ࡱ> lnk **bjbj̵ (Lצצ!+.P P aaauuuu8$\uR--CCCn>n>n>;R=R=R=R=R=R=R8TV=Ran>=n>n>r>=RACC%RRAAAv>T8CaC;RAn>;RAAOOIaQIz?cu?OQhR0RO^WA^W(QAaQn>n>n>P :   Teaching Notes skwadilic, Board Feet, and the Cedar Tree Intended Audience: This teaching case may be useful for undergraduate (Junior or above) and graduate-level students taking classes in anthropology, philosophy, cross-cultural psychology, forestry, environmental science, and Native American Studies. Issues/Topics Case Includes: 1. Learn about the VOM methodology and its strengths and limitations 2. Effect of values and perception on cross-cultural communication 3. Origins, nature and effects of the marginalization of Native American ancestral knowledge Case Objectives: 1. To illustrate different approaches to preserving Native American traditional cultural properties 2. To demonstrate how values and perceptions influence the communication process 3. To challenge the student to think more deeply about the issue beneath the issue of the marginalization of Native American ancestral knowledge Implementation: One approach to implementing this case is to analyze the case through three separate discussion modules: 1) a situational analysis (review of findings for the four VOM situations), 2) discussion of the Value Orientation methodology, and 3) reflections on the worldmaking process, and/or how, and for what reasons, Native American value orientations are misunderstood, misrepresented and/or marginalized as by public land management agencies. Each of these discussion modules should be taken up in succeeding class sessions and employ concurrent small group discussions. Each module would have from 1 hours for an initial discussion. This would be followed by a large-group discussion for l hours to provide an opportunity for an exchange and synthesis of experience and ideas. An alternative teaching approach could do the case in a single 3 hour session by dividing the three main case issues among multiple small groups who report out their conclusions in an all-group discussion. A. Discussion Questions for Objective 1: Illustrate different approaches to preserving Native American traditional cultural properties Situation: Ceremonial Innovation Group Discussion Questions Do the survey results for the tribe for this situation surprise you? Why or why not? How might variations between the two groups in this situation influence communication between them on the evaluation of cultural use sites, areas, and resources? What influence would the DNR orientation in this situation have on their evaluation and management of cultural use sites, areas, and resources? How could this information be used to modify the management procedures and protocols on public forestlands? Situation: Belief in Control Group Discussion Questions Do the results of the survey for the tribe in this situation surprise you? Why or why not? How might these variations between the two groups in this situation influence communication between the DNR and the tribe? What might be some of the reasons for the tribes orientation to control (i.e., Subject To Nature) in relation to large-scale forces of nature? Situation: Care of Fields Group Discussion Questions Do the results of the survey for the tribe in this situation surprise you? Why or why not? What might be the reason or reasons for the DNRs perception of the tribe in this situation? How might these perceptions influence communication between the DNR and the tribe? Situation: Choice of a Delegate Group Discussion Questions Do the results for the tribe in this situation surprise you? Why or why not? How might intergroup perceptions in this situation influence communication between the DNR and the tribe? What might account for the DNRs perception of the tribe in this situation? B. Discussion Questions for Objective 2: Demonstrate how values and perceptions influence the communication process Please review the actual orientations and intergroup perceptions presented below. Based on the intergroup perceptions (i.e., DNR perceptions of tribe, and tribes perception of DNR), what communication barriers would you anticipate when the groups take up the issue of the tribes cultural use of state forestlands? How might this information be used in the design (structure and/or content) of consultation sessions on the issue of managing cultural resources?  DNR ActualPerceived by TribeTribe ActualPerceived by DNRPresent FuturePastPastBeing DoingDoingBeingHarmony With Mastery OverSubject ToHarmony WithCollateral IndividualisticCollateralLineal What are the strengths and weaknesses of forced-choice surveys in a cross-cultural setting (i.e., when the interviewee is asked to choose from among a pre- existing range of possible answers)? Consider the remarks, below, and discuss why these comments by a tribal member might be important for joint decision-making between the tribe and the DNR: We, the people. Isnt that what it says in the Constitution? No person is above the people. Our elders are important to us. We all feel that way. But no person is above the people. Weve always known that. We taught the non-Indians that. There is no person without the people, or above them. Imagine yourself a tribal member in the workshop with DNR personnel. How would you have responded to the following comments of a DNR participant had you been next to speak in the talking circle: You see, there is, in ignorance a fine foundation for certainty, and ignorance is a solid foundation for moral rectitude. Ignorance makes a fine foundation for suspicion. But Ive seen enough in these sessions to recognize your sincerity. I realize you are not coming from a basis of what I had originally perceived as bad faithThose are behind me. The certainty and the moral rectitude are shaken. The suspicion is largely dispelled. And I dont know, in my own mind, where Im headed from here. That leaves me unsettled and uncomfortable. C. Discussion Questions for Objective 3: Challenge the student to think more deeply about the issue beneath the issue of the marginalization of Native American ancestral knowledge Can you provide other (contemporary or historic) examples where Native American ancestral knowledge has been marginalized by legal, political, and/or institutional processes? What are your thoughts about the validity of the assumption that, in relation to Native American beliefs, science (and such related fields as land use planning and natural resource management) is an impartial arbitrator of what is real and true knowledge? Do you believe that Native American ancestral knowledge should be treated on an equal footing (i.e. considered equally real and true legitimate knowledge) with scientific knowledge? Please explain. Suggested Readings Baker, A. R. and Biger. G. (1992). Ideology and landscape in historical perspective. Cambridge: Cambridge University Press. Basso, K. (1996). Wisdom sits in places: Landscape and language among the Western Apache. Albuquerque: University of New Mexico Press. Bird-David, N. Animism revisited: Personhood, environment, and relational epistemology.Current Anthropology Vol. 40 (Feb. 1999). Bourdieu, P. (2004). Science of science and reflexivity. Chicago: University of Chicago Press. Chakrabarty, D. (2000). Provincializing Europe: Postcolonial thought and historical difference. Princeton and Oxford: Princeton University Press. Deloria, Jr., V. (2006). The world we used to live in: Remembering the powers of the Medicine Men. Golden, Colorado: Fulcrum. Fabian, J. (1983). Time and the other: How anthropology makes its object New York: Columbia University Press. Geertz, C.(1973). The interpretation of cultures: Selected essays. New York: Basic Books. Goodman, N. (1978). Ways of worldmaking. Cambridge: Hackett. Jilek, W. (1997). Indian healing: Shamanic ceremonialism in the Pacific Northwest ftoday. Blaine, Washington: Hancock House. Kluckhohn, F. R. and Strodtbeck, F.. (1961). Variations in value orientations. New York: Row, Peterson, and Company. Obeyesekere, G. (1992). The apotheosis of Captain Cook: European mythmaking in the Pacific. Princeton: Princeton University Press. Onat, A., Principle Investigator. (1982). Inventory of Native American religious use, practices, localities and resources: Study area on the Mt. Baker-Snoqualmie National Forest. Washington, DC: United States Department of Agriculture. Page, J. Sacred lands of Indian America. (2001). New York: Harry N. Abrams. Russo, K. (2000). Finding the middle ground: Insights and applications of the value orientations method. Yarmouth: Intercultural Press, Inc.      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