Earth Partnership: Indigenous Arts and Sciences

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Originally appears in the Spring 2019 issue.

THE SPRING WALLEYE HARVEST is the time when the frogs begin to sing, the snow turns to water, and the maple sap is ready to tap. Tribal elders speak of the rich knowledge generations of Indigenous people have acquired by close observation and learning from local plants and animals. Understanding and respectfully acknowledging the interrelationships of phenomena and events in the natural world in a reciprocal and respectful way; honoring those relationships is the basis of traditional ecological knowledge. Contemporary First Nations youths, and all young people, could benefit from understanding the natural world and their relationship with it. A deeply collaborative approach between tribal, university, and K–12 partners has the potential to invigorate Indigenous youths in science endeavors, make STEM more relevant to them (and their peers), as well as foster positive school cultures. This article is a story about Earth Partnership’s Indigenous Arts and Sciences—how it began, how our collaboration works, and what we have learned (and are still learning) along the way.

Western and Traditional overlap
Today, children can identify 1,000 corporate logos, but are unable to name 10 plants where they live. A broad concern affecting all students is a trend toward less time outdoors and less applied fieldwork, contributing to declines in environmental literacy, health, behavior, and STEM achievement (Ernst & Monroe, 2007; Falco, 2004; Taylor and Kuo, 2009). Without real-life experiences in nature, how can youths develop a heartfelt connection, gain ecological knowledge, and master STEM (Science, Technology, Engineering, and Math) literacy to address serious environmental issues such as climate change and loss of biological diversity? First Nations monitor and protect their natural resources, underscoring the need for Indigenous scientists, yet First Nations are the most underrepresented group in STEM fields (Demmert & Towner, 2003; Snively & Corsiglia, 2001). Dr. Holly YoungBear Tibbetts, late advisor for Indigenous Arts and Sciences, notes, “The real paradox of low levels of STEM engagement by Native students is that their cultures have both historically, as well as in everyday practice, relied on the same empirical methods conventionally employed in Western science.”

Because of this paradox and a deep concern for strengthening relationships between humans and non-humans through land stewardship, Earth Partnership at the University of Wisconsin-Madison partnered with Native Nations to develop a culturally relevant environmental education program to improve experiences in science learning. YoungBear-Tibbitts lends supports in stating that “projects such as this one could revitalize Native intellectual traditions. This could go a long way in overcoming the stigma that ‘science isn’t cool,’ held by too many youth, Native and non-Native.”
Earth Partnership’s Indigenous Arts and Sciences (IAS) is an approach to environmental science education that engages Indigenous wisdom and scientific processes rooted in respect and reciprocity. While these are distinct from the more linear and chronological traditions of Western science, there are intersections at which Western sciences and Traditional ecological knowledge can meet and interact with one another to their mutual benefit. According to YoungBear-Tibbitts, “Nowhere is this more evident than in the realm of place-based teaching and learning, for it is in our joint tenancy of this Great Turtle Island (North America) that we can and must find both literal and figurative common ground.”

Inside IAS
Earth Partnership offers a university program in which teachers and youths of all cultural backgrounds can experience nature-based learning and restoration of native ecosystems. First Nations have been instrumental in developing insights and skills to form partnerships rooted in mutual respect. Historically, university outreach to and research in Indigenous communities have been problematic, involving hierarchical imposition of methods or exploitation of extracted knowledge. In an effort to reimagine a tribal-university partnership based on mutual respect and shared interests, IAS’s initiative began is 2011 in response to community identified interests and needs.

Information gathered through a series of listening sessions and community dialogues in two tribal communities included water stewardship, protection of the subsistence harvest, resilience in the face of climate change’s impact on cultural practices, and First Nations youth access to higher education and natural resource careers. A collaborative approach was developed based on Traditional knowledge as well as contemporary research and protocols of First Nations.
An elder participating in the dialogues affirmed relationship building had occurred: “For the first time in my life, I think the university has heard me.”

This led to teacher professional development institutes, youth workshops, and community events based on culturally-based, seasonal approaches to environmental science and stewardship. A partnering elder shared, “This program shows that it is possible to integrate our Native perspectives with Western science learning.”

Dr. Robin Wall Kimmerer, Citizen Potawatomi member—botanist, renowned author of Braiding Sweetgrass, and IAS advisor—refers to this process as “indigenizing science learning.”
IAS has grown to include six tribal communities as we have jointly co-developed a three-pronged approach that offers 1) a year-long series of youth programming, exploring traditional cultural practices with elders and applying natural resource methods with tribal scientists and mentors; 2) community engagement linking traditional cultural practices (e.g., wild rice harvest and maple sugaring) to scientific processes of data collection and analysis; 3) professional development for educators that emphasizes place- and inquiry-based learning in a cultural context (e.g., tribal sovereignty, treaty rights, family and kinship systems, language, historical trauma, and resiliency).
Educational experiences of these three audiences are complimentary and provide a framework for approaches to “indigenized” science education that honor cultural wisdom, cosmologies, and lifeways. We believe this approach leads to better science learning and education, thus providing authentic, responsive teaching and sustaining/revitalizing pedagogy that honors historical and contemporary contexts for Indigenous learners. For non-Indigenous learners, science learning is broadened to include a respectful and holistic view of the world as well as appreciation and empathy for diverse experiences and perspectives. The following sections explain the essence of the three components of IAS:

1. Youths
Youths participating in Learning from the Land in Ojibwe communities or Goja Howaite Hi (meaning Going on Continuously) in the Ho-Chunk communities are typically entering ninth and tenth grades. To foster leadership, students are encouraged to return the following years to mentor their younger peers. Students who have entered college have returned to help teach lessons, too. The days are structured to give youths multiple opportunities to explore their reservations and lands so as to build relationships with the local plants, animals, and ecosystems. Youths experience the unique qualities of their respective places, whether it be a bog, wild rice slough, spring-fed creek, rocky hilltop, or traditional garden. Despite geographic and cultural distinctions, all youths learn by listening to elders, observing, hands-on doing, practicing their Indigenous language, and learning as a process, not just for the sake of absorbing content. Western science is infused into culture and teaching to create links and self-confidence for school-based learning.

A cohort of students participates for one year during which time they can complete a service learning project and receive school credit from collaborating high school science teachers. The following examples of student projects and stewardship activities have been models for integration of Indigenous knowledge and Western STEM practices:

Wetland restoration
Youth worked with natural resource staff on the Bad River Reservation to remove invasive cattails in Manomin (Wild Rice) sloughs on Lake Superior, reseed wild rice, and conduct GPS mapping of the sites to monitor reestablishment of rice in place of the cattails. A Sioux Chef prepared a colorful and delicious meal with the youths, incorporating cattails and other wild foods.

Traditional harvest as stewardship
Youth located and collected data on 22 populations of wild foods using Digital Observation Tools (DOTS) kits and harvested the edible plants. Doing so helps to maintain the health of the plants’ populations. Youths continue to monitor these sites to measure changes in population density.

Predator monitoring
Trail cameras were installed on tribal and community land to monitor the variety and abundance of predators. This project started several years ago in partnership with the Red Cliff Treaty Natural Resources Division and the Apostle Islands National Lakeshore.

Use of chaga tea
By studying the sustainable use of chaga tea, youths identified how the concentration of chaga tea changes with each subsequent use of a single piece of the fungus. They also wrote informational brochures encouraging conservation in the community
As a result of participation, youths said their curiosity and interest in learning about science and the environment as well as their skills in ecological stewardship, communication, and science inquiry increased. One youth participant described this kind of teaching and learning approach as “melodic,” offering meaningful insight into the impact of IAS’s approach and why it seems to be working.

2. Teacher professional development
Through a team-teaching approach, K–12 educators learn from tribal educators and natural resource staff, elders, environmental educators, and parents. Restoration education is integrated with Indigenous knowledge, tribal history, culture, sovereignty, and sense of place. Teachers practice Indigenous languages and visit tribal lands. The bulk of the professional development is on tribal lands with the goal being to remove stigmas and misunderstandings for visiting a reservation and to teach tribal expertise and leadership for protecting water, managing fisheries and wildlife, and for addressing climate change impacts. An added benefit is the myriad of positive spontaneous interactions. For instance, a music teacher was participating in a workshop when one of her students recognized her; they greeted each other with a hug and with mutual joy. Later, the teacher broke into tears and shared how meaningful this encounter had been to her. There are multiple opportunities to interact with elders and community members, which results in invitations to classrooms during the school year.

An educator commented, “The most important part for me was seeing the support from tribal members who were open, welcoming, sharing, and kind. They made me feel like they were trusting me to carry their stories on my path.”

Another educator stated, “The most meaningful thing I learned was that relationship is the most important tool, regardless of the subject at hand.”

Another commented, “The opportunity for community collaborations has been very valuable and mutually rewarding.”

These experiences are building bridges for a collaborative effort to integrate Indigenous knowledge into schools for a more relevant and equitable education that honors youths and their cultures.

3. Community Engagement
Community engagement brings families, parents, and teachers together to further support student learning and experiences. Seasonally-based events may include the science, art and practice of sugar bush, moccasin making, wild ricing, winter storytelling with elders, and snowshoeing along with wolf monitoring, water testing and stewardship projects. For the wolf (Ma’ iinan) activities, for example, students learned how to monitor and track wolf activity in the field. At the community event, families learned about local wolf packs and their movement across the land with a wildlife biologist together. Then elders shared traditional stories and teachings rooted in hundreds of years of observation. The event culminated with families practicing how to howl and actually hearing wolf replies!

Final thoughts
Changing the dynamics in tribal-university-school relationships takes time, humility, reflection, and honest communication. IAS continues to evolve and grow, and we are always learning. While acknowledging that each partner brings unique histories, languages, and assets specific to community and place, there are common themes, especially a pattern of core values that include relationships, reciprocity, respect, and responsibility. With a commitment to these values, collaborations can mutually benefit our youths and the environment. A combination of place-based Indigenous scientific knowledge and Western STEM practices can serve as a foundation for sustainable, resilient communities. Together, Indigenous and non-Indigenous people have the potential to care for the earth and each other for generations to come.

References:
Demmert, W., & Towner, J. (2003). A review of the research literature on the influences of culturally based education on the academic performance of

Native American students. Portland, OR: Northwest Regional Educational Laboratory.

Ernst, J. A. and Monroe, M. (2004) The effect of environment-based education on students’ critical thinking skills. Environmental Education Research, 10(4): 5-7-522.

Falco, E. H. (2004). Environment-based education: Improving attitudes and academics for adolescents. (Evaluation report for South Carolina Department of Education).

Snively, G. & Corsiglia, J. (2001). Discovering Indigenous science: Implications for science education. Science Education, 84: 6-34.

Taylor A.F., Kuo F.E. (2009). Children with attention deficits concentrate better after walk in the park. J. Atten. Disord. 12:402–9.

YoungBear-Tibbetts, H. (2013). Indigenous arts and sciences initiative: Summative evaluation. Phoenix: AZ. Tangram Consulting Services.

First Nations partners
Miigwech Wa’įnįįgįnapšąną and thank you to educators, elders, scientists, and families from Bad River, Red Cliff, Lac du Flambeau, Lac Courte Oreilles, and Ho-Chunk Nations for sharing knowledge, teachings, and expertise in developing and implementing IAS. Sincere thanks and gratitude go to IAS advisors Dr. Megan Bang, Aaron Bird Bear, Reggie Cadotte, Dr. Robin Wall Kimmerer, Runninghorse Livingston, Dr. Patty Loew, David O’Connor, and Woody White. Funding was provided by the National Science Foundation, U.S. Environmental Protection Agency, Wisconsin Sea Grant, National Oceanic and Atmospheric Administration, and Baldwin Endowment.

Cheryl Bauer-Armstrong’s journey involving schools and communities in restoration education began at the UW-Madison Arboretum in 1994. Before joining the Earth Partnership team at the Arboretum, she designed native plantings and restorations in schoolyards, parklands, neighborhoods, and home landscapes. Since becoming director of Earth Partnership in 2006, she has led the effort in initiatives to address environmental justice, water stewardship, nature connectedness, equitable education, culturally-relevant pedagogy, and community-based conservation in 22 states and in Puerto Rico. Cheryl has an MS in Landscape Planning and Ecology from Harvard University and a BS focused on ecological restoration from UW-Madison. Michelle Cloud is an enrolled member of the Ho-Chunk Nation and is Division Manager for Ho-Chunk Culture & Community Education, managing the Nation’s Indigenous Arts & Sciences initiative. Michelle has experience working with Indigenous children and families as the former Title VI Parent Advisory Committee chair, Johnson O’Malley chair, and she is a national facilitator for Seeking Educational Equity & Diversity (SEED). She has a BS from Upper Iowa University in Criminal Justice and is currently pursuing an MS from University of Minnesota Duluth in Tribal Administration and Governance.