What's A Chemawa Diploma Really Worth?
Any high school–aged member of a federally recognized Indian tribe is eligible for a free education at Chemawa Indian School, room and board included. But the Salem boarding school has struggled to meet students' academic needs.
Chemawa Indian School has come a long way since its founding more than a century ago as part of the federal effort to forcibly assimilate Native American youth.
In the late 18th and into the 19th century, students were forbidden from speaking their own languages and were often required to do manual labor to build and maintain the campuses.
In the first half of the 20th century, the school focused on farming and vocational training, consistent with other federal policies toward Native Americans at the time. In recent decades, it became a magnet for students who were looking to escape broken homes, foster care or juvenile detention.
Today, administrators say Chemawa is part of an effort to focus off-reservation boarding schools on academics and preparing students for college.
In the first installment in this series, OPB examined the challenges Chemawa has faced in protecting its students. But the Salem boarding school also has a troubling record with its top priority of educating kids.
Shanae Conger enrolled at Chemawa Indian School as a motivated sophomore in 2009. But she felt unsupported and withdrew from the school twice. She finally earned her GED diploma in 2017.
Some staff familiar with the assessments suspect the growth is partly due to students simply getting better at answering multiple-choice questions.
There is less evidence of progress when it comes to Chemawa's performance on the Smarter Balanced standardized tests that students take in many western states, including Oregon.
Chemawa's test scores and graduation rates raise questions. In most cases, high school test scores and graduation rates track pretty closely, because kids who score poorly on standardized tests are less likely to graduate on time. But it's a different pattern at Chemawa.
Chemawa's graduation rate is close to the state average, but its test scores from the year prior are far lower.
In 2015, fewer than 3 percent of Chemawa juniors tested as proficient at math, and about 32 percent tested proficient in reading. The Smarter Balanced high school exams are tough, but Chemawa's passing rates are below the vast majority of Oregon public high schools. Yet Chemawa's graduation rate of 72 percent for the same time frame was only slightly below the state average of 75 percent.
Chemawa's graduation rates compared to state averages.
Few public schools in Oregon have test scores in both reading and math as low as Chemawa's, and the ones that do generally have graduation rates of 30 percent, or lower.
By the numbers, Chemawa is no outlier in the Bureau of Indian Education. It is, instead, one example of academic struggle in a system that has chronically underserved Native students.
The BIE oversees 183 schools. On average, children in those schools score lower on reading and math tests than their public school counterparts by double digits. The graduation rate is 53 percent, compared to a national average of 81 percent.
Meanwhile, a series of audits from the Government Accountability Office has found numerous problems in the BIE's oversight of academics, financial accountability, facilities and protections for student safety. Those reviews found textbooks arriving late in the school year at BIE schools, more than 100 teaching positions left unfilled across the agency and, in one instance, students being denied speech therapy because of a contracting issue.
This is all despite the fact the BIE spends an estimated $15,000 per year to educate each student, more than most public schools. Chemawa has the added cost of housing and feeding students. The boarding school's $10 million budget comes almost entirely from federal taxpayers through the departments of Interior and Education.
Braucher said a number of factors help explain Chemawa's struggles with certain standardized tests. Chemawa has high student turnover and serves students from all over the West, including states where students haven't taken Smarter Balanced exams in lower grades. However, many students come from other Smarter Balanced states such as California, Idaho, Montana, Nevada, South Dakota and Washington, or from other schools run by the BIE where Smarter Balanced tests are also administered. And student mobility is also an issue at many Oregon public high schools.
Former teachers say the gap between test scores and graduation rates is a sign that earning a Chemawa diploma isn't preparing students for the next stage.
Administrators say they are working to recast Chemawa as a college preparatory school for Native kids. Longtime residence hall supervisor Ted Mack noticed a change in attitude from students.
Mitchell Lira enrolled at Chemawa in 2012. He came from Madras High School, where he felt Native students were not well supported.
Mitchell Lira graduated from Chemawa Indian School in 2015 and enrolled at University of Oregon. He reports feeling unprepared for the rigors of college.
"What does that look like, when you're trying to be equitable?" Braucher said.
Though virtually the entire Chemawa residential hall staff is Native, there is no tribal representation among the school's top administrators and little on the teaching staff.
The lack of Native representation on Chemawa's faculty has come up repeatedly in OPB's interviews with former students.
Mitchell Lira said he struggled at the University of Oregon. He blames Chemawa for not being rigorous enough, but said he persevered.
"I wasn't prepared because, yes, at times it didn't challenge me academically," he said.
Lira said he learned to work even harder and attend office hours to make up for the shortcomings of his high school career.
"You know, I just had to learn on the fly," he said.
College professors point out that many students graduate from Oregon public high schools unprepared for the rigor and work demands of freshman year. Chemawa and the University of Oregon also have wildly distinct demographics: Chemawa is 100 percent Native, while the university student body is 75 percent white and less than 1 percent Native American. Other Oregon high schools with large populations of students of color also have noticed that their graduates can struggle in the predominantly white college ranks.
But Chemawa lacks some basic supports necessary for students hoping to be the first in their families to reach college.
SuSun Fisher graduated from Chemawa last spring. Like Lira, she was from an Oregon tribe, the Siletz, and served on the student council. She was well known around campus as "Miss Chemawa," a designated cultural representative from the school.
Lira is now in his junior year in Eugene. Fisher is in her first year at the University of New Mexico and part of a successful trend Braucher can point to: Chemawa had more students apply to college last year, more were accepted and the amount Chemawa graduates received in scholarships went up.
The new focus on college prep is not reaching every student. Chemawa officials say the school is expanding an online college prep program, but the courses haven't been large enough for all upperclassmen to participate.
Students with college aspirations aren't getting the counseling they need either, Fisher said.
Braucher said she's working with teachers to challenge students more.
"We've really worked this last two years, three years, to implement strategies to help our students be better prepared, to raise our levels of rigor in our classroom," she said.
Former staff members contend that Chemawa is not offering nearly enough support for students who come to the boarding school two or three grade levels behind. They worry that setting high expectations without offering enough support will leave students floundering and frustrated.
And former staff and students say Chemawa administrators sometimes take shortcuts when they cannot provide adequate student support.
Unlike Shanae Conger, who felt neglected and unsupported by administrators, both Fisher and Lira said they received favorable treatment. When visitors stopped by Chemawa, Fisher and Lira would be among the students administrators made sure the visitors met.
And when Fisher had a problem with her transcript her senior year, she said a school administrator fixed it for her.
SuSun Fisher in cap and gown as she graduated from Chemawa Indian School in 2017. The former "Miss Chemawa" is in her first year at University of New Mexico.
Anita Espino, a Siletz tribal member, worked at Chemawa Indian School for 28 years in both classrooms and residence halls. She left in 2016.


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Home » Browse » Academic journals » General Social Science Journals » Hecate » Article details, "'Signed Up in a Rebel Band': Lesbia Harford..."
Academic journal article Hecate
'Signed Up in a Rebel Band': Lesbia Harford Re-Viewed
By Sparrow, Jeff
How funny it would be if dreamy I
Should leave one book behind me when I die
And that a book of Law - this silly thing
Just written for the money it will bring.
I do hope, when it's finished, I'll have time
For other books and better spurts of rhyme.1
This, one of Lesbia Harford's saddest poems, commemorates the publication of her pamphlet The law relating to hire purchase in Australia and New Zealand in 1923.2 Time, of course, was precisely what Harford lacked. Born with a heart problem that prevented her blood oxygenating, she died in 1927, aged just thirty-six, with only a few published poems to her name. Her reputation today rests primarily on two sets of posthumous publications: Nettie Palmer's 1941 collection The Poems of Lesbia Harford and then, in the eighties, Drusilla Modjeska and Marjorie Pizer's expanded edition of the Poems (1985) and Richard Nile and Robert Darby's edition of her lost novel, The Invaluable Mystery (1987).3
These 'spurts' of publication, separated by forty years, presented Harford in quite different ways. In 1941, Nettie Palmer's Introduction consciously downplayed Harford's politics, locating the poems merely in a time of 'passionate vows and struggles for a better world after the war'.4 Drusilla Modjeska's elegant and scholarly introduction to the revised Poems (still the most important resource about Harford), by contrast, deliberately foregrounded the poet's life and politics, to make a case for her relevance to contemporary readers. 'By grappling with poetry as a form of protest as well as expression,' Modjeska writes, 'and by voicing the politics of sexuality and women's experience, Lesbia Harford's clear and honest poetry speaks to contradictions that are still central to Australian feminism and writing.'5 In their introduction to The Invaluable Mystery, Nile and Darby followed Modjeska's approach. As they put it, 'the publication of [Harford's] novel raises the questions as to why it was overlooked in its own time and why it is readily acceptable today.'6
These questions are posed even more sharply with the perspective of twenty years - especially since Harford has been most recently republished, not by a feminist or a socialist, but the Quadrant editor and poet Les Murray, in his collection Hell and After: Four Early English-Language Poets of Australia.7 Indeed, a further query might be added: can a relationship be identified between the way Harford was rediscovered in the eighties, and her apparent assimilation by the radical Right in the form of Murray today?
The Harford revival of the eighties took place in the context of a Left - at that point, still hegemonic within the humanities undergoing a profound ideological crisis. That crisis suited a particular presentation of the poet's life and work, with the mounting disarray of official communism, already apparent before the fall of the Berlin Wall, provoking a renewed interest in alternative radical traditions. Harford's organisational affiliations and her attitudes to sexuality and gender seemed to offer a clean break from a communist tradition that many associated entirely with Stalinism.
In an earlier period, Lesbia Harford's association with the Industrial Workers of the World (IWW) almost certainly contributed to her long neglect, since Stalinist historians dismissed the IWW as an ill-disciplined assortment of anarchosyndicalists, and their accounts of it privileged those IWW members who found their way into the communist movement.8 Harford did not join the CPA after its formation in 1920; she could not be celebrated as a Party poet, nor even as a fellow traveller.
As the decline of Stalinism became terminal, different assessments of the IWW gained credence. Verity Burgmann in her Revolutionary Industrial Unionism (1995), for instance, hailed IWWism as a viable alternative tradition, representing:
a truly different form of working-class politics: more democratic than the Communist and Labor Parties in its disavowal of hierarchy and bureaucracy, its insistence on the self-emancipation of the working class through its own direct action; more modern in its internationalism and vehement anti-racism, its belief in equal pay for women workers, its interest in civil liberties, its concern for the waifs and strays of society such as recent immigrants and the unemployed; more relevant in its trenchant critique of the wasted benefits of new technology, as widespread unemployment continues because reduction of working hours has been waived in favour of preserving profits; and, funnier by far than the Old Left, with a better singing voice and a greater flair for entertainment. …
Publication: Hecate
Volume/issue: Vol. 32, No. 1
Sparrow, Jeff
The Feminist Poetry Movement By Kim Whitehead University Press of Mississippi, 1996
Politics and Ideology in the Italian Workers' Movement: Union Development and the Changing Role of the Catholic and Communist Subcultures in Postwar Italy By Gino Bedani Berg Publishers Ltd., 1995
Of Moses and Marx: Folk Ideology and Folk History in the Jewish Labor Movement By David P. Shuldiner; Paul Buhle Bergin & Garvey, 1999
The Perversity of Poetry: Romantic Ideology and the Popular Male Poet of Genius By Morton, Heather The Virginia Quarterly Review, Vol. 81, No. 4, Fall 2005
Poetry, Identity and Ideology By Abrudan, Elena Journal for the Study of Religions and Ideologies, Vol. 11, No. 33, Winter 2012
Louisa Mackenzie. the Poetry of Place: Lyric, Landscape, and Ideology in Renaissance France By Usher, Phillip John The Romanic Review, Vol. 104, No. 3-4, May-November 2013
The Concrete Poetry Movement By Sarduy, Severo UNESCO Courier, December 1986
Healing by the Community Spirit: It's the Story of the Largest Movement the World Has Ever Seen. A Movement with No Charismatic Leader; That Follows No Unifying Ideology; and Which Politicians, the Public and the Media Don't Recognise. but It Has the Potential to Heal the Earth. Alexandra De Blas Examines Blessed Unrest, a Book by Paul Hawken, Soon to Start Production as a Ground-Breaking Film By de Blas, Alexandra Ecos, No. 145, October-November 2008
A Furious Flowering of Poetry: Conference to Document, Analyze Black Arts Movement of the '60S By Hawkins, Denise Black Issues in Higher Education, Vol. 11, No. 13, August 25, 1994
Music, Poetry, Movement and Politics; PREVIEW: Jonzi D, Sherman Cymru, Cardiff By Western Mail (Cardiff, Wales), January 20, 2014
Torn between Poetry and Politics; His Poetic Life Was Extraordinarily Intense, but the Movement from Poetry to Politics Was, as Always, Intricate and Oblique, Writes Muxe Nkondo By Cape Times (South Africa), January 8, 2018
Corbynista Movement Has Echoes of Marxist Ideology, Says Hain By Williamson, David Western Mail (Cardiff, Wales), September 14, 2016
FREE! Swedish literature The Columbia Encyclopedia, 6th ed., 2018
FREE! Yeats, W. B. The Columbia Encyclopedia, 6th ed., 2018
FREE! National Socialism The Columbia Encyclopedia, 6th ed., 2018

redpajama_set_name: RedPajamaCommonCrawl


text:
Montolieu  (en occitano Montoliu) es una población y comuna francesa, en la región de Languedoc-Rosellón, departamento de Aude, en el distrito de Carcasona y cantón de Alzonne.

Está integrada en la Communauté de communes du Cabardès - Canal du Midi.

Demografía

Referencias

Enlaces externos

 INSEE

Localidades de Aude

redpajama_set_name: RedPajamaWikipedia


text:
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//  Copyright (c) 2013 Tim Moose (http://tractablelabs.com)
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//  all copies or substantial portions of the Software.
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#import <UIKit/UIKit.h>
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@interface TLTransitionLayout : UICollectionViewTransitionLayout <TLTransitionAnimatorLayout>

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redpajama_set_name: RedPajamaGithub


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