「ECOPLUS」カテゴリーアーカイブ

Reply from Alaska

442-lSince there were not enough time for Q&A in the Tokyo seminar, the speakers from Alaska replied to the questions which participatns asked in the questionnaire.

1. How do you reconcile the difference in speed between knowledge transfer by elders and societal changes?

This is a significant problem because the accelerating societal changes brought about by outside influences have disrupted the natural knowledge transfer processes between Elders and the younger generations. This breakdown is compounded by bureaucratic structures that seek short-term solutions to long-term problems that are cross-generational in nature, and thus often exacerbate the problems. Thus much of our effort has been focused on facilitating communication across the generation gap and getting Elders engaged in ways where they can bring their influence to bear on the educational processes in the schools and in the communities. (Ray Barnhardt)

To us it has become imperative that we speed up our efforts due to the negative social changes. (Tacuk)
2. How long does it take to conduct Yaaveskaniryaraq Project?

It usually takes one year, and the students continue their living it themselves. It is a lifelong learning process, though. When students learn, they usually apply it to their everyday living. (Tacuk)
3. Do you record elders� knowledge in a film?

443-lYes, we have recorded elders� knowledge on videotape. Our TV station has about 40 hours of elder recordings on videotape and another 20 hours on audiotape. There is an elder that hosts a radio talk show in the Yup段k language once a week. Teachers have used the recordings and some have been used in the Yaaaveskaniryaraq program. (Mike Martz)

Elder痴 knowledge is being recorded on video in many communities, including getting students in the schools involved in conducting interviews and producing documentaries of traditional knowledge and skills. See the following web sites for examples: http://www.babiche.org/about.html and http://www.ankn.uaf.edu/NPE/oral.html.
(Ray Barnhardt)

4. What are the issues and problems in conducting the Yaaves program?

The travel and weather, elders are dying very fast, students are very busy, we are very busy, funding, and other problems, but even so we do it despite all these. (Tacuk)
5. What are you seeking as an ideal result by what you are doing?

The ideal result of this work will be when Native people are in a position to make all the political and professional decisions that impact their communities and the education of their children. (Ray Barnhardt)
6. Better people, reinstituting our good values (which are sorely needed in today痴 society), overall better living socially. (Tacuk)
7. If there is a goal in 兎ducation�, what is the goal for you?

The over-arching goal of this work is to put control of education back in the hands of the people for whom it is intended � in this case, the Native people whose traditional knowledge systems are still intact and have an adaptive integrity of their own, but have been largely ignored by the schools for the past 100 years. (Ray Barnhardt)

Native education痴 goal is good human beings. (Tacuk)
8. Why do the youth leave villages?

While some youth have left their home communities to pursue education and job opportunities elsewhere, they are increasingly returning to put their knowledge and skills to work in ways that are compatible with village life, including starting cottage industries and taking on jobs such as teaching which have historically been held by outsiders. (Ray Barnhardt)

I think youth leave villages in Alaska for some of the same reasons that youth leave rural areas of Japan: They are looking for more opportunities for employment than can be found in villages where there are virtually no opportunities for full time or even part time employment. They池e also influenced by what they see on television and from their attendance at schools outside their home communities. (Mike Martz)

They think living the American dream of high paying jobs, material goods, good times, are better in cities than villages. Once they get older and wiser, they realize otherwise! (Tacuk)
9. I heard that it is increasingly difficult to protect the nature in Alaska in Bush administration. Does this have any influence in the life of native people?

Large scale industrial development (e.g., mining and oil development) and related climate changes have been a major source of concern for Native people because of its adverse impact on the natural environment on which much of their livelihood depends. There continues to be on-going tension between subsistence, commercial and sport uses of natural resources, with many cultural, political and economic issues at stake. It remains to be seen what impact the recent shift in the U.S. political landscape will have on realigning policy priorities in these areas. (Ray Barnhardt)

The Bush administration has pushed for more development, as has the majority party in the Alaska legislature especially in an attempt to open the coastal plain of the Arctic National Wildlife Refuge and mineral exploration. There has also been a recent scandal involving pipeline corrosion on the oil fields of the North Slope. This all does have an influence on the lives of Native Alaskans as there is more pressure on Native people near potential reserves of coal, gold and other minerals, oil and gas deposits, to allow development on their lands. This results in difficult and often divisive debates in Native communities with some people supporting development because of the job and economic opportunities development will offer while others oppose development because of the potential environmental damage and the loss of their subsistence lifestyle and cultural values that can result from resource development. (Mike Martz)
10. Do you think it is meaningful to learn about other places outside of your own?

It deepens our understanding of our own place by learning about similarities and differences with other places. It also broadens and deepens our understanding of other places by having a deep understanding of our own place. (Ray Barnhardt)

Definitely. It makes you really appreciate who you are because that is where you are the most comfortable. It also makes your knowledge of the world more real and broad. (Tacuk)

It痴 always meaningful to learn about other places outside one痴 own. Our travels in Japan were a wonderful opportunity to see how other people in a different part of the world live. It痴 then possible to compare that new experience with our own lives at home. (Mike Martz)
11. What do you feel lacking in environmental education and place-based education in Japan?

One of the issues that came up several times during our visit is the policy of rotating teachers from school to school, which inhibits the opportunities for acquiring a deep understanding of a particular place and integrating that understanding into the curriculum. The frequent turnover of educational personnel limits the application of place-based education strategies. (Ray Barnhardt)
12. Culture changes. How do you view the culture and what is your approach to teaching it? Do you teach the culture cores which do not change or as way of thinking?

Culture defines a way of life and shapes the identity of a people, and it is learned primarily through direct participation in the living culture. That is why it is so important for Native people to have control over their schools, so they can bring their own cultural perspective into the educational experiences of their children. It is also why place-based education strategies are well suited to inculcating indigenous cultural knowledge into the next generation. (Ray Barnhardt)
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The good things of the culture like the values, dance, songs, beliefs, etc are some of the things that should be taught in a culture class. The most difficult are the abstract concepts. (Tacuk)
13. Japanese school education attempts to raise the students� motivation by competition, which I believe is a mistake. Do you make much of 田ooperation� in Alaska?

Cooperation and sharing are among the most universal of cultural values embraced by Native peoples in Alaska, so we are encouraging schools to minimize competitive strategies and incorporate cooperation and sharing into their teaching practices as much as possible. (Ray Barnhardt)
14. Please give me a hint what we can count on in a place where we lost things which should have been protected.

Indigenous peoples around the world are seeking to recover knowledge, skills, language and traditions that were discontinued or lost under colonial domination. However, such recovery work must be initiated by the people themselves, not by someone external to the society that has been impacted. In this way, many indigenous peoples from the Maori to the Sami are recovering their language and cultural traditions. (Ray Barnhardt)
15. What are the problems that westernized Alaska Natives face?

One of the biggest challenges that Native people face in the exercise of self-determination is finding ways to reconcile traditional cultural practices with the demands of the bureaucratic institutional structures (e.g., schools) that have been put in place in their communities. (Ray Barnhardt)

Alcoholism, drug addiction, family dysfunction and disintegration due to a loss of core traditional values, a loss of 澱elonging�, an uncertainty about their cultural identity. Many do overcome these problems but it takes a long time. It involves a return to their core traditional values. (Mike Martz)
16. How do you define 菟lace� in place-based education?

撤lace� in place-based education is intended to encompass the whole of the physical, cultural and community environment in which people live their lives. Place-based education grounds learning in a deep understanding of the local 菟lace� as a foundation for learning about and engaging with the rest of the world (i.e., think globally, act locally). (Ray Barnhardt)
17. How would you interpret and explain why Japanese and Alaska natives have similar way of thinking and viewing the nature?

The more people depend on maintaining a respectful relationship with the environment to sustain their way of life, the more common their way of thinking about the environment is likely to be. The laws of nature in Japan are the same as those in Alaska. (Ray Barnhardt)
18. I have an impression that Yaaveskaniryaraq takes a method of story telling. Do you do other activities and discussion programs in Yaaves?

Much, much more. We discuss our world views, values, dance/song, seasons, child rearing, science, sociology, math. We cram as much as we can into it with elders taking the lead. (Tacuk)

18. Are there many female elders?

Tacuk is a leading example . . . (Ray Barnhardt)

Most of my ancestors were female elders. (Tacuk)
19. What do you think about the wealth in the western concept?

The western definition of wealth is based on a misplaced emphasis on the accumulation of material goods with a concomitant disregard for cultural and spiritual well-being. As Oscar Kawagley puts it, western society (including schooling) places the emphasis on making a living as opposed to making a life for ones self. (Ray Barnhardt)
20. Has the efforts to keep native痴 culture been done as volunteer bases?

While some limited external resources have been available for cultural revitalization efforts, the most important and successful efforts have been those that originated from the communities themselves and are sustained by volunteer community effort. (Ray Barnhardt)
21. What is an important thing for human beings in life?

To live their precious cultural lives. (Tacuk)
22. How is story telling maintained?

Mostly in Yaaveskaniryaraq and in the schools. It used to be every family would have story times like at bedtimes. Many people don稚 know the stories anymore so they have to be reintroduced. (Tacuk)

Village of terraced rice paddies

Traditional rice harvesting work was done and rice was drying naturally in traditional way. This is set for high scholl students from city but most part of the work was done by local elders.
Traditional rice harvesting work was done and rice was drying naturally in traditional way. This is set for high scholl students from city but most part of the work was done by local elders.

Tochikubo has a beautiful scenery looking down entire Minamiuonuma area over its own terraced rice paddies.

Opposite side of the valley from Shimizu, over 60 families are living in this mountainous village.

At this elementary school, only 10 children are being taught by 7 teachers. This place is also covered by over 4 meter of snow.

Next to the village, there are skying slopes and close to the town, many villagers commute to their work place. Rice paddies are continuously spreading along the slope of the hills and people use snow-free season fully for rice growing.

Rice under \"hasa\" or drying rudder. \'The taste is definitely better than modern machine technique,\' villagers say.
Rice under \”hasa\” or drying rudder. \’The taste is definitely better than modern machine technique,\’ villagers say.

Beech forest are covering the mountains and mountain goats and endangered butterflies are easily observed. Salamanders are found in fresh streams.

Number of children is decreasing and aging of the community is proceeding, so villagers are wondering about the future of their community.

Village of hardness and beauty

In September, fresh green colors are covering mountains and valleys where is covered by snow sometimes more than 4-5 meters in winter.
In September, fresh green colors are covering mountains and valleys where is covered by snow sometimes more than 4-5 meters in winter.

Shimizu is the last village to the mount Makihata which is acclaimed one of the best 100 mountains in Japan.

At shimizu, Less than 20 households are living calmly surrounded by beautiful forest.

There was a pass way connecting Echigo and Kanto area through Shimizu village and this village saw some tycoons and their samurais moving toward Kanto area for their battle.

Shimizu is the one of the place which has the heaviest snow falls in this snowy area. People need to fight with the snow for surviving.
Shimizu is the one of the place which has the heaviest snow falls in this snowy area. People need to fight with the snow for surviving.

Elevation is around 600 meters and in the winter season easily over 4 meter of snow covers the village.

The blanch school had closed 20 years ago and very limited number of children are living here.

Aged 20 families are just staying here. Slopes are steep so that rice paddies are not easy to set.
Lumbering business is dying away pressed by cheap imported materials. Maintenance work for high voltage power lines which had been supporting the village economy is shrinking hard because of advancement of remote monitoring technology. The future of the village is really on the edge.

On the other hand, nature of the mountain is still health. Mountain goats, monkeys and bears are walking around the village. Villagers keep their own way of life collecting mountain vegetables in the spring and variety of mushrooms in the fall.

アラスカの少数民族ユピックの教育者とワークショップを一緒に開きませんか

子どもたちにプログラムを行う招聘者のシシリアさん(右)
子どもたちにプログラムを行う招聘者のシシリアさん(右)

エコプラスは、アラスカの少数民族ユピックの教育者シシリア・マーツさんを迎え、地域に根ざした教育についてのワークショップを、東京以外で共催していただける団体を公募中です。

NPO法人エコプラスは国際交流基金日米センターの助成を受け、「アラスカ先住民族の自然観を通して、地域に根ざした教育を考える日米市民プロジェクト」を実施します。プロジェクトに参画し、地域でワークショップを企画する団体を募集します。

1.事業の目的
日本は急速な近代化の結果、自国に存在する以上の多大なエネルギーを消費することでしか維持できない「発展」を手にし、地球全体の「持続可能性」が議論される今、これからの指針が模索されています。これからの社会を作って行くための教育も、見直しが必要です。

アラスカのユピック民族の伝統太鼓作り
アラスカのユピック民族の伝統太鼓作り

欧米の環境哲学・環境/野外教育の研究者らの間には、先住民族の世界観や自然とのつながりを学ぶことが環境問題の解決に重要な役割を果たすとの認識が広がってきています。一方で、アラスカ先住民族の自然観や文化は、日本の人々が古くから持ち続けてきた価値観と共通する要素が多々あります。
本プロジェクトでは、アラスカ先住民族の自然観や環境と調和した暮らしを維持する知恵などを市民レベルで共有しあうことを出発点に、それぞれの地域が他の地域に環境負荷を押し付けることなく共存していける地域社会づくりを目指した「地域学」とでも呼べる知的交流を目指します。
最終的には、地域の歴史・伝統・特性を知り、地域の持続的存続を構築できる次世代を育む「地域に根ざした教育」のあり方を、日米が協力し合って議論し続けるネットワークづくりへと発展させることを目的としています。

2.事業の概要
主催:特定非営利活動法人ECOPLUS
共催:損保ジャパン環境財団(東京講演会)
助成:独立行政法人国際交流基金日米センター
後援:社団法人日本環境教育フォーラム
社団法人日本キャンプ協会
日本環境教育学会
日本野外教育学会
招聘者:レイ・バーンハート氏(アラスカ大学教授)
※東京、塩沢のみ
シシリア・マーツ氏(ユピック民族教育家)
マイケル・マーツ氏
(ベセル放送局シニアプロデューサー)
招へい期間: 2006年11月23日〜12月5日
11月25〜26日
ワークショップ1:新潟県南魚沼市塩沢地区
11月27日
講演会:東京
11月29〜30日
ワークショップ2:公募により、開催
12月2日〜3日
ワークショップ3:公募により、開催

3.三地域でのワークショップ概要:
◇参加者:各地域で環境教育を行う指導者、関心をもつ住民ら約30人
◇ワークショップの内容:
1日目:先住民と教育についてのレクチャーおよび意見交換
アラスカの専門家より、理論の枠組みの提示と、それに基づく意見交換。
2日目:地域に根ざした教育のプログラム作り、課題の話しあい
全員で、開催地域の文化、伝統、食文化などを体験。その体験を素材として、地域に根ざした教育の具体的なプログラム作りをグループで行う。その可能性と課題を出し合い、対話を重ねる。参加者に応じてそれぞれのアクションプラン、プログラムデザインを実施。全員でシェアリング。意見交換。

4.東京講演会概要:
会場:損保ジャパン会議室(東京・新宿)
開催日:2006年11月27日 18:30-20:30
招へい者が講師となっての講演会。東京の一般市民、関心を持つ指導者らが対象。

5.ワークショップ開催地の公募について
これまで紹介されることが少なかった、アラスカ先住民の教育に対する考え方を知る機会を広く作るため、そして「地域に根差した教育」に関心ある人たちとのネットワークを広げるため、このプロジェクトでは、招聘された人たちを受け入れ、各地域でワークショップを開催する意志のある団体を二つ公募します。

興味のある方はぜひお申し込み、お問い合わせください。

■ゲスト:シシリア・マーツ氏(ユピック民族教育家)
マイケル・マーツ氏(ベセル放送局シニアプロデューサー

ゲストのシシリアさんはユピック民族の著名な「エルダー」です。英語をまったく理解しない4歳の時から、寄宿舎生活で学校に通い、ユピック語を知らないアメリカ人教師たちに「教育」されました。少数民族では初めての頃に教員免許を取り、教壇に立ちましたが、大学で教わった教育手法がユピックの文化や伝統と合わないことを無視できず、独自の教育方法を編み出して行きます。今では、文化やその土地に合った教育の推進者として、世界各地にスピーカーとして呼ばれています。

マイク・マーツさんは、アラスカのベセル放送局でシニアプロデューサーをしています。教師を務めた後、アラスカ先住民族の文化や伝統をとりあげたドキュメンタリー番組を多く手がけてきました。マイクさん自身は、「白人」のアメリカ人ですが、シシリアさんをパートナーとして支えています。
■ 受け入れのための経費
招聘した2名とアテンド1名の交通費や食費などの基本的な経費はプロジェクトでまかない、ワークショップ開催のために必要な費用の一部として5万円を提供します。

■ ワークショップの内容
当団体と相談しながら進めて行っていただければ幸いです。

■受け入れの条件
1)「地域に根ざした教育」に何らかの形で関わっている、取り組んでいること。
2)指定の日程のどちらかでワークショップを開催し、参加者を集めることができること。
3)互いに学びあう趣旨から、アラスカからの講師らにとって参考になるものを提供できること。
4)ワークショップでの成果をその後、活用できること。
5)今後「地域に根ざした教育」に関心を持つグループや個々人のネットワークに参加できること。
6)実施後の簡単な評価レポートや、報告書作成に文書を寄せるなどの協力ができること。

■選考基準
1)過去の実績・具体的な参加者像・ワークショップの広報手段など、確実にワークショップを実施できることを示す何らかの証拠があること。
2)成果が広範囲に影響を与えうる仕組みを有しているか、その可能性を持つ参加者(見込み)層であること。
3)アラスカ招へい者らの参考になり、これからのつながりも期待できるグループであること。
4)アラスカ先住民を筆頭とする講師らから学びたい意欲が十分に伝わること。ならびに相互に学びあい、理解しあう姿勢を持つこと。

■応募の仕方
以下の項目について記入し、メールにて下記までご応募ください。
info@ecoplus.jp

・ 団体情報(団体名、住所、電話、ファックス、メール、代表者名、規模、
過去の活動実績)
・ワークショップ開催を希望する理由
・ ワークショップの企画内容(概要)
・ ワークショップ見込み参加者(どんな人たちが何人くらい)
・ アラスカ先住民を筆頭とする講師らからどんなことを期待しているか

締め切りは7月7日(金)です。結果は7月15日までにご案内いたします。
【お問合せ先】
特定非営利活動法人エコプラス
〒101-0044 東京都千代田区鍛冶町2-5-16 本門ビル4階
TEL: 03-5294-1441 FAX: 03-5294-1442
担当 村橋

ECOPLUS Participation in Global Village of EXPO 2005, Aichi, Japan

A woman from Nagaland, India showing Naga\'s traditional weaving at EXPO 2005.
A woman from Nagaland, India showing Naga\’s traditional weaving at EXPO 2005.

Read ECOPLUS direct interactions with 15,000 visitors and the spotlight attention on the indigenous people from Alaska and India at EXPO 2005.

For 45 days from mid March to end April 2005, ECOPLUS participated in the Global Village of EXPO 2005 held in Aichi, Japan. ECOPLUS participation in the EXPO started at the begining of the exhibition and was a \”top batter\” in one of the five mobile mini-pavilions at the Global Village. The mobile mini-pavilions rotated their positions around the Global Village every month. Units in the village\’s pavilions were co-hosted by NGOs and NPOs from Japan and overseas.

With the help of volunteers primarily from local Aichi Prefecture, ECOPLUS was able to have direct contact with approximately 15,000 people, conversing with them about nature experiences and environmental education activities, as well as recording \”Earth Messages” for the future.

Indigenous people – Yupik from Russian Mission, Alaska and Naga from Nagaland, a mountainous region in Northeast India – joined ECOPLUS\’ pavilion.

The Yupik students and their teacher, Mike Hull, livened up the opening ceremony at the Global Village with their song & dance performances. Accompanied by music from round drums and slow rhythm singing, their dances, which articulate nature and their daily lives became a symbol of the Global Village. It even appeared on national television news. The Yupik students’ photography presentations on Yupik lifestyle and Mike Hull’s talk on education and the environment in Alaska were also greeted with praises from fellow participants in the village.

The group from Nagaland, Northeast India, which joined ECOPLUS in late April included youths from mountain villages situated at 1,500 meters above sea level and Amba Jamir from the Missing Link (an NGO which supports such mountain villagers). Though broadly referred to as Naga, each of these participants belongs to their own tribe, such as Ao. The women exhibited their traditional weaving skills, while the men exhibited crafts made from bamboo along side a showcase on Nagaland mountainous tribes’ farming method. Their traditional method of farming which involves burning and a cyclical slash as the only tool is carried out in accordance to, and in perfect harmony with, nature’s rhythm They use one plot of forest for two years and let it rest for the next 17 years.

Units participated in the Global Village in April were unique in that they were involved in activities during the EXPO’s preview, prior to the opening of the EXPO. However, things did not get off to a smooth start at the beginning. Seasonally, it was still cold enough for snow, the EXPO management was still in a trial and error phrase and the media focused coverage only on main attractions like the robots and mammoth, resulting in few visitors to the Global Village.

The low number of 200 daily visitors at the beginning gradually increased to 500 towards the second half and soon volunteers were getting very busy attending to them. Over 40 ECOPLUS’ volunteers participated and helped out at ECOPLUS’ pavilion with YAMAZAKI Madoka participated for the entire EXPO as a live-in volunteer. Members of Tokai Bank\’s alumni group rotated to fill positions and made use of their communication skills acquired from various experiences. Many young volunteers took their hats off to one another and congratulated themselves for the experiences they have gained from participating in the exhibition.

*Apology
The hard disk of the computer hosting the special EXPO web site set up for ECOPLUS\’ participation in the Global Village of EXPO 2005, Aichi, crashed at the end of April. Incessant attempts to recover the hard disc by specialists in both Japan and USA were, unfortunately, met without any success. Due to serious damages to the surface of the disc, the specialists rendered the hard disk irrecoverable. Though ECOPLUS has replaced broken parts, restored the functions of the site and re-entered data that is replaceable, data from the nearly 300 messages left by visitors at the expo was not able to be recovered. We sincerely apologize for our inability to handling data properly.

雪の中、高野孝子講演会に60人以上が参加

地球儀を使って北極や南極を示しながら話す高野孝子。
地球儀を使って北極や南極を示しながら話す高野孝子。

高野孝子講演会が、2006年1月21日、東京都港区の施設「エコプラザ」で開かれ、これまでのプログラム参加者を含む多くの人と、地球各地のスライドを楽しみました。

高野孝子の講演会が、1月21日、東京都港区の環境教育施設「エコプラザ」で開かれた。エコプラザの活性化のために、17日から28日まで2週間開かれている写真展に合わせて、開催された。

写真展の会場をそのまま会場に使って、講演会が行われた。関東地方には珍しい雪の中、会場は立ち見がでるほどの盛況だった。
写真展の会場をそのまま会場に使って、講演会が行われた。関東地方には珍しい雪の中、会場は立ち見がでるほどの盛況だった。

当日は朝から雪となり、交通機関も混乱する中、会場には60人を超す人々が集まった。これまでのプログラム参加者やボランティアのみなさん、関係団体のスタッフら、エコプラスに関係する30人余の大人と4人の子どもも参加。旧知の顔を見つけてひさしぶりの会話もはずんだ。

講演では、高野が北極や南極、シベリアなどの極地で撮影した映像のほか、ミクロネシアなどでのスライドを上映しながら、美しい太平洋の島にもプラスチックゴミが流れ着き、汚染物質を排出する工場などが一切ない北極圏に、水銀などの有機化合物が降り注いでそこに住む少数民族の体に日本人をはるかに上回る有害物質の蓄積が起きていることなどを紹介。「海と空気で地球はみんなつながっている」と、それぞれの家庭や地域での行いが地球全体に影響を及ぼしていることを説明しました。

最後に、北極横断時に実際に使った寝袋を広げ、子どもたちに実際に中に入ってもらうと、全員が腰を上げて様子をのぞき込むなど、立体感に富んだ講演会となりました。

写真展は、1月28日まで。
会場に必ずスタッフがいるとは限りませんが、来場者ノートを備えておきますので、ご覧の際はぜひご感想をお残しください。
http://www.ecoclub.org/showart.php?lang=ja&genre=2&aid=262