The Intersection of Karuk Storytelling and Education

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And Strong Arm yields, yes, yes! It must be right. Now golden sunbeams pierce the gloom, A way appears in light; A radiance steals into my heart. Clearing the darkness from my sight; I only turn me back to say, Farewell, O night! (Adams 240-243) Separate schools for Indians had never been a long-term goal: they were meant to assimilate Indian children into mainstream American life, whereupon they could be integrated into the public school system. (319) This process began slowly and early, in 1890, and by 1920 the number of Indian children in public schools was higher than that in Indian schools. This was coupled by a move towards a pluralistic mindset with the Indian New Deal in the 1930s. Shoshone teacher Essie Horne, employed by the Indian Service, enthused, “Those days were so exciting! Finally, we no longer had to hide the fact that we were incorporating our cultural values into the curriculum and student life.” (Cahill 2011, 257) But while this was a step in a healthier direction for Indian students, the dominant narrative continued to white-wash American history, relegating Indians to a place in the past. Tony Platt, in his new book Grave Matters, does a brief survey of popular California history books and finds that they tell the story of Manifest destiny, that “Violence against peaceable Indians was to be deplored – so went the emerging California Story – but as an inferior civilization stuck in the past they were destined to extinction anyway.” (57) This story, and ones like it, continued to be told through the duration of last century, rationalizing the supposed disappearance of Indians, and hence denying living Indians a place in the present. Pluralistic approaches like those advocated by Arnold and Reed or Horne only began to gain traction in the last 50 or so years, a 25
movement that coincided with the revival of traditional forms of education and the stories that go with them. But to understand this, we first have to take a look at some of the white academics who documented Káruk culture in the 20 th century whose work has in no small way helped this revival. 26
Page 1 and 2: Stony Brook University The official
Page 3 and 4: Copyright by Waylon Conrad Lenk 201
Page 5 and 6: Abstract of Thesis The Intersection
Page 7 and 8: Dedication Page This thesis is dedi
Page 9 and 10: List of Figures Fig. 1. The Hover C
Page 11 and 12: making the world a more beautiful p
Page 13 and 14: seven minutes, three-quarters of th
Page 15 and 16: am a Káruk-ára from the villages
Page 17 and 18: The Káruk-aráara have lived on th
Page 19 and 20: Chapter 2: Classic Káruk Education
Page 21 and 22: made at Weɫkwäu at the mouth of t
Page 23 and 24: wealth. A key to understanding indi
Page 25 and 26: activity between menstruating women
Page 27 and 28: structure. As such, it would be cou
Page 29 and 30: 19 th century American theorist Lew
Page 31 and 32: mainstream American life, the feder
Page 33 and 34: Or, more to the point, “I am the
Page 35: pedagogically linked to both Arnold
Page 39 and 40: precursor to his later book with Gi
Page 41 and 42: second books is merely a continuati
Page 43 and 44: Chapter 5: Modern Era Public school
Page 45 and 46: University who hoped to excavate gr
Page 47 and 48: Language Program at Hoopa High Scho
Page 49 and 50: were selected from received oral an
Page 51 and 52: Chapter 6: Conclusion Educational f
Page 53 and 54: Bibliography Adams, David Wallace.
Page 55 and 56: Kroeber, A. L. “Elements of Cultu

The Intersection of Karuk Storytelling and Education

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