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.