Ableism, Visualism, and Audism Privilege

By Claudia A. Fox Tree

 
I recently attended the Psychonomic Society's 64th Annual Meeting in San Francisco, California. I would like to highlight one particular presentation. It was the one about disabilities. Indigenous people can have disabilities, too. All panel members had disabilities. Each presented their lived experiences (identity), how long they have been disabled, what it has been like in general and at the conference in particular, and their research. Several panelists were blind/ visually impaired, deaf/ hearing impaired, and one was autistic. Even though I’ve worked with children with special needs for many, many years, I have so much ableism, visualism, and audism that I have only begun to scratch the surface of what that means. This panel was the highlight of the conference for me. It was moving and powerful.

The listed symposium topics and speakers were:
Symposium Organizer—Jill Shelton, University of Tennessee at Chattanooga, USA

Discovering More About Yourself Through Research and Professional Development—Karen Arcos, University of California, Santa Cruz, USA
Are We WEIRDA? Ableist Sampling in Psychology Research— Rain G. Bosworth, Rochester Institute of Technology, USA
Strategic Advocacy: Individuals and Institutions—Teresa Blankmeyer Burke, Gallaudet University, USA
Autistic Identity Across Development: A Critique of “Regression” Into and “Outgrowing” Autism—Steven Kapp, University of Portsmouth, UK
Discussion of Diversity in Disability: Evidence from Disability Identity and Research—Morton Ann Gernsbacher, University of Wisconsin–Madison, USA

Here is my summary based on the challenges they described. As a currently able-bodied person…
1) I can easily converse with an Uber driver or the passenger sitting next to me on a train or on a plane.
2) No one will be offended by me “waving my arms” as I talk.
3) I can ask for directions if I’m lost and be reasonably sure to be able to understand the response, even if I have to use Google Translate.
4) I can easily distinguish items visually, for example, when pulling utensils out of a drawer or selecting them in a fast food restaurant “station.”
5) If the environment is noisy, I can use visual cues to point to a quieter place to speak.
6) I can hold a plate and a drink at a party and still speak.
7) I can read a person’s name tag at a conference.
8) If I choose to, I can join extra conference activities without special accommodations ahead of time, like hikes or biking in the city.
9) If invited, I can join an informal group of folks who want to go out to lunch or dinner and know I will be able to converse without arranging an interpreter.
10) I do not have to make my own arrangements for interpreters so that I can present at a conference.
11) I do not have to make a backup plan for when/ if those arrangements fall through.
12) I do not have to pay out of my personal expenses for interpreters.
13) I am not labeled a “troublemaker” for asking for accommodations.
14) I can access the conference without interpreters or special equipment.
15) I do not have to be super aware of going over my time limit at a conference because I can “watch” the clock and not wait for interpretation before moving to my next sentence.
16) I might be asked to chair a session or be a moderator without anyone worried about whether my visual or auditory impairment will “get in the way.”
17) I do not have to worry about the airline damaging my assistive devices (wheelchair, etc.).
18) I can be tired after a conference, but I haven’t had to do any “extras” at the end of the day.

What other advantages can you think of?


Steven Kapp & Jill Shelton (ASL interpreter on monitor)

Karen Arcos

Rain G. Bosworth

Teresa Blankmeyer Burke

Steven Kapp




FINAL THOUGHT: One of the presenters showed a slide of a graduation. The valedictorian had an ASL interpreter in front, closed captioning on the screen, and a sign language interpreter standing next to him, signing for his parents, in Indonesian. Now that’s access.

Tribal Land Acknowledgements (TLA) and Thanksgiving

By Claudia A. Fox Tree

Tribal Land Acknowledgements (TLA) are not just land acknowledgments. They need to name the tribal nations, and not just focus on the land. TLAs are about raising the visibility of Indigenous people and Indigenous knowledge. They are one step toward making visible the Indigenous nations that colonizers have made invisible.

We should do them to highlight our own learning process and to share important information about Indigenous nations. That information may be historical or current. They offer an opportunity to publicly recognize that we are on another nation’s land. Think of it like a “national anthem” that recognizes the original nation. They remind us that we owe a debt of gratitude to Indigenous Nations and that we can renew our commitment to learning more and being accountable. They are an opportunity to say aloud what actions we will take since we are on another nation’s land and consider the often fraught historical circumstances.

Colonizers made names invisible, so we can use a TLA as a moment to raise the visibility of names.  Names have meaning, and when they are removed, the original meanings disappear. Here are some names I want to share:

• Quinobequin (quin-o-be-quin): the original name for the Charles River means “meandering.” This river is now named after someone who never even saw it.
• Massa-adchu-es-et (Massachusett): Massachusetts is an Algonquin word that roughly translates to “large hill place” or “at the great hill.”
• Agawam: Agawam means “the other side of the marsh” or “low-lying lands.”
• Pawtucket: They are Algonquian-speaking and closely related to the Pentucket to their immediate north. Pentucket translates as “at the bend in the large tidal river.”
• Nipmuc: Nipmuc means “freshwater fishing place.”
• Wampanoag: means “People of the First Light.”

A TLA is a place to state how we will be accountable by adding a statement about our commitment. As someone whose ancestors are from Germany and the Caribbean, and not Indigenous to the lands where I work or live, I consider TLAs as one way to be a “good relative” and an ally to the local Indigenous communities.

As we approach the fourth Thursday in November, which is incredibly meaningful to our Wampanoag neighbors, what do we say? Some people, often Indigenous but also their allies, see this date as a “day of mourning.” Not everyone “celebrates” it. I think about this in the same way I think of cultures that honor days and events that I’m unfamiliar with. For example, one might say, “Happy Rosh Hashanah,” but not “Happy Yom Kipper” because that is a day of atonement. Similarly, “Happy Thanksgiving” isn’t “happy” for everyone. As an alternative that acknowledges an event with compassion, I suggest we use the words "meaningful" and "observance." So, we could say, "I hope you have a meaningful observance." This works across "holidays." For that long weekend, we can say, "I hope you have a meaningful long weekend" or "I hope you get to do something meaningful with the time off."

On Being "Politically Correct"

By Claudia A. Fox Tree

 

  The Replica Senate Chamber at Edward M. Kennedy Institute (Boston, MA)

Photos by Claudia A. Fox Tree

When I hear someone say, "politically correct," it is usually in the context of criticism or making fun of something that is responding to the needs of a historically oppressed group. It essentially says, "I don't want to hear the truth" or "I am making fun of the people who want to spread the truth." It is often spoken by someone show has had their voice and story told and who hasn't had to fight for that right. The folks using the phrase should feel embarrassed because it signals they don't feel like they have anything to learn or unlearn. 

Don't you know that everything is "political"? What we choose to include and what we choose to exclude from education are all political decisions, so that phrase doesn't even make sense. Everything is political, and putting something down by saying it is "politically correct" means only listening to one perspective, typically the one not telling the whole truth, raising one voice, and continuing to oppress another. It acknowledges that there is a missing information, and often an unwillingness to learn. It's a way to put down people who want to respect all our relations and right historical inequities. The truth is that things can't be fixed without knowing the truth. In fact, you can't have "Truth and Reconciliation" without truth, it's that important.

We can only offer the Indigenous perspectives from community (that we've grown up with) and lessons from history (that we have had to relearn because they were omitted). Communities and individuals need to think about where they are going and what legacy of justice they want to leave the next generation.

The Three Sisters

By Claudia A. Fox Tree

Sketch by Claudia A. Fox Tree

I imagine that in the year 3000, the world will start over with seeds and stories. As in the past, in the new beginning, there will be the Three Sisters: the oldest will grow tall and strong; the middle child will use her sibling's sturdy stalk to wind up to the sun while her roots add nitrogen to the ground; and the youngest baby sister will cover the ground protecting the family from weeds. They will give the gift of food that when eaten together will provide a complete protein with much needed vitamins and minerals. This is because in 2020, there will be seed keepers, water protectors, and land warriors.

I used my garden as inspiration and sketched the plants (but I added the finished fruits of the plants, known as vegetables). They are at different stages in the drawing and wouldn't all be in the phases depicted at the same time (pumpkins would come much later in the season, as would fully grown corn).

I once heard a story that went sort of like this: "My grandfather was a farmer, working the land for food. My father worked on someone else's land and bought food from other farmers. I buy my food at the store and hardly think about who worked the land. We've lost our way. But my grandchildren, they will again work the land for food."

Everything is Political

By Claudia A. Fox Tree

Sketch by Claudia A. Fox Tree

For the record, everything is "political" - from what is taught, seen, and heard to what is not. For example, omission of accurate, truthful, complete history of North America in our schools is a political choice. Lack of discussion about justice movements and resistance - a political choice. And the "politics" are set up by those in power.

It is not about democrats or republicans, it's about racism, sexism, homophobia, anti-antisemitic, able-ism, etc. and THAT power and privilege transcends political parties. It requires a person to be willing to accept that they have learned misinformation, openness to dismantle and relearn, and ability to self-reflect, thank the teachers, and make actual changes that bring equity to all (and perhaps reconciliation and/ or compensation or just holding up to the darn treaties!)

"Mascots don't offend me" (But they should!)

By Claudia A. Fox Tree

Sketch by Claudia A. Fox Tree

Power concedes nothing without a demand. It never did and it never will. ~Frederick Douglass

Not all opinions are created equal, nor should they be. There were "opinions" that women shouldn't have the right to vote, own property, inherit land, work, marry while being a teacher, get custody of children in a divorce, get a divorce, etc. These "opinions" were institutionalized as laws and cultural codes/ rules. I think we can agree that opinions like "women should NOT have rights" and "women SHOULD have rights" are not equal in weight. Why can't "Mascots don't offend me" be seen as not relevant to the conversation of historical oppression when folks are seeking equity and justice?

The opinion that "slavery should not end" does not have the same weight as "slavery should end." These are issues of human rights. Why can't "Mascots don't offend me" be seen as not relevant to the conversation of seeing humanity in others, and as not seeing people as a stereotype or object?

Opinions that the Earth is flat versus round don't carry equal weight because one has science to back it up. There is sociological and psychological research showing the damage of stereotyping for EVERYONE, not just the group being stereotyped. Why can't "Mascots don't offend me" be seen as the stereotype also affecting your own humanity and community?

This isn't an "in my opinion, broccoli is better than carrots argument" which really is YOUR personal opinion. This is about systemic, historical, and institutionalized unfairness couched as "opinion." Why can't "Mascots don't offend me" be seen as not relevant to you, personally, but relevant to the public display denigrating a group of people, most frequently without adequate counter narratives?

Most people don't think "white• folks" are all like the Simpsons or Family Guy because they can see that those shows are the exception and there are many, many examples of white families for comparison. In institutions, like schools, legal settings/ laws, publishing houses/ books, and movies, reflect back successful people, so there is never a question of having comparison role models and images for white people. That is not the case for Indigenous people and other people of color, and their families, culture, and history. Why can't "Mascots don't offend me" be seen as an irrelevant  comment, since it is essential that stereotypes be removed, especially in the absence of positive images and history?

Opinions that "I've never seen racism" are not evidence for racism not existing. If someone says, "I've never had a house fire, therefore they don't exist" we would all see that statement as ridiculous. Why can't "Mascots don't offend me" be seen as not relevant to the conversation because it is just as ridiculous to enter a debate with someone who believes it doesn't exist because it doesn't impact them, even though it clearly has affected others.

It is just as important for non-targeted people (those not represented in mascots, statues, images, etc) to eliminate stereotypes. Aren't they allies? Besides co-creating a healthy community, these images create implicit bias by associating "Native Americans" with "warlike characteristics, etc." In the absence of accurate information, those biases become the only association and then emerge and affect decisions like who to hire, fire, give raises, find guilty in court, include in school curriculum, etc. Why can't "Mascots don't offend me" be seen as a way to maintain a status quo, reminding everyone of who is in power, and putting Indigenous people in their place? "Mascots" are part of preserving a racist history and not part of creating an equitable community.

Power concedes nothing without a demand. It never did and it never will. ~Frederick Douglass

* I use the word "white" in conversations about race for several reasons, including that signs and laws said "Whites Only." This is a conversation about racism, so that's the word to use. Racism, as defined by David Wellman, is "a system of advantage based on race." System means not individual acts of meanness and prejudice, but institutions and cultural rules.

Anti-Racism: Including the Indigenous First Nations Perspective

By Claudia A. Fox Tree

Sketch by Claudia A. Fox Tree

Thanks for asking about anti-racist books related to Native Americans. Unlike other oppressed peoples, many books about Indigenous people are not written by Indigenous people. In addition, many professors in "Indigenous" study departments at colleges and universities, those who write academic books, are also not Indigenous. Can you even imagine a Black studies department without a Black professor? Or Jewish studies without a Semitic professor? By Indigenous, I mean, Native American, American Indian, and First Nations of North and South America (though I prefer talking about specific people and their specific tribal nations). I will say that I am more familiar with North American resources. I have picked important topics instead of specific nation stories (though some of those are in the mix, too). There are many, many more books, if/when you want to learn about a specific tribal group.

Indigenous people who write tend to tell stories and don't always "spell it out," so the reader has to do some work, which is made more difficult because most people have very little understanding of Indigenous history and culture, so EVERYTHING seems to be new learning, and that’s a lot to process. To understand “storytelling,” I recommend reading Thomas King or Lori Alvord.

There is no "perfect resource" - not a book, person, documentary, nothing. You have to have many experiences and resources in order to understand nuances and specifics about anything, but when you go from no knowledge to some knowledge to really wanting to educate yourself, I feel it is important to remind people that this is WORK! You will need to unlearn and dismantle most of what you "learned" and think you know about this country's history and its original people. Plus, books are not written as anti-racist this and anti-racist that. You need to understand history, in order to understand culture, and so that you can even somewhat interpret what is happening now. Period. Sometimes, you'll learn about one or three specific tribal nations, and sometimes it will be general (many nations) across "Indian Country."

Indigenous People will sometimes write/ understand the same things differently. This is obvious in the "real world," however, when there is so little accurate information out there, it is more challenging because most people are only reading/ viewing one or two voices/ resources about Indigenous people. Just remember the Indigenous people are speaking from their own research and experiences. Even this list is informed by the questions I am asked, the places I've traveled and lived, and feedback from others who read the books I recommend.

Here's some places to start with categories I think are important, moving from my "read first" suggestion down within each category. I have read/ viewed/ listened to all these, so it is a "curated list" of my favorites, resources that informed my own thinking, and those by Indigenous authors. Of course there are many more resources, but as you can imagine, it is hard to get emotional energy to dig into a new book when much of the history is so traumatizing and triggering for me. (I also have a do not read list which includes 1493 by Charles C. Mann and Gun, Germs, Steel by Jared Diamond - which are my litmus test for racism - "if you recommend then, then you haven't done enough work").

Also, I didn't include specific resources on identity, though it is embedded throughout. That's "next level work." However, I want to remind folks that many Indigenous stories are mixed with other racial/ oppressed groups: Black (New England, Southeast, Caribbean); Asian (West Coast, Hawaii); Latinx (Southwest, South America); and more. After all, we have been intermarrying and creating community together for 500 years.

**MUST READS

History

• ** An Indigenous Peoples' History of the United States by Roxanne Dunbar-Ortiz
• ** “All the Real Indians Died Off” and 20 Other Myths About Native Americans by Roxanne Dunbar-Ortiz and Dina Gilio-Whitaker (Colville Confederated Tribes) 
• ** The Other Slavery: The Uncovered Story of Indian Enslavement in America by Andrés Reséndez (Mexican)
• ** A Short Account of the Destruction of the Indies by Bartolomé de las Casas – more books about 1492 here on my blog
• ** The Truth About Stories: A Native Narrative by Thomas King (Cherokee) – though all his books are great
• American Holocaust: The Conquest of the New World by David E. Stannard
• The Earth Is Weeping: The Epic Story of the Indian Wars for the American West by Peter Cozzens
• 1491 by Charles C. Mann – but NOT his second book, 1493
• The Heartbeat of Wounded Knee: Native America from 1890 to the Present by David Treuer

Contributions

• ** Braiding Sweetgrass: Indigenous Wisdom, Scientific Knowledge and the Teachings of Plants by Robin Wall Kimmerer (Potawatomi)
• ** Indian Givers by Jack Weatherford
• * *The Scalpel and the Silver Bear: The First Navajo Woman Surgeon Combines Western Medicine and Traditional Healing by Lori Alvord (Diné) and Elizabeth Cohen Van Pelt
• Extraordinary American Indians by Susan Avery and Linda Skinner

Resistance (environmentalism, protest, food sovereignty, etc.)

• ** As Long as The Grass Grows by Dina Gilio-Whitaker (Colville Confederated Tribes)
• Indigenous Food Sovereignty in the United States: Restoring Cultural Knowledge, Protecting Environments, and Regaining Health by Elizabeth Hoover (Mohawk/ Mi’kmaq)
• This Land Is Their Land: The Wampanoag Indians, Plymouth Colony, and the Troubled History of Thanksgiving by David J. Silverman – more book about Thanksgiving here on my blog

THE FOLLOWING ARE NOT RANKED, THOUGH I DID IDENTIFY **

News Sources

• Indian Country Today
• Social Distance Pow Wow

Webinars

• International Indian Treaty Council
• Two Feathers Productions

Podcasts

• ** All My Relations with Matika Wilbur (Swinomish and Tulalip) and Adrienne Keene (Cherokee Nation)
• Uprooted: 1950s plan to erase Indian Country Podcast About the genocidal Indian relocation and termination policies of the US government in the 1950s and 60s. At the time, "blackness" was defined by the "one-drop rule," but "Indianness" could be washed away in just a few generations through intermarriage with whites. More black Americans meant more workers to exploit. Fewer Native Americans meant more land to take.
• Growing up Indigenous when u don't look it (20 min)
• Here are more First Nations and First Nation Women podcasts, but I don't listen to them all

Poetry

• Bitterroot by Abena Songbird (Abnaki)
• Durable Breath: Contemporary Native American Poetry by John E. Smelcer (Alaskan Native/ Ahtna) & D. L. Birchfield (Chocktaw), Eds.
• No Parole Today by Laura Tohe (Diné/ Navajo)
• Rainbow Dancer by Heather Harris (Metic/ Cree)
• Columbus Day by Jimmie Durham (Cherokee)
• Sculpted Stones by Victor Montejo (Maya)

Articles (think of these as focusing on white privilege or non-native privilege and cultural appropriation)

• ** Settler Fragility: Why Settler Privilege Is So Hard to Talk About by Dina Gilio-Whitaker
• Simon Moya-Smith and Lila Wopila’s 100 Ways to Support, Not Appropriate From, Native People
• Native American Representation in Westerns
• The Skinning Tree America’s redface problem onstage
• Cultural Appropriations and the Plains Headdress
• Why I’m not a Shaman, and neither are you
• 4 Ways To Honor Without Appropriating Culture
• Last Lakota Code Talker (WWII)
• TransAtlantic Slave Trade (Slavery)
• Last Group to Get the Right to Vote (Voting)
• 5 Ways The Government Keeps NAs In Poverty
• America Has Always Used Schools as a Weapon Against Native Americans (Boarding Schools)
• It Takes a Movement (Indian Child Welfare Act)
• American History Forgets About Native American Mass Murder (Massacres)
• Freedom Act (Religion)

Children's Picture Books

• We Are Water Protectors by Carole Lindstrom (Anishinaabe/ Métis) and Michaela Goade (Tlingit/ Haida)
• Fry Bread: A Native American Family Story by Kevin Noble Maillard (Seminole) and Juana Martinez-Neal (Peruvian)
• Thirteen Moons on Turtle's Back: A Native American Year of Moons by Joseph Bruchac (Abenaki) - he has many, many books
• Giving Thanks: A Native American Good Morning Message by Chief Jake Swamp (Mohawk)
• The Unbreakable Code by Sara Hoagland Hunter (not Native)
• Jingle Dancer by Cynthia Leitich Smith (Muscogee - Creek)
• Pow Wow by Linda Coombs (Wampanoag)

Novels and Young Adult

• There, There by Tommy Orange (Cheyenne/ Arapaho)
• Killers of the Flower Moon: The Osage Murders and the Birth of the FBI by David Grann
• Pastwatch: The Redemption of Christopher Columbus by Orson Scott Card
• Soaring Spirits: Conversations with Native American Teens by Karen Gravelle (not Native)
• The Birchbark House by Louise Erdrich (Turtle Mountain Band of Chippewa)
• Wounded Knee: An Indian History of the American West by Dee Brown (Dorris Alexander "Dee" Brown)

Films, Movies, Documentaries

• ** Dawnland
• Native America (PBS 2018) Native America in the Classroom – Lessons with clips from film
• Smoke Signals (Indigenous actors, producers, directors) – two young Idaho men with radically different memories of Arnold Joseph, who has just died, road trip to retrieve Arnold's ashes
• Edge of America – New teacher is asked to coached female basketball team on a reservation)
• The Fast Runner – Two brothers challenge the evil order: Amaqjuaq, the Strong One, and Atanarjuat, the Fast Runner. Atanarjuat escapes running naked over the spring sea ice
• Leonard Peltier (90 min, 1970s)
• Trudell – Movie about this activist
• Crooked Arrows (a little campy, but great conversation starter, Indigenous actors) – About the origins of lacrosse, filmed in Massachusetts

Series

• 500 Nations (Mini-Series, 1995)
• We Shall Remain (PBS)
• Yellowstone (TV Series)
• Longmire (TV Series)
• 1491 (8 part series 2019) also on their fb page:

Episode 1 ORIGINS  Episode 2 ENVIRONMENT  Episode 3 AGRICULTURE & HUNTING  Episode 4 ARCHITECTURE  Episode 5 GOVERNANCE & TRADE  Episode 6 SCIENCE & TECHNOLOGY  Episode 7 ART & CULTURE

TED Talks, Short Films, etc.

• Doctrine of Discovery (30 min) 
• Growing up Indigenous when u don't look it (20 min) 
• We the People (17 min) – the 3 most misunderstood words in US history by Mark Charles 
• Code Talkers – short film about Code Talkers in WWII 
• Uprooted: 1950s plan to erase Indian Country Podcast About the genocidal Indian relocation and termination policies of the US government in the 1950s and 60s. At the time, "blackness" was defined by the "one-drop rule," but "Indianness" could be washed away in just a few generations through intermarriage with whites. More black Americans meant more workers to exploit. Fewer Native Americans meant more land to take.

Music/ Songs: a mix of songs in indigenous tongue, English, and vocables (the importance of Indigenous languages):

• AIM Unity Song 
• Wishi Ta and other songs by Brooke Medicine Eagle.
• Sharon Burch has several YouTube videos. I love “Colors of My Heart”
• Crystal Woman is also great, and Who Will Speak is one of my all time favorite Indigenous songs
• Indanee by Pat Humphries is beautiful
• Here is a good, simple song for Columbus Day
• Prayer Loop Song by Supaman shows Hip Hop sound “layering” 
• Why also has a Jingle Dress Dancer
• Stand Up is about DAPL
• Blackbird by The Beatles sung in Mi'kmaq by Emma Stevens
• The Climb by Miley Cyrus sung in Mi'kmaq by 10 year old Kalolin Johnson
• Gentle Warrior (featuring Devon Paul and Thunder Herney) by an older Kalolin Johnson

For Educators: These are books more directed at people who are teaching and looking for curriculum

Some of these overlap with the list I have elsewhere on my blog

• Indigenous Nature resources Tools and Workshops 
• Standing Rock Lesson 
• Interdisciplinary Manual for American Indian Inclusion  
• Key Questions – with links to documents 
• Dawnland Curriculum Guide 
• Teaching Native American Histories 
• Smithsonian Native Knowledge 360 
• Everyday Native Curriculum 
• Montana Indian Education Program 
• Manifesting Destiny: Re/presentations of Indigenous Peoples in K–12 U.S. History Standards (academic article)

Allies to First Nations can do the following:

1. Get into the habit of making tribal land and nation acknowledgements.
2. Listen to Indigenous voices.
   • Talk to elders in the community.
   • When working with First Nations Indigenous People (and other marginalized groups), “yield the floor.”
3. Integrate history and culture into curriculum and/or daily lives (or conversations around specific holidays/ observances).
4. Read books by Indigenous authors. Do your research.
   • Learn about real role models and Indigenous contributions.
   • Learn about Inequalities that still exist and that resistance is ongoing.
   • Learn the real history of Indigenous People.
5. Attend Indigenous events (even virtually).
6. Join organizations – Support organizations advocating for Native American communities.
7. Donate to Indigenous organizations, legal defense funds, etc. (even small financial contributions go a long way).
8. Follow Indigenous groups on Facebook.
9. Become aware of stereotypes and campaign (or at least talk) about dismantling them.
10. Consume media and art created by Indigenous People.
11. Advocate for a more inclusive, truthful school curriculum.
    • If you are connected to a school, advocate.
    • If you are connected to media sources, educate.
    • If you have political access, speak up.
12. Take care of the environment – Beyond recycle, reuse, reduce, and compost, build a reciprocal relationship with the earth’s beings.
13. Share what you learn – Bring your community, students and family along on your journey.