This can be a great foundation in this critical time of universal change. The Trust enables our weaving and co-working with other organisations on a professional level. Charitable Trusts are formed to undertake charitable activities, not only to assist in this present moment, but also for the future generations. The creation of a Trust enables the legacy of the mahi work to carry on even well after the original founders may have passed.
To be registered as a Charitable Trust, the aim and activities of the Trust must fulfil certain criteria. The purpose of a Charitable trust being for any one or all of the following aims:. Under the Charitable Trust Act , a charitable trust may make profits on their trading activities but the profits must be used for their charitable purposes. This allows for the Trust to be self sustaining through many different activities and thereby free of any funding limitations.
It is on this basis that Grandmothers Healing Haka chose to Incorporate as a Charitable Trust, to further the mahi, to collect and preserve the taonga and kete aronui treasures and knowledge and to support and encourage a sustainable and dignified life for the Whanau Whaiao and all beings in the worldwide community. In this context, Grandmothers Healing Haka Charitable Trust, holds the heart of charity within the original vibration of this word — an unlimited loving kindness to all beings.
Who All people young and old whom are engaging in spiritually evolving, self-transformation and true caring for the earth, human dignity, cultural recognition, family and community.
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Examples of grandmother in a Sentence Recent Examples on the Web The matriarch of the Lyons family is Muriel Anne Reid , the spiky, wonderful grandmother of four siblings who are still in her life. Marijuana Pepsi to you," 18 June There is a female speaker of the House who is a mother of five and grandmother of nine. Often these stories would occur when students wanted to share a fond memory of home, and also when they were confiding in me about the challenges they were facing in college. In listening to those stories, I noticed that when students began speaking about their grandmother a soft smile would often appear on their face.
Keep working hard at school. These types of experiences support the literature on grandmothers and story sharing. LaBarre et al. Regarding Indigenous grandmothers, Loppie investigated teachings from Indigenous grandmothers in expanding qualitative research enquiry. Wilson , a Wahpaton Dakota scholar, described reflections of her grandmother who imparted lifelong lessons through story sharing, and instilled validation and affirmation of her sense of identity with wisdom and care.
In essence, grandmothers embodied holism in which the whole person is supported. When we consider the Navajo way of life, it is important to know that Navajo is based upon a matrilineal society in which the mother is the matriarch and the core of the family and home Parsons Yazzie and Speas Along with this understanding, there is a deeply valued reverence for women including mothers, aunties, and grandmothers. Contrary to Eurocentric frameworks where patriarchy is the foundation of governance, systems, and practices, Navajo way of life privileges and honors women as an integral part of life.
To acknowledge the powerful role of family, including maternal figures, research among Native college students must call upon theoretical frameworks that address familial perspectives. Using Indigenous frameworks among Indigenous students is critical to advancing our work in supporting their matriculation through college.
Around the world, Indigenous peoples are creating family-centred, culturally responsive models. He conceptualized a four-walled house wherein each wall represents a core aspect. One important wall included the Te Taha Whanau which consists of the wide family networks, and the obligation, commitment, and support that the family provides. Whanau also helps form the identity and purpose of a person, that goes beyond the individual by acknowledging the sacredness in a collective Durie Models such as the Te Taha Whanau are integral in providing a space for holistic and Indigenous worldviews to be interwoven in higher education sectors; however, careful and critical implementation and analysis of Indigenous models are warranted.
Many universities often negate the influential role that Indigenous family members outside of the college walls have in helping to address retention concerns. Retention programs advocate for services and systems that are fair, responsible and accountable to the families that are served;. Student retention programs are flexible and responsible in regard to emerging family and community issues; and. Principles of family support are modeled in all program activities, including planning, governance and administration Heavyrunner and Decelles ; p.
Mainstream colleges have adopted FEM to increase Native persistence rates, but the usage of FEM was limited within a specific program and not folded into broader institutional retention initiatives Tachine and Begay Thus, I have developed a Native-specific theoretical concept that employs efforts to learn and develop, based on wholeness and liberation. A powerful way in which Indigenous peoples have skilfully passed on methodology is through storytelling. The fluidity of storytelling and stories within Native societies has been vital and a legitimate source of understanding and navigating through the multifaceted dimensions of life including solving problems Kovach ; Archibald ; Denetdale ; Wilson There are creation stories that detail how life was formed and how we are all connected, trickster stories that are funny yet convey important life lessons, and experiential family stories that describe struggles and acts of resistance.
To center Indigenous methodology in research, I utilized a mixed-methods approach that included an Indigenous approach. This study used a combination of qualitative methodologies, Indigenous Storywork Archibald and Narrative Inquiry Riessman , as they both feature stories as an influential mode of inquiry by respecting the stories that are shared, valuing the knowledge gained through the analytical meaning-making process, and recognizing the interconnectedness between storyteller and listener.
Indigenous Storywork was developed by Jo-Ann Archibald, who is from the Sto:lo Nation, in her work with Sto:lo and Coast Salish elders and storytellers as a way to bridge Indigenous storytelling into formal educational contexts. Seven theoretical principles guide Indigenous Storywork including adhering to respect, responsibility, reciprocity, reverence, holism, interrelatedness, and synergy. Overall, Indigenous Storywork acknowledges and claims Indigenous ways of knowing into research. Narrative Analysis refers to a family of methods for interpreting texts that have in common a storied form Riessman Narrative Analysis provides a space where people can make sense of the past, engage others in the experiences of the storyteller, and mobilize others into action for progressive change.
The Southwest region of the USA is an ideal place to garner stories of Native student experiences because the location is home to many distinct federally recognized Tribal Nations, and is in an area that has the largest American Indian and Alaskan Native representation US Census Bureau This study was conducted at a state university within the southwest. To protect the anonymity of the students, the pseudonym of the school is Big State University BSU , a large, public research institution located in a state with a high concentration 5. Census Bureau Tribal Nations are distinct sovereign entities and many Tribes have their own process of conducting research with their people.
I focused on Navajo students because they represented the largest student group attending BSU, they are the second largest Tribal group in the USA, and there is limited research on their experiences in entering college. Moreover, because I am Navajo I wanted to give back to my community by sharing the experiences of my people. Research that follows Tribal protocol is extremely important, as devastating circumstances have resulted from abusing research practices among Native peoples National Congress of American Indians Through purposeful sampling, ten full-time, first-time Navajo freshman students were selected to take part in this study.
The ten Navajo students consisted of six female and four male students. They were all traditional college-aged students, meaning that they were between eighteen and nineteen years of age, had just graduated from high school and were in their first year of college. Six students had attended Navajo Reservation high schools throughout 9—12th grades, two students had attended off-reservation high schools located in border towns of the Navajo Reservation and lived in school housing with other Native students for most of their 9—12th grade schooling, and two students had attended urban schools throughout their 9—12th grade schooling.
I conducted four open-structured, conversational in-depth interviews with each student throughout the spring semester of their freshman year, in Each interview averaged between two and two and a half hours.
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The analytical process is not linear, as much of what I have described below occurred fluidly, sometimes simultaneously, and was often circulatory. Furthermore, drawing pictures helped me with the analytical process. Within the weapons theme, trusting relationships and vulnerability emerged as one area of inquiry. I transported the analysis process to NVivo, a qualitative software used to analyze data. Secondly, I worked with students to ensure that I was culturally sensitive to their story by sending them copies of the findings and inviting them to provide feedback and make changes.
Third, I utilized personal journaling and memo-writing as a way to trace personal analysis, formulate concepts, and document emerging ideas that helped to make meaning Kovach These steps were crucial to ensuring valid representation of the findings. All ten students revealed remarkable stories of grandmothers and identified how vital their grandmothers were in guiding them through various challenges in college. Most often, grandmothers shared hardship stories with students and directed life lessons through experiential teachings.
Grandmothers also comforted students while they withstood personal struggles. My situation is for the better. Joy had a similar experience. She shared her thoughts about listening to her grandmother speak about the past. A lot of the stories, you can really visualize all these things. In essence, students believed that because their grandmothers had endured much more suffering, they should be able to conquer their obstacles too.
You were put on this earth for a reason. Pretty much, I think she helped me. During a time when Jessie felt alone and on the verge of despair, she confided her darkest secret of contemplating suicide to her great-grandmother. Connecting with her great-grandmother was extremely powerful for Jessie because she told Jessie that she had a purpose in life, a reason to live, and that insight was what prompted Jessie to re-evaluate her situation.
When I was younger I promised myself; they are not going to go in there. But that was my main influence. She was accustomed to being near them, learning from them, and caring for them. Knowing that her grandparents were no longer living at their homestead was distressing for Sarah.
Therefore, this was a catalyst for Sarah to attain a college degree and to one day have the resources to tend to her best friends, her grandparents. Through stories of historical adversity, intimate opportunities to disclose the private conflict, grandmothers exemplified wisdom and love to students. Having an open and trusting relationship to be vulnerable, students were equipped to withstand adversity and overcome obstacles, and have the motivation to move forward. Principles of listening, sharing stories, openness to vulnerability, trust, and motivation are traditional practices that assert and honor Indigenous ways of knowing.
These powerful exchanges have been passed down from generation to generation as tools, or gifts, to help Indigenous peoples navigate through life.
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This process is an insightful way for practitioners and administrators to not only learn from students, who are often ignored or rendered invisible, but also provide a space for marginalized students to speak from the margins, validate their experiences, and share their stories of success. An area of research that should be further explored is considering the gendered dynamics among Indigenous students.
As mentioned earlier, the Navajo students in this study come from a matrilineal society in which women figures are respected and integral to family cohesion. Yet not all Navajo and Indigenous peoples should be considered as following a matrilineal worldview. There is much diversity among Indigenous peoples and, therefore, views should be critically examined and not generalized. What we must not forget is how Eurocentric frameworks of patriarchy and sexism have been embedded into our society, thus creating complex and tangled perceptions of being a woman, mother, and grandmother.
Yet grandmothers are the pillars of many families. We can learn much from the teachings that they provide to our students and us. I believe if higher education institutions were to embody a loving, grandmother-like atmosphere and environment on our campuses, we would incorporate more programs and practices that teach others to care for one another. Let me share briefly what those looked like. These listening sessions were built around learning from students about their college experiences, including listening to the challenges they encountered and the successful practices and programs that influenced their college matriculation.
We received feedback from students indicating that they were pleased that an upper administrator took the time to not only listen to their experiences, but also fully engage in getting to know them. Moreover, grandmothers took the time to listen to students, especially regarding the challenges that they were encountering.
To build on listening by then engaging in conversations, sharing stories, as we learned in the findings, was also found to be a crucial strategy in helping Native students in college. At the UA, a series of sharing circles — an Indigenous qualitative methodological approach — was conducted with Native college students Tachine et al. Similar in nature to the listening sessions held at ASU, the sharing circles were an opportunity for students to share their collegial experiences.
For example, results from the sharing circles will be disseminated to university personnel and Tribal communities as an informative teaching tool that sheds light on the experiences of Native college students, in the hope that programs and practices will be strengthened to support their needs. At that crucial time, I witnessed UA open spaces for vulnerability that ultimately helped the healing process.
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