Image provided by: University of Oregon Libraries; Eugene, OR
About Spilyay tymoo. (Warm Springs, Or.) 1976-current | View Entire Issue (Aug. 6, 1976)
AUGUST 6, 1976 WARM SPRINGS, OREGON PAGE » David Grant Is ... ingful human contacts, practi cal principles for living, and his Lakota beliefs, David made the upward climb which en ables him today to share his self-awareness with Indians and others nationwide. He may feel like a youngster in the real world of freedom, but he brings with him 32 years of hard experience. His hope and his trail of pain are his gifts. set a goal and move toward achieving it by employing the tools David has given: a sound knowledge of some psycholo gical processes and the posi tive techniques of visualising and affirming a “quality” life for yourself. Workbook assign ments have encouraged the individual to open up to him- herself and the morning work shop is a climax of dear and positive “self-talk.” Learning to talk with yourself. David explains at the out What is the power of this set that his seminar is not seminar experience? Ostensibly intended to “shape you up” but it is an intellectual confronta rather to give you tools to use tion with oneself. It is a fresh to make your life what you look at some basic principles want it to be. To help you of mind and behavior and a “work with yourself.” His lec challenge to each individual to ture format is a personal dia realize one’s potential by af logue between him and each firming a positive self-image. individual but most important But concepts alone do not ly it sparks communication produce thé crescendo of awareness and excitement that builds through the 2% days. by Cynthia D. Stowell There is another power to (The Oregon Indian Com work and it is obvious when mission on Alcohol and Drug you watch the participants re Abuse asked David Grant, spond to David’s presence. The Sioux-Chippewa Cree educator, seminar is David Grant. And to present his “Indian Is . David Grant is a powerful seminar to a group of 55 work person. ers and clients involved in The seminar is alive with Indian alcoholism programs his positive example. His life, statewide. The Warm Springs his family, his work, all of Alcohol and Drug Abuse Pro which he shares with you in gram hosted the seminar at timately, exemplify the use of Kah-Nee-Ta June 27-29, 1976. his principles. His worn stack Hie following is a personal ac of 3x5 cards on - which are count of the experience.) printed dozens of personal af David Grant touched a few firmative statements are al people at Kah-Nee-Ta last ways close at hand. Every week: he made a gift of him wordis a sincere expression of self to a group of alcoholics, himself: he nods in affirma counselors, administrators . . . and a skeptical reporter. Per tion, he pauses to reflect, he haps we had little more in shouts excitedly, he is over common than our curiosity, come with emotion. “When I when we gathered for the 2% talk about these things I can day “Indian Is . . .” seminar, feel. something racing up and but now we have David Grant* within oneself. David lives his down me,” David says. He and a vision. words as he speaks them and I feel compelled to share expects a similar effort from what was truly a personal ex participants as they listen. mi perience — hearing and talking David offers, always in the with David Grant. I cannot context of his own life and speak for the fifty other parti those. close to him, a theor cipants except to say that the etical structure to explain the meeting room grew to be a development of attitudes, self- brighter and more hopeful image and behavior. When place as people tentatively ac you’re just beginning to believe cepted the tools that David that your behavior might be offered. Many of us arrived locked into a “comfort zone” with the worldliness of adults of imprinted and accepted val but we left with the optimism ues, David shocks you with the of newborns. news that you alone are ac David Grant himself countable for and in control of claims to be only five years your sub-conscious reality. And old. That is how long he has your fledgling wings stretch as been out of the penitentiary, he suggests methods of posi that “physical prison” that had tively affirming that which you confined him for most of his believe is possible for yourself life. He might still be there if through the Creative use of he hadn’t popped the bars of your imagination. his mental prison, escaping the Two days of diagrams, per “I can’ts” and the poor self sonal life examples, and chal continually marvels at the image that condemned him to lenges become very real and truth he has found for himself, the career of a “habitual crim alive when the participants are and inspires others to look for inal.” With the aid of mean- asked on the third morning to themselves. (Continued from Page 4) ■ term. Housing for Winter and 11 Spring term 1977 will be found 11 at the off-campus training 1I sites. Cut-off Date Sept. 6, 1976. If you have questions, I please call. Abstract Title: Oregon Teacher In- I tern Program. Submitted by: School of I Education, Oregon State Uni- I versity, Corvallis, Oregon. In response to the need 11 for: i. More teachers who 11 understand the interrelation- ■ ship of culture, personality de- ■ velopment, and learning, es pecially as these factors apply to Indian children in the public school classroom. 2. More, teachers who pos sess the intergroup skills to foster intergroup understand ing in the classroom arid be tween the child, the school, and the home. 3. More professional Indian educators in the public school system of Oregon. Goals: 1. In a 10-month period, to train and certificate as teachers 10 adults who can work effectively with young people, and especially. Indian students, throughout Oregon’s public schools. 2. Simultaneously, to bring more Indian adults into pro fessional education positions where they are needed. 3. To demonstrate that the two goals above can be ac complished effectively on a statewide basis utilizing a com petency-based approach con sisting of classroom instruction and academically-supported teaching practicum experience coordinated and administered through a university teacher education structure. Procedures: 1. To provide interns, in cooperative with And yet he’s been through the worst of it. His life of trouble and anger is insepar able from his present aware ness. Simple statements about potential and motivation take on real meaning when David offers his life as a lesson. He speaks of the “hot ball of hate” that lives within him and his anger about how life was treating him. He tells of truancy, assault, . larceny, training schools, foster homes . . . prisons. He lets you taste his former bitterness. You are always aware of where he’s been — and where you have been — as he speaks. David introduces you to the wealth of people and exper iences that have stimulated hint. He has learned well what they have had to teach and he has drawn meaning from life’s common events. He in turn offers his sensitivity to others by lecturing — but also by listening and understanding. He exudes the the peace fulness you might expect from soneone who is in tune with his vision of himself. It is a blend of pride and humility that create both contentment and the knowledge that he can be more, do better. David Grant is an Indian. He speaks to Indians and they listen, because of a common bond. And yet his is,' more importantly, human; all people can profit by his wisdom. His traditional Lakota view of a harmonious world is an inte gral part of his positive vision. But David is refreshingly free of moralizing and his seminar principles are compatible with anyone’s religious beliefs or life goals. David has strength and effectiveness as a teacher. The information he offers has im pact not only because he is genuine but also because he has style. His personal mag netism, his flair for the dra matic, his use of striking vis ual examples, and his mani pulation of the atmosphere give incredible energy to his presentation. He is confident that his seminar is useful and inspir-' ational. And his “postive ex pectancy” that it will continue to improve and continue to benefit people infects you. You .can’t help but let his posi tiveness spur you to enthus iasm. David Grant is powerful. He thrusts you into a new terr itory of responsibility and free dom but you don’t feel aban doned — because you have learned to listen to and rely on yourself. And that is your power. For more information about the seminar, contact: Indian Is . . . Seminars David Grant, Director P.O. Box 4302 Spokane, Wa. 99202 Mount Jefferson and The Great Flood (Note: This story was taken from “Indian Legends of the Pacific Northwest” by Ella E. Clark). Like the Hebrews, Baby lonians, Greeks, Norsemen, and other peoples of the Old World, many Indian tribes of North and South America had traditions of the deluge. The Indians of the Pacific North west told several flood stories, the highest peak in the area being the Ararat. This flood tradition about Mount Jefferson, the second highest peak in Oregon, was told by John S. Coie, Assistant Professor Emeritus, the State College of Washington. He had heard it years ago from- Port land resident who had spent much time among some In dians of Oregon. local education agencies, with intensive education instruction during the fall academic quar ter and with practicum teach ing the last two quarters of the ’ regular school year. 2. To support interns in the winter-spring practicum exper ience with seminar and read- ing-and-conference instruction revelant to their teacher fram ing course objectives. 3. To assist interns in gain ing state certification and job placement upon completion of the program. Time schedule: July 1, 1976 through June 30, 1977. A great flood covered the land. Then the waters flowed away, and the land became dry again. A second time a flood covered the land, and second time the waters went away. Afraid that another and greater flood might come, the people cut the biggest cedar they could find and made the biggest canoe any of them had ever seen. When they saw the flood coming the third time, they chose the bravest and finest of their young men and the fair est and choicest of their maid ens. They put the young people in the canoe, with enough food for them for many days. Then a flood bigger and deeper than any before swallowed all the land and the people. For many days and many nights rain fell, and the canoe floated over the water. A second time the dark clouds opened, and they saw blue sky. But again the dark clouds closed. When the clouds opened a third time, the people saw dry land. The man pad- died the canoe twoard it. This time the clouds stayed open. The rain stopped. The flood waters went down, and the canoe rested on the top of the peak now called Mount Jefferson. When the valleys were dry again, the two people left the canoe and made their new home at the foot of the mountain. All the Indians are their grandchildren and their grandchildren’s children. You can still see the big canoe near the top of Mount Jefferson, for it was turned to rock.
