Zuni Indians and education

Zuni Education

One of the most significant examples of cultural whitewashing is that of the education system for Native American. Native American children, in every state of the United States were to become American citizens through a system of education that isolated them from culture and family and demanded that they learn white ways, including but not limited to language. "Compulsory education was a key element of the government's assimilation policy. 52 "When we speak of the education of the Indians," wrote Commissioner of Indian Affairs Thomas J. Morgan in 1889 "we mean that comprehensive system of training and instruction which will convert them into American citizens."

Roscoe 112) for nearly 100 years such a policy was in place, with regard to Native American education, the schools they attended were devoid of cultural representation, their languages were rarely if ever respected and often outlawed and the education they received, though important taught them how to live in the white world, not how to work and live within the confines of their own culture. In the early 1970s many Indian Nations began to demand cultural representation within the schools they attended, both public and reservation centered. During hearings that demanded the closure of one of the only institutes of higher learning for Indians in the nation, Southwestern Indian Polytechnic Institute in Albuquerque, a prominent Zuni representative Virgil Wyaco had this to say about the fight to save the school, and its importance to the Indian Nation.

I told the committee that it was illegal to close SIPI since it had been opened under the Indian Education Act. I told them we had no objection to the Haskell Institute in principle. It is a very fine school; Haskell graduates have always been proud of having gone there, and many of them have become successful in the white world. but, I said, it wasn't easy for Pueblo Indian students to attend Haskell because our religion demands the participation of pueblo members many times throughout the year. I said that Lawrence, Kansas, where Haskell is located is too far from home for Pueblo young people with religious obligations. I said the Albuquerque Technical Vocational Institute also had good programs, but that they were designed for a walk-in student body. They had no dormitories. Some Indians do go there part-time, holding down regular jobs in town, but they are older, for the most part, than SIPI's students, and selfsufficient financially. I said SIPI is a different kind of school, designed for young, full-time students but with enough flexibility that time could be taken for required home visits without penalty. I read a few lines from some of the letters of endorsement the pueblo governors had given me.

Wyaco 84)

Wyaco's own experience in education, could serve as an introduction to the established importance of institutions, such as the one he was fighting for, and additionally the institutions for primary, intermediate and secondary education for Indians. As a Native American seeking higher education he had to isolate himself, in the white world to achieve it. Once he had done so attempting to return to his Zuni roots, by actually obtaining employment in Zuni was difficult, as much of his cultural identity had been lost as a result of the separation required for education.

I had a lot to learn during my first terms as councilman. The older men taught me my job. There are ways of conducting a meeting as a Zuni that I had to learn. I may have had more formal education than the others, but I knew less about being a Zuni than any of them.

Wyaco 77)

This has been the universal experience for Zuni and other Nation members, as they have had to seek higher education in the white world, at the cost of their own cultural identity, in order to make attempts to return to their nations and make real change possible. The return is often very difficult, as a result of lack of livable employment on reservations and surrounding communities.

Again speaking of the Zuni Nation, the realization of the development of an insular Zuni school system due to the advocacy of individuals in the nation and some outside help finally occurred in the 1980s.

The Zunis now have their own school system, which was created during the 1980s. This public school system attempts to perpetuate a better understanding of the culture...While the Zuni language tends to be the primary language of communication, most Zunis are also fluent in English.

Mitchell, and Salsbury 188-189)

So, for the first time in nearly 100 years the primary culture of the Nation has been redressed as essential to the development of Native American identity, either inside or outside the community.

ZUNIS, classified as a microculture of the Western Pueblo tribes, have approximately 7,000 tribal members. During the 1980s the Zunis created their own tribal school system that incorporated a strong Zuni cultural component into their educational curriculum. Each year in August, the tribe conducts a fair that includes a parade with floats and dancing, along with a rodeo. At every event, Miss Zuni is selected; the winner is not necessarily the most beautiful young woman but the entrant who knows the most about the Zuni culture. Moreover, she must be fluent in the Zuni language. It is believed that, in this manner, the culture can be carried on.

Mitchell, and Salsbury 290)

The foundation of the education system depends on the demand to seek excellence in academics as well as in Zuni culture. Melding the two together is not always easy, especially considering that many incubation schools in the Zuni and other nations lacked available trained personnel of Native American origin to teach and administer within them.

The Zuni language is highly valued in the tribe and is the favored language of communication. However, most Zunis are also fluent in the English language. In the 1930s, Ruth Bunxel published the first Zuni grammar book, along with a number of Zuni texts. Linguistically, the Zuni language is thought to be unique, since it has not been related to any of the other language groups. The word order of the Zuni language is subject-verb-object.

Mitchell, and Salsbury 291)

The Zuni language itself has a structure and function that is difficult to transmit to a second language learner and as language is essential to the transmission of culture, this was one of many seemingly insurmountable obstacles that were created by the holes in the infrastructure of education for Native Americans. In a sense the dilemma is that the most ardent of Zuni culturalists would have been the most reluctant to seek education outside the Indian nation to make them eligible for teaching positions in a federally funded school on the Indian nation. The teaching requirements have traditionally been and continue to be today those associated with the state requirements for teaching licensure, which again require the applicant to achieve traditional white goals in core requirements, as defined by the state. (ZPSD website) This is one obvious point of contention within the schools as deference is not given to individuals with native knowledge, still core to the system, if it is to be successful in its mission.

The vision of the Zuni Public School District is to empower a community of learners who aspire, take risks and develop new realities.

The district and the community shall work together to create a thoughtful and nurturing environment that meets the needs of all students in traditional and contemporary cultures, now and in the future. (ZPSD "Mission" website)

The foundational goals of the district are those that address past concerns and problems, not unlike those in the broader community, but with the specific need to address issues relating to curriculum and activity development that stress the importance of a multicultural setting. In the past the district has had problems with attendance and drop out rates, as has been seen in many Native American schools as well as among native American children attending public schools in their area, this is likely do to a combination of factors, including but not limited to lack of future employment opportunities in the region as well as a lack of cultural sensitivity in education,

Shafer, and Rangasamy 60) as well as the previously mentioned concerns with obtaining bilingual and bicultural applicants for the schools.

The answer, according to the Zuni system is one that involves the community to address such needs, through a high level of volunteerism by parents and community members with high investment in cultural knowledge. Eventually the link between the bilingual employment needs within the schools, can possibly be met by leaving students, or this is the long-term hope, but currently there is still a current need for bilingual employees as can be seen by employment postings for language arts teachers and bilingual teaching aides. (ZPSD "employment opportunities" website)

Another problem associated with the development of multicultural education, all over the nation has been the emphasis on making sure that children receive a science education that dictates the modern world, without insulting the cultural understanding so creation within the faith of the Zuni people.

Klotz 266) the standards of the system have had to rely on standardized accountability curriculum to attempt to make this cooperative concept work. The difficulties are also answered with community emphasis on technology and social growth as well a community involvement in schools and district affairs.

In one of the most poignant addresses to congress, in this case Montana, one of the congressmen demonstrate the fight, in every state for the development of quality schools for Native Americans.

If there is to be a solution to the Indian problem in this country, it will only come about when our educational system provides the knowledge... needed to understand and respect the cultural differences between us and the state helps to preserve and protect their cultural integrity. This is a matter of pride. All of us are proud of our heritage... because we know about our history, our culture and our integrity....Are we now to continue to deny this to these, the first citizens of the State of Montana? Ladies and gentlemen, the Montana Indians are still waiting outside the door. Are you going to answer them? (7)

Juneau, and Broaddus 193)

The demands of the system indicate that there are still significant shortcomings in the development of quality multi-cultural schools on site for Native American children all over the nation. In many ways the Zuni system is one that should be used as an example of the creation of such as system, as tribal voice is allotted those in the district, though there are outside restrictions that challenge such a voice, for the most part the Zuni system is remarkable and well developed.

The Zuni Public Schools were a part of the Gallup-McKinley County Public School system until 1980 when the pueblo formed its own school system in an effort to allow the residents to have community control over the education of children in the pueblo. In becoming a separate school district, Zuni Public Schools became the only pueblo tribe controlled school district in the state of New Mexico. There is at least one other public school system in the state that is controlled by the tribe and Native American students are a presence in many public school systems throughout the state. (ZPSD "Bilingual program" website)

The Zuni Peublo offers a foundational space for the development of a school system that answers the needs of the student body, which is 99% Zuni Indian in composition, as the culture has been highly isolated by remote location, and has therefore been capable of retaining a strong tradition of language and culture.

Because of their remote location, the Zuni people have maintained a strong traditional religious, linguistic and cultural heritage. The Zuni language, unique among the seven Native American languages spoken in New Mexico, is predominant in the homes and Tribal government, religious, social and cultural interactions. Extended families are large...Almost ninety-eight percent (98%) of the students enrolled in the public schools speak Zuni when they enter school and are encouraged to speak Zuni in classrooms...annual kindergarten enrollment continues to grow. The vast majority of Zuni families have lived in the village for generations. A small number of people leave Zuni as young adults to further their education, serve in the Armed Forces or work in areas which have more economic opportunities. But most appear to be drawn back to Zuni, their ancestral home. Students who enter either public or parochial schools in kindergarten usually complete their education in Zuni. (ZPSD "Bilingual program" website)