Courageous Conversations:Tackling the Issue of Inequity for

Alaska Native Students

Terry Cash, Ph.D.Assistant Director

National Dropout Prevention CenterClemson University

The findings and conclusions expressed in this presentation are those of the author and do not necessarily represent those of the National Dropout

Prevention Center

Objective: To engage, sustain, and deepen the conversation about

racial inequity in Alaska public schools I. Framing the issue:

Historical Perspective

II. Findings and Conclusions: Statistical Evidence State-Level Evidence District-Level Evidence School-Level Evidence

III. Strategies for change: What can be done? As a school leader, teacher, staff member As an Alaska Native Jointly

Alaska Native Student Success ProjectJuneau, Ketchikan, Sitka

Alaska Native Student Success Project • Three-year project to develop and implement research-based,

data-informed and evidence-proven strategies that reduce the number of students who drop out of school, focusing on Native student success. 

• This project will answer three questions about our dropout prevention programs:

1. Are we serving students who truly need the services?   2. Are we using dropout prevention strategies that are effective?  3. Are there other factors in our school working to “push out”

students or defeat dropout programs?

• Districts involved: Juneau Borough School district , Ketchikan Gateway Borough School District , Sitka School District

• Project partners: Central Council of Tlingit Haida Indian Tribes of Alaska, National Dropout Prevention Center, Alaska Staff Development Network

“Historical events continue to have a significant impact on the educational

experiences of Native students” -Eric Matthes (2008), Sitka School District

Research shows that cultural discontinuity between the average public school and the Alaska Native

communities it serves is partially to blame for the gap between Alaska Native achievement and white student

achievement (Alliance for Excellent Education, 2008)

Framing the Issue from

A Historical PerspectiveNeglect of Native Education: Organic Act of 1884Great Death & Cultural Genocide: 1900-1930Survivors: 1930-1959Johnson-O’Malley Act: 1934Civil Rights and Anti-Poverty Programs: 1960’s-1970’s

(an anomaly)Alaska Native Claims & Settlement Act: 1971Molly Hootch & Tobeluk v Lind Consent Decree: 1976A Generation Turns On Itself: 1950’s – 1990’sSpiritual Bonding & Family: Hope for the future

Findings and Conclusions

• The Numbers are Shocking:Violent deathsAlcohol related incidents & diseaseDomestic violenceImprisonmentsTeen pregnancyAcademic achievementSchool dropoutsUnemployment

Evidence

• State-level Policy and Practice:Inadequate and inequitable funding (vertical equity: the unequal treatment of unequals)

Assessment is one-dimensionalLack of a fully funded early literacy programPoorly funded (and organized) Career & Technical

Education (CTE) programMandated “seat time” for over-age students and/or

students retainedSanctions for low-performing schools

Equity?

Yup’ik village school playground

Evidence• School District Policy and Practice:

Blame the student/family/culturePrograms that are fee-based or require transportationSports fees/travelAttendance policies & practiceInequity in fundingInequity in servicesLow numbers of Native teachers/administrators (No

identified aggressive Alaska Native recruitment process in place)

Lack of systemic implementation of Alaska Standards for Culturally Responsive Schools

Evidence• School-level Policy and Practice:

Blame the student/family/cultureInequity with regard to “all” cultures that aren’t whiteLow expectationsBelief that the issue is related to poverty and not systemic

cultural inequity and biasFailure to understand that there are differing levels of

Native identity and “place”Overt and subtle racial bias and attitudes (stereotypes)Feeling of not being welcomed at the school (students &

parents)

School-Level Policy and Practice(continued)

Retention of students who do not pass one core course (test-based grade retention and course grading procedures)

Informal practice of “counseling students out” (suggest going for a G.E.D. instead of diploma)

Curriculum irrelevanceA prevailing sense of “helplessness” on the part of school

staff to address the problem of “hopelessness” among Alaska Natives

Strategies for Change: What Can We Do?

• As a school leader, teacher, staff member?Break the silence (but simply talking is not enough)Examine how the entire system/institution increasingly

became an inappropriate and harmful environment for students of color

Develop a systemic framework for equity and anti-racism transformation based on the Alaska Standards for Culturally Responsive Schools, as well as, personal, school-level, and systemic anti-racist/equity leadership

Strategies for Change: What Can We Do?

• As an Alaska Native? Work to ensure all children learn accurate information about historic and

contemporary Alaska Native people. Use Alaska Standards for Culturally Responsive Schools to review school or

district-level goals, policies and practices. Encourage Native parents to become more involved in their child’s education at

home, as well as, have a greater presence and voice at the district and school level.

Seek to have a respected Tribal or Village Elder added as a “de facto” (non voting) member of the local school board.

Encourage teachers to more aggressively invite Elders to their classrooms, not to always talk about history, but “real time” issues facing Alaska Natives.

Move away from “finger pointing” , blaming, and defensive postures, toward a more conciliatory and pro-active approach to resolve issues seemingly antithetical to Alaska Native interests.

Strategies for Change: What Can We Do?

• Jointly? Work together to sponsor a cultural orientation camp and community mentoring

program for new teachers to learn about and adjust to the cultural expectations and practices of the community

Support regular community/school “potluck” dinners to celebrate the work of students and teachers and to promote on-going interaction and communication between teachers and parents

Work together with appropriate school personnel to insure the availability of Elders’ expertise in all aspects of the educational program in the school (with regard to equity)

At the home, community, and school levels, more aggressively bring to light issues of inequity and racial bias at their lowest level, and proactively seek solutions

“At one time, we had an educational system among our people, among all our cultures…we gave that

responsibility to someone else. And it’s a responsibility…..It’s a responsibility that we have to our children. It is our responsibility to teach them.”

Alaska Native Elder, 2005

Alaska Native Student Vitality ReportInstitute for Social and Economic Research

University of Alaska Anchorage, August 2006