teaching of Wabanaki studies content. In my case, the layering will be onto the language arts, grade 7, class I will teach next year. For the first time in three years, I will be able to use my curriculum to complement the social studies curriculum – I plan to use Micmac and other stories in the fall trimester, along with our reading of folktales and mythology from other times and culture. When the social studies teacher begins his Wabanaki studies unit – which I hope can be also in the fall – I will read this article and do a shortened version of my Native plants curriculum, which is really about Worldview and Land Use.
Why this article? It meets nicely several of the Maine standards for informational text, making it a great teaching tool. There are headings and subheadings, illustrations, captions, great transitional language, native terms, and even an interesting chart! The facts in the article seem to me to be accurate, or at least well-aligned to other resources (e.g. Passamaquoddy Kit Lesson 5 and my own Penobscot seasonal migration lesson which is based on a primary source account). And the author does know his fish. Does it get better than that?
Yes. There are flaws in this text, which make using it the Maine classroom problematic. The teacher has got to address these flaws:
- The “Indians” in this case are, of course, the five federally recognized nations know as “The Wabanakis,” plus the many bands and nations that flourished pre-Contact and no longer do. The article’s title would be better as anything but what it is (suggestions?). And while we are at it, did ALL of Maine’s native peoples do ALL of these activities? That is a question the alert teacher should put on the table. Peoples living far inland, away from an “eel run river” might elect to seek a different primary diet.
- Ate is a problem. The use of the past tense inevitably suggests that the population studied is gone – a done deal. That is, course, not the case. I understand why the past was used (this is a historical study of food sources, or part of one), but the allusion to a dead Indian civilization is there – and it has to be clarified for students. Throughout the text the past tense is used: “the Indians started catching eels in September.” Teachers today should make sure that students know that the Penobscot nation has been a key player in movements to protect the migratory eel (and other food fish) populations threatened by river dam turbines.
- “primal” is a word used in the first sentence, again suggesting that the Indians being studied are somehow less than civilized (savage). This is not the author’s intent, but the students will make inferences – and not let go of these unless the teacher points out the word. I suggest reading the first paragraph aloud – as a think-aloud.
- And while you are at it, see if you can’t find what Native language is used in this text – my guess is that skua-higan is Penobscot/Abenaki, because of references made in the blog post to Kerry’s knowledge of Penobscot place names. Students should know that there are other Native languages in Maine, and, if possible, compare words.
- The Wabanaki Food Year is a pretty cool chart – but why is it not based on Native moon calendar? It would have been a no-brainer for the author to use a native calendar to create this piece – his showpiece. A little research would have given him many accurate options.
- “Migratory” is itself a term contested by many of the Passamaquoddy and Penobscot educators. Following food sources is not the same migration. And, in fact, some tribal groups did migrate by moving permanent homesites (not camps) so as not to overchallenge resources.
Actually, I don’t want to go further. Unless you feel comfortable addressing the points made above, please do not use this as a middle school reading text out of it larger context. I am curious to get the larger book, which may address the points made above.
3 responses so far ↓
1
JD Clark
// May 7, 2009 at 2:07 pm
“Ate is a huge problem. The use of the past tense inevitably suggests that the population studied is gone…” It does no such thing. It “inevitably” indicates that this is what Indian population used to eat. To say that “What my parents ate last night” does not “inevitably suggest” that my parents are now gone.
” ‘primal’ [sic] is a word used in the first sentence, again suggesting that the Indians being studied are somehow less than civilized (savage).” Where do you find that inference? The sentence in which it is used says: “The most primal connection between a people and their habitat revolves around food.” The same sentence could be written about teenagers and their relationship to fast food. Use of the word has no bearing on nor is it descriptive of social development of the Native peoples referenced in the article.
Use of a Native calendar: Your own Website says: “Seasonal Migration is a core concept in understanding the Wabanakis.” Those migrations are duly listed at the top of the calendar in the article, with months noted under it for non-Native understanding — months that do not run Jan-Dec but rather March-Feb to better accommodate the Native seasonal rhythms.
Sensitivity to stereotypical and condescending thinking is admirable and powerful. Over-sensitivity damages credibility and effectiveness. Ignoring facts and cherry-picking words to make false arguments destroys credibility and effectiveness.
2
Elizabeth Sky-McIlvain
// May 7, 2009 at 6:41 pm
Actually, when you teach children, you must cherry-pick. Any text that speaks of Native Americans in the past should be questioned. I was perhaps strong in my last sentence – but I have learned in my work with and listening to the Elders and tribal leaders of the Penobscot, Passamaquoddy, Maliseet and Micmac that language is culture – and our language reflects our culture and its bias, as do theirs. The author of this book is clearly credible – and his overall message may be effective (I have ordered but not received the book) – but is not by romanticising the role and life of Maine’s natives that understanding will be gained. Actually, the best part of the article was the brief mention of hardships, trading, and even conflicts.
I am not arguing with the concept of migrations (although since I wrote those lessons I have new understandings), but with the suggestion that in the native calendar, there months. What other understanding would an elementary or middle student – or a Maine teacher just beginning the learning journey – gain from the diagram? As you know, there are no “months” – Joseph Bruchac and many others, such as many native authors of The Wabanakis of Maine & the Maritimes, have made more appropriate calendars available. I do wonder why one of these was not used by Hardy.
And you should know that I have stood somewhat alone in my position that non-Native educators can and should teach to LD291 – but with an awareness of the negative materials always in the front on their minds.
3
Jana Boody
// Jun 3, 2009 at 10:07 am
Betsy, you are most definitely not alone in believing that non-native educators can and should teach Wabanaki Studies (LD291, as you reference this). In fact the entire Maine Legislature and a variety of native organizations (including many tribal leaders!) support Maine educators in their instruction of Wabanaki studies. The 2007 Learning Results: Parameters for Essential Instruction include Wabanaki Studies (Maine Native Studies) with the expectation that teachers deliver explicit instruction in this topic!
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