le them to make sense more easily out of new information. If this practice produces more receptive students, who more readily assimilate new skills, then this may be a most efficient method to use.

An instructor should learn about the background of the community as well as the student's background to better understand the student. This may done be through discussions in an informal setting and attendance at community and social functions. When first getting to know the individual or community, do not ask too many questions. Some times this may come across to a First Nation person as being nosy (and is considered very rude). Allow the individual to volunteer information and then ask questions on the particular subject. Once you develop trust with an individual or family then it is okay to ask questions. Here again, building the relationship and trust is a very important f

Traditionally, most fully developed education for First Nations was united to the goal of integration and was intended to individual economic development. In the 1950s, for example, programs designed to improve adult English literacy and provide adult vocational training were introduced. In recent years, adult education for First Nations has reflected broader goals and has been concerned with playing a role in preserving native language and culture rather than encouraging assimilation.

Several trends appear in the literature related to adult education for indigenous communities. How adult education theories and methods such as transformative learning, the use of narrative, and self-directed learning apply in Native American adult education is one trend. Another trend relates to identifying and acknowledging learning styles of First Nations adults. Qualitative approaches to conducting research with First Nations in their communities are a third trend. A fourth trend is identifying strategies for helping adult learners achieve success in postsecondary and higher education.

The alert instructor knows what a student needs to learn at a particular moment and teaches it. Classes artificially divided into separate subject areas do not bind most Adult Education programs. We can, therefore, point out the intrinsic connectedness of all knowledge, irrespective of academic subject divisions. Enthusiastically "going off on a tangent" shows the students that one is free to explore in different directions and is not bound to learn in a linear fashion, oblivious to other questions and related topics that might come up.

Some examples of this are: * During class, an instructor asked a Haisla student about his clan. When he shared his maternal and paternal affiliations, she related to him as her cousin by both clans. Through out their conversation, they attracted the attention of the other instructors and students. The instructor then asked questions as to how the clan system worked which provided an opportunity to graph the clan and relation systems and extended family as well.

*While an instructor was developing culturally oriented self-esteem materials, a non-aboriginal student asked why she was putting borders around the worksheet. The instructor explained that as a child, learning how to create button blankets at a very early age, she was taught to have good thoughts about her work. These thoughts were transferred to whoever was taught. The designs represented these good thoughts, and she wanted to share them so that they could pass them on with additions of their own. One evening, while the student was waiting for class to start, the instructors overheard her repeating this teaching to other non-aboriginal students. Her final comment was, "I really think this is a good philosophy because we don't spend enough time thinking good thoughts about ourselves or work. Most of our energy is spent creating reasons for stress, depression, and anxiety."

A basic tenet of adult education is to begin with what students know and then connect that knowledge to new information and skills. This practice provides a familiar foundation on which students can build. Additionally, cultural concepts are internal. They may be more emotional than rational, but they are an essential part of who we are. Although this characteristic certainly is not restricted to aboriginals, perhaps we need to be more conscious of it when we work with these students. Providing a connection with their roots may enable them to make sense more easily out of new information. If this practice produces more receptive students, who more readily assimilate new skills, then this may be a most efficient method to use.

An instructor should learn about the background of the community as well as the student's background to better understand the student. This may done be through discussions in an informal setting and attendance at community and social functions. When first getting to know the individual or community, do not ask too many questions. Some times this may come across to a First Nation person as being nosy (and is considered very rude). Allow the individual to volunteer information and then ask questions on the particular subject. Once you develop trust with an individual or family then it is okay to ask questions. Here again, building the relationship and trust is a very important fa

to conducting research with First Nations in their communities are a third trend. A fourth trend is identifying strategies for helping adult learners achieve success in postsecondary and higher education.

The alert instructor knows what a student needs to learn at a particular moment and teaches it. Classes artificially divided into separate subject areas do not bind most Adult Education programs. We can, therefore, point out the intrinsic connectedness of all knowledge, irrespective of academic subject divisions. Enthusiastically "going off on a tangent" shows the students that one is free to explore in different directions and is not bound to learn in a linear fashion, oblivious to other questions and related topics that might come up.

Some examples of this are: * During class, an instructor asked a Haisla student about his clan. When he shared his maternal and paternal affiliations, she related to him as her cousin by both clans. Through out their conversation, they attracted the attention of the other instructors and students. The instructor then asked questions as to how the clan system worked which provided an opportunity to graph the clan and relation systems and extended family as well.

*While an instructor was developing culturally oriented self-esteem materials, a non-aboriginal student asked why she was putting borders around the worksheet. The instructor explained that as a child, learning how to create button blankets at a very early age, she was taught to have good thoughts about her work. These thoughts were transferred to whoever was taught. The designs represented these good thoughts, and she wanted to share them so that they could pass them on with additions of their own. One evening, while the student was waiting for class to start, the instructors overheard her repeating this teaching to other non-aboriginal students. Her final comment was, "I really think this is a good philosophy because we don't spend enough time thinking good thoughts about ourselves or work. Most of our energy is spent creating reasons for stress, depression, and anxiety."

A basic tenet of adult education is to begin with what students know and then connect that knowledge to new information and skills. This practice provides a familiar foundation on which students can build. Additionally, cultural concepts are internal. They may be more emotional than rational, but they are an essential part of who we are. Although this characteristic certainly is not restricted to aboriginals, perhaps we need to be more conscious of it when we work with these students. Providing a connection with their roots may enable them to make sense more easily out of new information. If this practice produces more receptive students, who more readily assimilate new skills, then this may be a most efficient method to use.

An instructor should learn about the background of the community as well as the student's background to better understand the student. This may done be through discussions in an informal setting and attendance at community and social functions. When first getting to know the individual or community, do not ask too many questions. Some times this may come across to a First Nation person as being nosy (and is considered very rude). Allow the individual to volunteer information and then ask questions on the particular subject. Once you develop trust with an individual or family then it is okay to ask questions. Here again, building the relationship and trust is a very important f

paternal affiliations, she related to him as her cousin by both clans. Through out their conversation, they attracted the attention of the other instructors and students. The instructor then asked questions as to how the clan system worked which provided an opportunity to graph the clan and relation systems and extended family as well.

*While an instructor was developing culturally oriented self-esteem materials, a non-aboriginal student asked why she was putting borders around the worksheet. The instructor explained that as a child, learning how to create button blankets at a very early age, she was taught to have good thoughts about her work. These thoughts were transferred to whoever was taught. The designs represented these good thoughts, and she wanted to share them so that they could pass them on with additions of their own. One evening, while the student was waiting for class to start, the instructors overheard her repeating this teaching to other non-aboriginal students. Her final comment was, "I really think this is a good philosophy because we don't spend enough time thinking good thoughts about ourselves or work. Most of our energy is spent creating reasons for stress, depression, and anxiety."

A basic tenet of adult education is to begin with what students know and then connect that knowledge to new information and skills. This practice provides a familiar foundation on which students can build. Additionally, cultural concepts are internal. They may be more emotional than rational, but they are an essential part of who we are. Although this characteristic certainly is not restricted to aboriginals, perhaps we need to be more conscious of it when we work with these students. Providing a connection with their roots may enable them to make sense more easily out of new information. If this practice produces more receptive students, who more readily assimilate new skills, then this may be a most efficient method to use.

An instructor should learn about the background of the community as well as the student's background to better understand the student. This may done be through discussions in an informal setting and attendance at community and social functions. When first getting to know the individual or community, do not ask too many questions. Some times this may come across to a First Nation person as being nosy (and is considered very rude). Allow the individual to volunteer information and then ask questions on the particular subject. Once you develop trust with an individual or family then it is okay to ask questions. Here again, building the relationship and trust is a very important f

ting for class to start, the instructors overheard her repeating this teaching to other non-aboriginal students. Her final comment was, "I really think this is a good philosophy because we don't spend enough time thinking good thoughts about ourselves or work. Most of our energy is spent creating reasons for stress, depression, and anxiety."

A basic tenet of adult education is to begin with what students know and then connect that knowledge to new information and skills. This practice provides a familiar foundation on which students can build. Additionally, cultural concepts are internal. They may be more emotional than rational, but they are an essential part of who we are. Although this characteristic certainly is not restricted to aboriginals, perhaps we need to be more conscious of it when we work with these students. Providing a connection with their roots may enable them to make sense more easily out of new information. If this practice produces more receptive students, who more readily assimilate new skills, then this may be a most efficient method to use.

An instructor should learn about the background of the community as well as the student's background to better understand the student. This may done be through discussions in an informal setting and attendance at community and social functions. When first getting to know the individual or community, do not ask too many questions. Some times this may come across to a First Nation person as being nosy (and is considered very rude). Allow the individual to volunteer information and then ask questions on the particular subject. Once you develop trust with an individual or family then it is okay to ask questions. Here again, building the relationship and trust is a very important f

le them to make sense more easily out of new information. If this practice produces more receptive students, who more readily assimilate new skills, then this may be a most efficient method to use.

An instructor should learn about the background of the community as well as the student's background to better understand the student. This may done be through discussions in an informal setting and attendance at community and social functions. When first getting to know the individual or community, do not ask too many questions. Some times this may come across to a First Nation person as being nosy (and is considered very rude). Allow the individual to volunteer information and then ask questions on the particular subject. Once you develop trust with an individual or family then it is okay to ask questions. Here again, building the relationship and trust is a very important factor. This may be due to the mistrust of non-aboriginals because of the federal government, land, and other issues such as parents' personal experiences in boarding schools, mission schools or public schools) and the intergenerational effect these experiences still wield.

Some points to be considered when teaching First Nation, M?tis and Inuit Students

* Be aware of their background, knowledge, and experiences.

* Get to know each person. This may take time but once a relationship is established which involves trust then the individual is more receptive to learning and more willing to participate. He will do better with the understanding that his teacher cares. Trust is an integral part of the relationship.

q*One-to-one help. At the beginning, some may be reluctant to ask questions but through the trust building relationship and time they will open up and be more willing to share and ask questions. Some may not be as verbal as non-Native Americans.

* When teaching concepts use examples that are relevant to their lifestyles and/or communities. It helps to have some background information about the tribe(s) of the individual. They come with varying backgrounds and experiences.

* Use all modes (visual, auditory, tactile, and kinesthetic) when teaching concepts and skills. Use visual aids, drawings, illustrations or demonstrations, and do not limit activities to worksheets and lectures.

* Role-playing can be utilized provided the teacher feels comfortable in using it. At the beginning, students may appear shy and may not be willing or be hesitant to participate, but with time they will take part although perhaps not to the extent of some non-aboriginals. This depends on the background of individuals. The person who is more acculturated may be more verbal than a more traditional student. Become familiar with and know your students, then they will be more apt to open up and participate.

* In the beginning have them work in small groups and slowly bring the small groups together into a larger group. This allows students to get to know others and feel more comfortable.

* If they do not understand concepts, try another method of teaching the concepts. Sometimes, the concept may be difficult because of the vocabulary.

* Teachers need to make sure students understand when concepts are being taught by asking questions. This allows for feedback before introducing a new concept.

* When teaching a concept that involves reading, have them paraphrase a paragraph that they have read and ask to see if there are any words in the paragraph that they do not understand. Usually the vocabulary makes it difficult, especially in a subject area that is totally new to an individual. Use lots of examples and pictures in teaching concepts to make sure they understand.

* Some individuals may not be direct when they ask questions which could be interpreted as hinting. This may be because in traditional cultures this would appear as pushy, persistent, or demanding.

* Allow wait-time for responses. If they know their native language and use it on a daily basis at home they may have to process the information in their native language and think how they will respond in English. They may also want to make sure their answer is correct.

* Use praise and incentives. Some prefer not to be recognized in front of their peers. But they will take and enjoy praises and incentives if given one-on-one.

* Be aware of body language. Become aware of their com