There is a unique identity and strength among individuals within the Oceti Sakowin [oh-CHEH-tee shaw-KOH-we] Oyate [oh-YAH-tay] (people). A continuum of Oceti Sakowin identity, unique to each individual, ranges from a traditional to contemporary lifestyle.
Wording source: 0425-OSEUS-Prpsd (1).pdf · Proposed August 9, 2024 · PDF page 9. The wording below follows the individual understanding’s section in the supplied revision.
OSEU standards
These are not “standards” in the typical academic sense in that they are neither comprehensively exhaustive of all content connected with the understanding and they are not “mastery” based. They each represent a strong starting place for learning and instructional design.
2.1
Demonstrate knowledge of the Oceti Sakowin people’s interrelationship of spiritual, physical, social and emotional health.
2.2
Describe the social, emotional, and physical impact of Euro-American ideals, values, rights, philosophy, and beliefs, upon Oceti Sakowin people as tribal, state, and US citizens.
2.3
Recognize that there is a continuum of tribal identity, ranging from traditional to contemporary lifestyle that includes the challenges of living in two worlds.
2.4
Recognize the cultural differences amongst the Oceti Sakowin nations and between them and other groups of people.
Reviewed teaching connections
F32 — Identify a self-value system and how it affects life
Explore F32 · Lakota Identity and Virtues - Stephanie Charging Eagle - OSEU #2 · OSEU 2
Reviewed teaching connection (Supporting): The speaker connects virtues, roles, and doing one’s best with contributing to a larger circle. OSEU 2 foregrounds unique individual identity and strength. This is an ethical reflection context, not an occupational ethics code.
Updated for Proposed August 9, 2024: The account supports OSEU 2’s individual identity and strength; a traditional-to-contemporary continuum is not the specific focus of the passage. Original JAG–interview approval retained.
Most importantly, we have to acknowledge that there is a system in place that was… I guess you could say… forced upon us… to acknowledge who we are, you know…in that way. And that is with the blood quantum… and that is the reality. So, we have to work with that. But we… what we want our students of South Dakota… who use this curriculum… is that we consider ourselves people of the Oceti Sakowin… because we come from that land… we come from that lineage of people… who fought for that…who lived that life… who acknowledge spiritually who Wakan Tanka is… who Tunkasila is. If we were to… this is just my personal… I guess this is personal for me… if I were asked to pick people in my community who would be the people that would be acknowledged as Lakota… because of criteria, certain criteria…I would have to say first that they live the life of a Lakota person… which is a male or female… and to live that life as a Lakota person would. And that is, you know, all the teachings we've gotten as a Lakota woman…what I was taught were certain responsibilities… certain roles that I had to know and to be able to do as a woman… and that was my role in the circle… and the male is the same. So I wouldn't be like a male and the male wouldn't be like a female. The… our roles and responsibilities. So I would have to look at the individual and say, “They are… I would say they are Lakota because every day they live that life. They're generous in the way that we as Lakota people are generous. They are spiritual in the way that our Lakota people are spiritual.” And so it's all these very abstract virtues or characteristics. And then language… to be able to speak the language… not just surface language…but to be able to understand when we say, “tiospaye,” what does that mean? We know that means “extended family,” but what does that word really mean? And to have the language in that sense would be another very important criteria. The other thing is… to understand the spiritual part of who we are…to understand that we are one in a circle…but that to be the best we are in that circle individually is what makes us whole… strong as a whole. We are never an individual for ourselves, but that we do our best to be who we are. And that's what I believe… when we talk about variety and resilience, that is the key there… for me to be the best educator… not because I'm going to get lots of money. I never…I'll never be rich, you know…but to be the best educator…to be the best woman… to be the best in what I do because I'm doing it within the circle to make the circle stronger. And that I believe is the variety and the resilience of our people. And that's what we would like our students of South Dakota to see and understand.
Learn About: How does Stephanie Charging Eagle connect individual responsibilities with the strength of the circle?
Learn From: Which value would you want to guide your contribution to a group or task, and what action would show it?
05 Wolakota Project Video Transcripts and URLs.docx · WP-0196; video S5GCCDw08c4; passage containing: to be the best in what I do because I'm doing it within the circle. Teaching interpretation is separate from official wording and the interviewee’s account.
F33 — Base decisions on values and goals
Explore F33 · Lakota Identity and Virtues - Stephanie Charging Eagle - OSEU #2 · OSEU 2
Reviewed teaching connection (Supporting): The speaker connects virtues, roles, and doing one’s best with contributing to a larger circle. OSEU 2 foregrounds unique individual identity and strength. This is an ethical reflection context, not an occupational ethics code.
Updated for Proposed August 9, 2024: The account supports OSEU 2’s individual identity and strength; a traditional-to-contemporary continuum is not the specific focus of the passage. Original JAG–interview approval retained.
Most importantly, we have to acknowledge that there is a system in place that was… I guess you could say… forced upon us… to acknowledge who we are, you know…in that way. And that is with the blood quantum… and that is the reality. So, we have to work with that. But we… what we want our students of South Dakota… who use this curriculum… is that we consider ourselves people of the Oceti Sakowin… because we come from that land… we come from that lineage of people… who fought for that…who lived that life… who acknowledge spiritually who Wakan Tanka is… who Tunkasila is. If we were to… this is just my personal… I guess this is personal for me… if I were asked to pick people in my community who would be the people that would be acknowledged as Lakota… because of criteria, certain criteria…I would have to say first that they live the life of a Lakota person… which is a male or female… and to live that life as a Lakota person would. And that is, you know, all the teachings we've gotten as a Lakota woman…what I was taught were certain responsibilities… certain roles that I had to know and to be able to do as a woman… and that was my role in the circle… and the male is the same. So I wouldn't be like a male and the male wouldn't be like a female. The… our roles and responsibilities. So I would have to look at the individual and say, “They are… I would say they are Lakota because every day they live that life. They're generous in the way that we as Lakota people are generous. They are spiritual in the way that our Lakota people are spiritual.” And so it's all these very abstract virtues or characteristics. And then language… to be able to speak the language… not just surface language…but to be able to understand when we say, “tiospaye,” what does that mean? We know that means “extended family,” but what does that word really mean? And to have the language in that sense would be another very important criteria. The other thing is… to understand the spiritual part of who we are…to understand that we are one in a circle…but that to be the best we are in that circle individually is what makes us whole… strong as a whole. We are never an individual for ourselves, but that we do our best to be who we are. And that's what I believe… when we talk about variety and resilience, that is the key there… for me to be the best educator… not because I'm going to get lots of money. I never…I'll never be rich, you know…but to be the best educator…to be the best woman… to be the best in what I do because I'm doing it within the circle to make the circle stronger. And that I believe is the variety and the resilience of our people. And that's what we would like our students of South Dakota to see and understand.
Learn About: How does Stephanie Charging Eagle connect individual responsibilities with the strength of the circle?
Learn From: Which value would you want to guide your contribution to a group or task, and what action would show it?
05 Wolakota Project Video Transcripts and URLs.docx · WP-0196; video S5GCCDw08c4; passage containing: to be the best in what I do because I'm doing it within the circle. Teaching interpretation is separate from official wording and the interviewee’s account.
J103 — Articulate personal values
Explore J103 · Lakota Identity and Virtues - Stephanie Charging Eagle - OSEU #2 · OSEU 2
Reviewed teaching connection (Supporting): The speaker connects virtues, roles, and doing one’s best with contributing to a larger circle. OSEU 2 foregrounds unique individual identity and strength. This is an ethical reflection context, not an occupational ethics code.
Updated for Proposed August 9, 2024: The account supports OSEU 2’s individual identity and strength; a traditional-to-contemporary continuum is not the specific focus of the passage. Original JAG–interview approval retained.
Most importantly, we have to acknowledge that there is a system in place that was… I guess you could say… forced upon us… to acknowledge who we are, you know…in that way. And that is with the blood quantum… and that is the reality. So, we have to work with that. But we… what we want our students of South Dakota… who use this curriculum… is that we consider ourselves people of the Oceti Sakowin… because we come from that land… we come from that lineage of people… who fought for that…who lived that life… who acknowledge spiritually who Wakan Tanka is… who Tunkasila is. If we were to… this is just my personal… I guess this is personal for me… if I were asked to pick people in my community who would be the people that would be acknowledged as Lakota… because of criteria, certain criteria…I would have to say first that they live the life of a Lakota person… which is a male or female… and to live that life as a Lakota person would. And that is, you know, all the teachings we've gotten as a Lakota woman…what I was taught were certain responsibilities… certain roles that I had to know and to be able to do as a woman… and that was my role in the circle… and the male is the same. So I wouldn't be like a male and the male wouldn't be like a female. The… our roles and responsibilities. So I would have to look at the individual and say, “They are… I would say they are Lakota because every day they live that life. They're generous in the way that we as Lakota people are generous. They are spiritual in the way that our Lakota people are spiritual.” And so it's all these very abstract virtues or characteristics. And then language… to be able to speak the language… not just surface language…but to be able to understand when we say, “tiospaye,” what does that mean? We know that means “extended family,” but what does that word really mean? And to have the language in that sense would be another very important criteria. The other thing is… to understand the spiritual part of who we are…to understand that we are one in a circle…but that to be the best we are in that circle individually is what makes us whole… strong as a whole. We are never an individual for ourselves, but that we do our best to be who we are. And that's what I believe… when we talk about variety and resilience, that is the key there… for me to be the best educator… not because I'm going to get lots of money. I never…I'll never be rich, you know…but to be the best educator…to be the best woman… to be the best in what I do because I'm doing it within the circle to make the circle stronger. And that I believe is the variety and the resilience of our people. And that's what we would like our students of South Dakota to see and understand.
Learn About: How does Stephanie Charging Eagle connect individual responsibilities with the strength of the circle?
Learn From: Which value would you want to guide your contribution to a group or task, and what action would show it?
05 Wolakota Project Video Transcripts and URLs.docx · WP-0196; video S5GCCDw08c4; passage containing: to be the best in what I do because I'm doing it within the circle. Teaching interpretation is separate from official wording and the interviewee’s account.
P124 — Explain the value of good character
Explore P124 · Lakota Identity and Virtues - Stephanie Charging Eagle - OSEU #2 · OSEU 2
Reviewed teaching connection (Supporting): The speaker connects virtues, roles, and doing one’s best with contributing to a larger circle. OSEU 2 foregrounds unique individual identity and strength. This is an ethical reflection context, not an occupational ethics code.
Updated for Proposed August 9, 2024: The account supports OSEU 2’s individual identity and strength; a traditional-to-contemporary continuum is not the specific focus of the passage. Original JAG–interview approval retained.
Most importantly, we have to acknowledge that there is a system in place that was… I guess you could say… forced upon us… to acknowledge who we are, you know…in that way. And that is with the blood quantum… and that is the reality. So, we have to work with that. But we… what we want our students of South Dakota… who use this curriculum… is that we consider ourselves people of the Oceti Sakowin… because we come from that land… we come from that lineage of people… who fought for that…who lived that life… who acknowledge spiritually who Wakan Tanka is… who Tunkasila is. If we were to… this is just my personal… I guess this is personal for me… if I were asked to pick people in my community who would be the people that would be acknowledged as Lakota… because of criteria, certain criteria…I would have to say first that they live the life of a Lakota person… which is a male or female… and to live that life as a Lakota person would. And that is, you know, all the teachings we've gotten as a Lakota woman…what I was taught were certain responsibilities… certain roles that I had to know and to be able to do as a woman… and that was my role in the circle… and the male is the same. So I wouldn't be like a male and the male wouldn't be like a female. The… our roles and responsibilities. So I would have to look at the individual and say, “They are… I would say they are Lakota because every day they live that life. They're generous in the way that we as Lakota people are generous. They are spiritual in the way that our Lakota people are spiritual.” And so it's all these very abstract virtues or characteristics. And then language… to be able to speak the language… not just surface language…but to be able to understand when we say, “tiospaye,” what does that mean? We know that means “extended family,” but what does that word really mean? And to have the language in that sense would be another very important criteria. The other thing is… to understand the spiritual part of who we are…to understand that we are one in a circle…but that to be the best we are in that circle individually is what makes us whole… strong as a whole. We are never an individual for ourselves, but that we do our best to be who we are. And that's what I believe… when we talk about variety and resilience, that is the key there… for me to be the best educator… not because I'm going to get lots of money. I never…I'll never be rich, you know…but to be the best educator…to be the best woman… to be the best in what I do because I'm doing it within the circle to make the circle stronger. And that I believe is the variety and the resilience of our people. And that's what we would like our students of South Dakota to see and understand.
Learn About: How does Stephanie Charging Eagle connect individual responsibilities with the strength of the circle?
Learn From: Which value would you want to guide your contribution to a group or task, and what action would show it?
05 Wolakota Project Video Transcripts and URLs.docx · WP-0196; video S5GCCDw08c4; passage containing: to be the best in what I do because I'm doing it within the circle. Teaching interpretation is separate from official wording and the interviewee’s account.
P126 — State the benefits of being perceived as a person of good character
Explore P126 · Lakota Identity and Virtues - Stephanie Charging Eagle - OSEU #2 · OSEU 2
Reviewed teaching connection (Supporting): The speaker connects virtues, roles, and doing one’s best with contributing to a larger circle. OSEU 2 foregrounds unique individual identity and strength. This is an ethical reflection context, not an occupational ethics code.
Updated for Proposed August 9, 2024: The account supports OSEU 2’s individual identity and strength; a traditional-to-contemporary continuum is not the specific focus of the passage. Original JAG–interview approval retained.
Most importantly, we have to acknowledge that there is a system in place that was… I guess you could say… forced upon us… to acknowledge who we are, you know…in that way. And that is with the blood quantum… and that is the reality. So, we have to work with that. But we… what we want our students of South Dakota… who use this curriculum… is that we consider ourselves people of the Oceti Sakowin… because we come from that land… we come from that lineage of people… who fought for that…who lived that life… who acknowledge spiritually who Wakan Tanka is… who Tunkasila is. If we were to… this is just my personal… I guess this is personal for me… if I were asked to pick people in my community who would be the people that would be acknowledged as Lakota… because of criteria, certain criteria…I would have to say first that they live the life of a Lakota person… which is a male or female… and to live that life as a Lakota person would. And that is, you know, all the teachings we've gotten as a Lakota woman…what I was taught were certain responsibilities… certain roles that I had to know and to be able to do as a woman… and that was my role in the circle… and the male is the same. So I wouldn't be like a male and the male wouldn't be like a female. The… our roles and responsibilities. So I would have to look at the individual and say, “They are… I would say they are Lakota because every day they live that life. They're generous in the way that we as Lakota people are generous. They are spiritual in the way that our Lakota people are spiritual.” And so it's all these very abstract virtues or characteristics. And then language… to be able to speak the language… not just surface language…but to be able to understand when we say, “tiospaye,” what does that mean? We know that means “extended family,” but what does that word really mean? And to have the language in that sense would be another very important criteria. The other thing is… to understand the spiritual part of who we are…to understand that we are one in a circle…but that to be the best we are in that circle individually is what makes us whole… strong as a whole. We are never an individual for ourselves, but that we do our best to be who we are. And that's what I believe… when we talk about variety and resilience, that is the key there… for me to be the best educator… not because I'm going to get lots of money. I never…I'll never be rich, you know…but to be the best educator…to be the best woman… to be the best in what I do because I'm doing it within the circle to make the circle stronger. And that I believe is the variety and the resilience of our people. And that's what we would like our students of South Dakota to see and understand.
Learn About: How does Stephanie Charging Eagle connect individual responsibilities with the strength of the circle?
Learn From: Which value would you want to guide your contribution to a group or task, and what action would show it?
05 Wolakota Project Video Transcripts and URLs.docx · WP-0196; video S5GCCDw08c4; passage containing: to be the best in what I do because I'm doing it within the circle. Teaching interpretation is separate from official wording and the interviewee’s account.
G53 — Exhibit work ethics and behaviors essential for success
Explore G53 · Lakota Identity and Virtues - Stephanie Charging Eagle - OSEU #2 · OSEU 2
Reviewed teaching connection (Supporting): The speaker connects virtues, roles, and doing one’s best with contributing to a larger circle. OSEU 2 foregrounds unique individual identity and strength. This is an ethical reflection context, not an occupational ethics code.
Updated for Proposed August 9, 2024: The account supports OSEU 2’s individual identity and strength; a traditional-to-contemporary continuum is not the specific focus of the passage. Original JAG–interview approval retained.
Most importantly, we have to acknowledge that there is a system in place that was… I guess you could say… forced upon us… to acknowledge who we are, you know…in that way. And that is with the blood quantum… and that is the reality. So, we have to work with that. But we… what we want our students of South Dakota… who use this curriculum… is that we consider ourselves people of the Oceti Sakowin… because we come from that land… we come from that lineage of people… who fought for that…who lived that life… who acknowledge spiritually who Wakan Tanka is… who Tunkasila is. If we were to… this is just my personal… I guess this is personal for me… if I were asked to pick people in my community who would be the people that would be acknowledged as Lakota… because of criteria, certain criteria…I would have to say first that they live the life of a Lakota person… which is a male or female… and to live that life as a Lakota person would. And that is, you know, all the teachings we've gotten as a Lakota woman…what I was taught were certain responsibilities… certain roles that I had to know and to be able to do as a woman… and that was my role in the circle… and the male is the same. So I wouldn't be like a male and the male wouldn't be like a female. The… our roles and responsibilities. So I would have to look at the individual and say, “They are… I would say they are Lakota because every day they live that life. They're generous in the way that we as Lakota people are generous. They are spiritual in the way that our Lakota people are spiritual.” And so it's all these very abstract virtues or characteristics. And then language… to be able to speak the language… not just surface language…but to be able to understand when we say, “tiospaye,” what does that mean? We know that means “extended family,” but what does that word really mean? And to have the language in that sense would be another very important criteria. The other thing is… to understand the spiritual part of who we are…to understand that we are one in a circle…but that to be the best we are in that circle individually is what makes us whole… strong as a whole. We are never an individual for ourselves, but that we do our best to be who we are. And that's what I believe… when we talk about variety and resilience, that is the key there… for me to be the best educator… not because I'm going to get lots of money. I never…I'll never be rich, you know…but to be the best educator…to be the best woman… to be the best in what I do because I'm doing it within the circle to make the circle stronger. And that I believe is the variety and the resilience of our people. And that's what we would like our students of South Dakota to see and understand.
Learn About: How does Stephanie Charging Eagle connect individual responsibilities with the strength of the circle?
Learn From: Which value would you want to guide your contribution to a group or task, and what action would show it?
05 Wolakota Project Video Transcripts and URLs.docx · WP-0196; video S5GCCDw08c4; passage containing: to be the best in what I do because I'm doing it within the circle. Teaching interpretation is separate from official wording and the interviewee’s account.
H68 — Demonstrate integrity and honesty when dealing with customers
Explore H68 · Lakota Identity and Virtues - Stephanie Charging Eagle - OSEU #2 · OSEU 2
Reviewed teaching connection (Supporting): The speaker connects virtues, roles, and doing one’s best with contributing to a larger circle. OSEU 2 foregrounds unique individual identity and strength. This is an ethical reflection context, not an occupational ethics code.
Updated for Proposed August 9, 2024: The account supports OSEU 2’s individual identity and strength; a traditional-to-contemporary continuum is not the specific focus of the passage. Original JAG–interview approval retained.
Most importantly, we have to acknowledge that there is a system in place that was… I guess you could say… forced upon us… to acknowledge who we are, you know…in that way. And that is with the blood quantum… and that is the reality. So, we have to work with that. But we… what we want our students of South Dakota… who use this curriculum… is that we consider ourselves people of the Oceti Sakowin… because we come from that land… we come from that lineage of people… who fought for that…who lived that life… who acknowledge spiritually who Wakan Tanka is… who Tunkasila is. If we were to… this is just my personal… I guess this is personal for me… if I were asked to pick people in my community who would be the people that would be acknowledged as Lakota… because of criteria, certain criteria…I would have to say first that they live the life of a Lakota person… which is a male or female… and to live that life as a Lakota person would. And that is, you know, all the teachings we've gotten as a Lakota woman…what I was taught were certain responsibilities… certain roles that I had to know and to be able to do as a woman… and that was my role in the circle… and the male is the same. So I wouldn't be like a male and the male wouldn't be like a female. The… our roles and responsibilities. So I would have to look at the individual and say, “They are… I would say they are Lakota because every day they live that life. They're generous in the way that we as Lakota people are generous. They are spiritual in the way that our Lakota people are spiritual.” And so it's all these very abstract virtues or characteristics. And then language… to be able to speak the language… not just surface language…but to be able to understand when we say, “tiospaye,” what does that mean? We know that means “extended family,” but what does that word really mean? And to have the language in that sense would be another very important criteria. The other thing is… to understand the spiritual part of who we are…to understand that we are one in a circle…but that to be the best we are in that circle individually is what makes us whole… strong as a whole. We are never an individual for ourselves, but that we do our best to be who we are. And that's what I believe… when we talk about variety and resilience, that is the key there… for me to be the best educator… not because I'm going to get lots of money. I never…I'll never be rich, you know…but to be the best educator…to be the best woman… to be the best in what I do because I'm doing it within the circle to make the circle stronger. And that I believe is the variety and the resilience of our people. And that's what we would like our students of South Dakota to see and understand.
Learn About: How does Stephanie Charging Eagle connect individual responsibilities with the strength of the circle?
Learn From: Which value would you want to guide your contribution to a group or task, and what action would show it?
05 Wolakota Project Video Transcripts and URLs.docx · WP-0196; video S5GCCDw08c4; passage containing: to be the best in what I do because I'm doing it within the circle. Teaching interpretation is separate from official wording and the interviewee’s account.
G46 — Demonstrate how to work with diverse people
Explore G46 · We’re Not All the Same - Lowell Amiotte - OSEU #2 · OSEU 2
Reviewed teaching connection (Primary): The interview explicitly rejects a single generic image of Native peoples and asks listeners to respect differences. This closely supports understanding cultural diversity and working respectfully with diverse people.
Updated for Proposed August 9, 2024: Cultural differences and respectful interactions are explicit in the account; revised 2.4 addresses differences among Oceti Sakowin nations and other groups. Original JAG–interview approval retained.
If you travel a lot on Indian reservations, I've worked with the Navajo and the Hopi and the Kiowa, you know, just around the country, different people, Salish, Flatheads, and they're all different. And if you look at some of the artwork they have or the clothes they wear during their ceremonies and so on, you'll see that they're different. Another story, I went to the Smithsonian for the opening of the American Indian Museum, and to sit there and watch the variety of Indians and the way they were dressed and everything, it's just amazing. And I think if the children think that there's only one tribe or one type of Indian, that should be corrected. So I think that that should be kept in the curriculum, and it should be stressed that we're not all the same. We've all got differences, and let's respect all those differences. Respect is the number one virtue, I think, that Indian people, the older ones, try to get across to us.
Learn About: Which examples does Lowell Amiotte use to challenge the idea that Native peoples are all the same?
Learn From: How could you check an assumption about a person or group before acting on it?
05 Wolakota Project Video Transcripts and URLs.docx · WP-0081; video B7B7ur6eFcw; passage containing: let's respect all those differences.. Teaching interpretation is separate from official wording and the interviewee’s account.
Q130 — Demonstrate understanding of social and cultural diversity
Explore Q130 · We’re Not All the Same - Lowell Amiotte - OSEU #2 · OSEU 2
Reviewed teaching connection (Primary): The interview explicitly rejects a single generic image of Native peoples and asks listeners to respect differences. This closely supports understanding cultural diversity and working respectfully with diverse people.
Updated for Proposed August 9, 2024: Cultural differences and respectful interactions are explicit in the account; revised 2.4 addresses differences among Oceti Sakowin nations and other groups. Original JAG–interview approval retained.
If you travel a lot on Indian reservations, I've worked with the Navajo and the Hopi and the Kiowa, you know, just around the country, different people, Salish, Flatheads, and they're all different. And if you look at some of the artwork they have or the clothes they wear during their ceremonies and so on, you'll see that they're different. Another story, I went to the Smithsonian for the opening of the American Indian Museum, and to sit there and watch the variety of Indians and the way they were dressed and everything, it's just amazing. And I think if the children think that there's only one tribe or one type of Indian, that should be corrected. So I think that that should be kept in the curriculum, and it should be stressed that we're not all the same. We've all got differences, and let's respect all those differences. Respect is the number one virtue, I think, that Indian people, the older ones, try to get across to us.
Learn About: Which examples does Lowell Amiotte use to challenge the idea that Native peoples are all the same?
Learn From: How could you check an assumption about a person or group before acting on it?
05 Wolakota Project Video Transcripts and URLs.docx · WP-0081; video B7B7ur6eFcw; passage containing: let's respect all those differences.. Teaching interpretation is separate from official wording and the interviewee’s account.
G52 — Demonstrate an ability to adapt to people and situations
Explore G52 · We’re Not All the Same - Lowell Amiotte - OSEU #2 · OSEU 2
Reviewed teaching connection (Supporting): The speaker’s emphasis on differences and respect supports adapting interactions without assuming that every person shares the same background or expectations.
Updated for Proposed August 9, 2024: Cultural differences and respectful interactions are explicit in the account; revised 2.4 addresses differences among Oceti Sakowin nations and other groups. Original JAG–interview approval retained.
If you travel a lot on Indian reservations, I've worked with the Navajo and the Hopi and the Kiowa, you know, just around the country, different people, Salish, Flatheads, and they're all different. And if you look at some of the artwork they have or the clothes they wear during their ceremonies and so on, you'll see that they're different. Another story, I went to the Smithsonian for the opening of the American Indian Museum, and to sit there and watch the variety of Indians and the way they were dressed and everything, it's just amazing. And I think if the children think that there's only one tribe or one type of Indian, that should be corrected. So I think that that should be kept in the curriculum, and it should be stressed that we're not all the same. We've all got differences, and let's respect all those differences. Respect is the number one virtue, I think, that Indian people, the older ones, try to get across to us.
Learn About: Why does Lowell Amiotte want differences kept visible in the curriculum?
Learn From: What could you change in a group interaction so another person has a better chance to participate?
05 Wolakota Project Video Transcripts and URLs.docx · WP-0081; video B7B7ur6eFcw; passage containing: We've all got differences. Teaching interpretation is separate from official wording and the interviewee’s account.
F37 — Develop a healthy self-concept for home, school, and work
Explore F37 · Succeeding in Both Worlds - Jesse Taken Alive - OSEU 2 · OSEU 2
Reviewed teaching connection (Supporting): The speaker gives examples of education, work, athletics, and language coexisting within identity. Students can consider interests and belonging without assuming career development requires abandoning cultural identity. Occupational matching still needs career information.
Updated for Proposed August 9, 2024: The revised standard retains the meaning supported by the cited interview passage. Original JAG–interview approval retained.
Everyone needs to know we do live in two worlds. I loved sports…I say loved because I can only talk about them now. As they do that, they say “The older you get, the better you were.” I loved to referee basketball until I got sick. To do those types of things…my late mother was an accomplished bowler…my late father was inducted into the South Dakota basketball hall of fame. I illustrate those things to let people know we do live in two worlds. You can succeed in both worlds. Of course, I’m just talking about athletics, but nevertheless, you can succeed in those. Like…our son… graduating from UND…working with the congressional offices out there…coming home and understanding our language. All of those wonderful things…working in a field that’s pretty tough right now…working with our suicide prevention department. Really tough. But we can and will continue, and we should continue, to live in both worlds. But as they tell us, “Be Lakota first.” Carry that with a lot of humility. I want people to know that you can do both, you should do both.
Learn About: What examples does Jesse Taken Alive give of succeeding in two worlds while retaining identity?
Learn From: What interests, strengths, or commitments would you want to carry into a future learning or work setting? You may use a fictional person.
05 Wolakota Project Video Transcripts and URLs.docx · WP-0131; video VDxjrf_KsQk; passage containing: You can succeed in both worlds.. Teaching interpretation is separate from official wording and the interviewee’s account.
J101 — Identify, understand, and apply knowledge of social roles
Explore J101 · Succeeding in Both Worlds - Jesse Taken Alive - OSEU 2 · OSEU 2
Reviewed teaching connection (Supporting): The speaker gives examples of education, work, athletics, and language coexisting within identity. Students can consider interests and belonging without assuming career development requires abandoning cultural identity. Occupational matching still needs career information.
Updated for Proposed August 9, 2024: The revised standard retains the meaning supported by the cited interview passage. Original JAG–interview approval retained.
Everyone needs to know we do live in two worlds. I loved sports…I say loved because I can only talk about them now. As they do that, they say “The older you get, the better you were.” I loved to referee basketball until I got sick. To do those types of things…my late mother was an accomplished bowler…my late father was inducted into the South Dakota basketball hall of fame. I illustrate those things to let people know we do live in two worlds. You can succeed in both worlds. Of course, I’m just talking about athletics, but nevertheless, you can succeed in those. Like…our son… graduating from UND…working with the congressional offices out there…coming home and understanding our language. All of those wonderful things…working in a field that’s pretty tough right now…working with our suicide prevention department. Really tough. But we can and will continue, and we should continue, to live in both worlds. But as they tell us, “Be Lakota first.” Carry that with a lot of humility. I want people to know that you can do both, you should do both.
Learn About: What examples does Jesse Taken Alive give of succeeding in two worlds while retaining identity?
Learn From: What interests, strengths, or commitments would you want to carry into a future learning or work setting? You may use a fictional person.
05 Wolakota Project Video Transcripts and URLs.docx · WP-0131; video VDxjrf_KsQk; passage containing: You can succeed in both worlds.. Teaching interpretation is separate from official wording and the interviewee’s account.
J106 — Identify and understand personal interests, aptitudes, and abilities
Explore J106 · Succeeding in Both Worlds - Jesse Taken Alive - OSEU 2 · OSEU 2
Reviewed teaching connection (Supporting): The speaker gives examples of education, work, athletics, and language coexisting within identity. Students can consider interests and belonging without assuming career development requires abandoning cultural identity. Occupational matching still needs career information.
Updated for Proposed August 9, 2024: The revised standard retains the meaning supported by the cited interview passage. Original JAG–interview approval retained.
Everyone needs to know we do live in two worlds. I loved sports…I say loved because I can only talk about them now. As they do that, they say “The older you get, the better you were.” I loved to referee basketball until I got sick. To do those types of things…my late mother was an accomplished bowler…my late father was inducted into the South Dakota basketball hall of fame. I illustrate those things to let people know we do live in two worlds. You can succeed in both worlds. Of course, I’m just talking about athletics, but nevertheless, you can succeed in those. Like…our son… graduating from UND…working with the congressional offices out there…coming home and understanding our language. All of those wonderful things…working in a field that’s pretty tough right now…working with our suicide prevention department. Really tough. But we can and will continue, and we should continue, to live in both worlds. But as they tell us, “Be Lakota first.” Carry that with a lot of humility. I want people to know that you can do both, you should do both.
Learn About: What examples does Jesse Taken Alive give of succeeding in two worlds while retaining identity?
Learn From: What interests, strengths, or commitments would you want to carry into a future learning or work setting? You may use a fictional person.
05 Wolakota Project Video Transcripts and URLs.docx · WP-0131; video VDxjrf_KsQk; passage containing: You can succeed in both worlds.. Teaching interpretation is separate from official wording and the interviewee’s account.
A1 — Identify occupational interests, aptitudes, and abilities
Explore A1 · Succeeding in Both Worlds - Jesse Taken Alive - OSEU 2 · OSEU 2
Reviewed teaching connection (Supporting): The speaker gives examples of education, work, athletics, and language coexisting within identity. Students can consider interests and belonging without assuming career development requires abandoning cultural identity. Occupational matching still needs career information.
Updated for Proposed August 9, 2024: The revised standard retains the meaning supported by the cited interview passage. Original JAG–interview approval retained.
Everyone needs to know we do live in two worlds. I loved sports…I say loved because I can only talk about them now. As they do that, they say “The older you get, the better you were.” I loved to referee basketball until I got sick. To do those types of things…my late mother was an accomplished bowler…my late father was inducted into the South Dakota basketball hall of fame. I illustrate those things to let people know we do live in two worlds. You can succeed in both worlds. Of course, I’m just talking about athletics, but nevertheless, you can succeed in those. Like…our son… graduating from UND…working with the congressional offices out there…coming home and understanding our language. All of those wonderful things…working in a field that’s pretty tough right now…working with our suicide prevention department. Really tough. But we can and will continue, and we should continue, to live in both worlds. But as they tell us, “Be Lakota first.” Carry that with a lot of humility. I want people to know that you can do both, you should do both.
Learn About: What examples does Jesse Taken Alive give of succeeding in two worlds while retaining identity?
Learn From: What interests, strengths, or commitments would you want to carry into a future learning or work setting? You may use a fictional person.
05 Wolakota Project Video Transcripts and URLs.docx · WP-0131; video VDxjrf_KsQk; passage containing: You can succeed in both worlds.. Teaching interpretation is separate from official wording and the interviewee’s account.
A2 — Relate interests, aptitudes, and abilities to appropriate occupations
Explore A2 · Succeeding in Both Worlds - Jesse Taken Alive - OSEU 2 · OSEU 2
Reviewed teaching connection (Supporting): The speaker gives examples of education, work, athletics, and language coexisting within identity. Students can consider interests and belonging without assuming career development requires abandoning cultural identity. Occupational matching still needs career information.
Updated for Proposed August 9, 2024: The revised standard retains the meaning supported by the cited interview passage. Original JAG–interview approval retained.
Everyone needs to know we do live in two worlds. I loved sports…I say loved because I can only talk about them now. As they do that, they say “The older you get, the better you were.” I loved to referee basketball until I got sick. To do those types of things…my late mother was an accomplished bowler…my late father was inducted into the South Dakota basketball hall of fame. I illustrate those things to let people know we do live in two worlds. You can succeed in both worlds. Of course, I’m just talking about athletics, but nevertheless, you can succeed in those. Like…our son… graduating from UND…working with the congressional offices out there…coming home and understanding our language. All of those wonderful things…working in a field that’s pretty tough right now…working with our suicide prevention department. Really tough. But we can and will continue, and we should continue, to live in both worlds. But as they tell us, “Be Lakota first.” Carry that with a lot of humility. I want people to know that you can do both, you should do both.
Learn About: What examples does Jesse Taken Alive give of succeeding in two worlds while retaining identity?
Learn From: What interests, strengths, or commitments would you want to carry into a future learning or work setting? You may use a fictional person.
05 Wolakota Project Video Transcripts and URLs.docx · WP-0131; video VDxjrf_KsQk; passage containing: You can succeed in both worlds.. Teaching interpretation is separate from official wording and the interviewee’s account.
A3 — Identify desired lifestyle and relate to selected occupations
Explore A3 · Succeeding in Both Worlds - Jesse Taken Alive - OSEU 2 · OSEU 2
Reviewed teaching connection (Supporting): The speaker gives examples of education, work, athletics, and language coexisting within identity. Students can consider interests and belonging without assuming career development requires abandoning cultural identity. Occupational matching still needs career information.
Updated for Proposed August 9, 2024: The revised standard retains the meaning supported by the cited interview passage. Original JAG–interview approval retained.
Everyone needs to know we do live in two worlds. I loved sports…I say loved because I can only talk about them now. As they do that, they say “The older you get, the better you were.” I loved to referee basketball until I got sick. To do those types of things…my late mother was an accomplished bowler…my late father was inducted into the South Dakota basketball hall of fame. I illustrate those things to let people know we do live in two worlds. You can succeed in both worlds. Of course, I’m just talking about athletics, but nevertheless, you can succeed in those. Like…our son… graduating from UND…working with the congressional offices out there…coming home and understanding our language. All of those wonderful things…working in a field that’s pretty tough right now…working with our suicide prevention department. Really tough. But we can and will continue, and we should continue, to live in both worlds. But as they tell us, “Be Lakota first.” Carry that with a lot of humility. I want people to know that you can do both, you should do both.
Learn About: What examples does Jesse Taken Alive give of succeeding in two worlds while retaining identity?
Learn From: What interests, strengths, or commitments would you want to carry into a future learning or work setting? You may use a fictional person.
05 Wolakota Project Video Transcripts and URLs.docx · WP-0131; video VDxjrf_KsQk; passage containing: You can succeed in both worlds.. Teaching interpretation is separate from official wording and the interviewee’s account.
T140 — Identify skills necessary for career choice
Explore T140 · Succeeding in Both Worlds - Jesse Taken Alive - OSEU 2 · OSEU 2
Reviewed teaching connection (Supporting): The speaker gives examples of education, work, athletics, and language coexisting within identity. Students can consider interests and belonging without assuming career development requires abandoning cultural identity. Occupational matching still needs career information.
Updated for Proposed August 9, 2024: The revised standard retains the meaning supported by the cited interview passage. Original JAG–interview approval retained.
Everyone needs to know we do live in two worlds. I loved sports…I say loved because I can only talk about them now. As they do that, they say “The older you get, the better you were.” I loved to referee basketball until I got sick. To do those types of things…my late mother was an accomplished bowler…my late father was inducted into the South Dakota basketball hall of fame. I illustrate those things to let people know we do live in two worlds. You can succeed in both worlds. Of course, I’m just talking about athletics, but nevertheless, you can succeed in those. Like…our son… graduating from UND…working with the congressional offices out there…coming home and understanding our language. All of those wonderful things…working in a field that’s pretty tough right now…working with our suicide prevention department. Really tough. But we can and will continue, and we should continue, to live in both worlds. But as they tell us, “Be Lakota first.” Carry that with a lot of humility. I want people to know that you can do both, you should do both.
Learn About: What examples does Jesse Taken Alive give of succeeding in two worlds while retaining identity?
Learn From: What interests, strengths, or commitments would you want to carry into a future learning or work setting? You may use a fictional person.
05 Wolakota Project Video Transcripts and URLs.docx · WP-0131; video VDxjrf_KsQk; passage containing: You can succeed in both worlds.. Teaching interpretation is separate from official wording and the interviewee’s account.
G48 — Demonstrate an openness to change
Explore G48 · The Solutions Are at Home - Jesse Taken Alive - OSEU 2 · OSEU 2
Reviewed teaching connection (Supporting): The speaker describes adapting to changes while retaining community knowledge and seeking the good of all. This supports a contextual discussion of change and constructive responses, without equating resilience with compulsory positivity.
Updated for Proposed August 9, 2024: The passage supports identity and strength through adaptation and community knowledge; it does not explicitly examine the two-worlds continuum required by revised 2.3. Original JAG–interview approval retained.
Of course, I always say this…we’ve always had to know how. We always lack the resources…whether it’s housing… schools…resources to hire teachers…we’ve always had to know how. It’s just a lack of resources that are challenging out there for us. And I say this in a respectful way to our friends out there in Washington D.C….while they talk about and provide the assessments…and say we need to study the situation more…a lot of times it’s common sense. They don’t have the solutions. The solutions are at home. The solutions are in our communities. And we’re at the juncture right now where we are saying it is ok to question the need for us to continue to study. And I respect that in itself…to be studied…or to study a situation. But the focus we have right now is to look at solution-oriented issues, discussions, circles if you will. Let’s do those types of things. The practical way of doing things…practice-based if you will…of doing things. And they’ve been with us for centuries. And now to see us change with the times…and we’ve been able to do that as Lakota. You look at history itself…they described us as “nomadic.” Our minds were nomadic…to understand how we can live…and not only survive…but live in the challenging climates we have here in the Northern Plains. So, through that, we have a little teaching…real simple…we say “The only work that’s there, is we pray that these changes we are dealing with right now, are going to be good for the all.” That’s the only work. And the prayer part is the work…and whatever we’re changing to…let it be for the good of all.
Learn About: What distinction does Jesse Taken Alive make between lacking knowledge and lacking resources?
Learn From: When a task becomes difficult, what existing knowledge or support could help you respond?
05 Wolakota Project Video Transcripts and URLs.docx · WP-0136; video U3MWOWmXtYs; passage containing: we’ve been able to do that as Lakota.. Teaching interpretation is separate from official wording and the interviewee’s account.
C16 — Identify problems of new employees
Explore C16 · The Solutions Are at Home - Jesse Taken Alive - OSEU 2 · OSEU 2
Reviewed teaching connection (Supporting): The speaker describes adapting to changes while retaining community knowledge and seeking the good of all. This supports a contextual discussion of change and constructive responses, without equating resilience with compulsory positivity.
Updated for Proposed August 9, 2024: The passage supports identity and strength through adaptation and community knowledge; it does not explicitly examine the two-worlds continuum required by revised 2.3. Original JAG–interview approval retained.
Of course, I always say this…we’ve always had to know how. We always lack the resources…whether it’s housing… schools…resources to hire teachers…we’ve always had to know how. It’s just a lack of resources that are challenging out there for us. And I say this in a respectful way to our friends out there in Washington D.C….while they talk about and provide the assessments…and say we need to study the situation more…a lot of times it’s common sense. They don’t have the solutions. The solutions are at home. The solutions are in our communities. And we’re at the juncture right now where we are saying it is ok to question the need for us to continue to study. And I respect that in itself…to be studied…or to study a situation. But the focus we have right now is to look at solution-oriented issues, discussions, circles if you will. Let’s do those types of things. The practical way of doing things…practice-based if you will…of doing things. And they’ve been with us for centuries. And now to see us change with the times…and we’ve been able to do that as Lakota. You look at history itself…they described us as “nomadic.” Our minds were nomadic…to understand how we can live…and not only survive…but live in the challenging climates we have here in the Northern Plains. So, through that, we have a little teaching…real simple…we say “The only work that’s there, is we pray that these changes we are dealing with right now, are going to be good for the all.” That’s the only work. And the prayer part is the work…and whatever we’re changing to…let it be for the good of all.
Learn About: What distinction does Jesse Taken Alive make between lacking knowledge and lacking resources?
Learn From: When a task becomes difficult, what existing knowledge or support could help you respond?
05 Wolakota Project Video Transcripts and URLs.docx · WP-0136; video U3MWOWmXtYs; passage containing: we’ve been able to do that as Lakota.. Teaching interpretation is separate from official wording and the interviewee’s account.
H74 — Demonstrate an eagerness to learn new responsibilities or improve current responsibilities
Explore H74 · The Solutions Are at Home - Jesse Taken Alive - OSEU 2 · OSEU 2
Reviewed teaching connection (Supporting): The speaker describes adapting to changes while retaining community knowledge and seeking the good of all. This supports a contextual discussion of change and constructive responses, without equating resilience with compulsory positivity.
Updated for Proposed August 9, 2024: The passage supports identity and strength through adaptation and community knowledge; it does not explicitly examine the two-worlds continuum required by revised 2.3. Original JAG–interview approval retained.
Of course, I always say this…we’ve always had to know how. We always lack the resources…whether it’s housing… schools…resources to hire teachers…we’ve always had to know how. It’s just a lack of resources that are challenging out there for us. And I say this in a respectful way to our friends out there in Washington D.C….while they talk about and provide the assessments…and say we need to study the situation more…a lot of times it’s common sense. They don’t have the solutions. The solutions are at home. The solutions are in our communities. And we’re at the juncture right now where we are saying it is ok to question the need for us to continue to study. And I respect that in itself…to be studied…or to study a situation. But the focus we have right now is to look at solution-oriented issues, discussions, circles if you will. Let’s do those types of things. The practical way of doing things…practice-based if you will…of doing things. And they’ve been with us for centuries. And now to see us change with the times…and we’ve been able to do that as Lakota. You look at history itself…they described us as “nomadic.” Our minds were nomadic…to understand how we can live…and not only survive…but live in the challenging climates we have here in the Northern Plains. So, through that, we have a little teaching…real simple…we say “The only work that’s there, is we pray that these changes we are dealing with right now, are going to be good for the all.” That’s the only work. And the prayer part is the work…and whatever we’re changing to…let it be for the good of all.
Learn About: What distinction does Jesse Taken Alive make between lacking knowledge and lacking resources?
Learn From: When a task becomes difficult, what existing knowledge or support could help you respond?
05 Wolakota Project Video Transcripts and URLs.docx · WP-0136; video U3MWOWmXtYs; passage containing: we’ve been able to do that as Lakota.. Teaching interpretation is separate from official wording and the interviewee’s account.
F36 — Demonstrate a positive attitude
Explore F36 · The Solutions Are at Home - Jesse Taken Alive - OSEU 2 · OSEU 2
Reviewed teaching connection (Supporting): The speaker describes adapting to changes while retaining community knowledge and seeking the good of all. This supports a contextual discussion of change and constructive responses, without equating resilience with compulsory positivity.
Updated for Proposed August 9, 2024: The passage supports identity and strength through adaptation and community knowledge; it does not explicitly examine the two-worlds continuum required by revised 2.3. Original JAG–interview approval retained.
Of course, I always say this…we’ve always had to know how. We always lack the resources…whether it’s housing… schools…resources to hire teachers…we’ve always had to know how. It’s just a lack of resources that are challenging out there for us. And I say this in a respectful way to our friends out there in Washington D.C….while they talk about and provide the assessments…and say we need to study the situation more…a lot of times it’s common sense. They don’t have the solutions. The solutions are at home. The solutions are in our communities. And we’re at the juncture right now where we are saying it is ok to question the need for us to continue to study. And I respect that in itself…to be studied…or to study a situation. But the focus we have right now is to look at solution-oriented issues, discussions, circles if you will. Let’s do those types of things. The practical way of doing things…practice-based if you will…of doing things. And they’ve been with us for centuries. And now to see us change with the times…and we’ve been able to do that as Lakota. You look at history itself…they described us as “nomadic.” Our minds were nomadic…to understand how we can live…and not only survive…but live in the challenging climates we have here in the Northern Plains. So, through that, we have a little teaching…real simple…we say “The only work that’s there, is we pray that these changes we are dealing with right now, are going to be good for the all.” That’s the only work. And the prayer part is the work…and whatever we’re changing to…let it be for the good of all.
Learn About: What distinction does Jesse Taken Alive make between lacking knowledge and lacking resources?
Learn From: When a task becomes difficult, what existing knowledge or support could help you respond?
05 Wolakota Project Video Transcripts and URLs.docx · WP-0136; video U3MWOWmXtYs; passage containing: we’ve been able to do that as Lakota.. Teaching interpretation is separate from official wording and the interviewee’s account.
H73 — Demonstrate enthusiasm for work
Explore H73 · The Solutions Are at Home - Jesse Taken Alive - OSEU 2 · OSEU 2
Reviewed teaching connection (Supporting): The speaker describes adapting to changes while retaining community knowledge and seeking the good of all. This supports a contextual discussion of change and constructive responses, without equating resilience with compulsory positivity.
Updated for Proposed August 9, 2024: The passage supports identity and strength through adaptation and community knowledge; it does not explicitly examine the two-worlds continuum required by revised 2.3. Original JAG–interview approval retained.
Of course, I always say this…we’ve always had to know how. We always lack the resources…whether it’s housing… schools…resources to hire teachers…we’ve always had to know how. It’s just a lack of resources that are challenging out there for us. And I say this in a respectful way to our friends out there in Washington D.C….while they talk about and provide the assessments…and say we need to study the situation more…a lot of times it’s common sense. They don’t have the solutions. The solutions are at home. The solutions are in our communities. And we’re at the juncture right now where we are saying it is ok to question the need for us to continue to study. And I respect that in itself…to be studied…or to study a situation. But the focus we have right now is to look at solution-oriented issues, discussions, circles if you will. Let’s do those types of things. The practical way of doing things…practice-based if you will…of doing things. And they’ve been with us for centuries. And now to see us change with the times…and we’ve been able to do that as Lakota. You look at history itself…they described us as “nomadic.” Our minds were nomadic…to understand how we can live…and not only survive…but live in the challenging climates we have here in the Northern Plains. So, through that, we have a little teaching…real simple…we say “The only work that’s there, is we pray that these changes we are dealing with right now, are going to be good for the all.” That’s the only work. And the prayer part is the work…and whatever we’re changing to…let it be for the good of all.
Learn About: What distinction does Jesse Taken Alive make between lacking knowledge and lacking resources?
Learn From: When a task becomes difficult, what existing knowledge or support could help you respond?
05 Wolakota Project Video Transcripts and URLs.docx · WP-0136; video U3MWOWmXtYs; passage containing: we’ve been able to do that as Lakota.. Teaching interpretation is separate from official wording and the interviewee’s account.
P125 — Explain the benefit of a positive attitude
Explore P125 · The Solutions Are at Home - Jesse Taken Alive - OSEU 2 · OSEU 2
Reviewed teaching connection (Supporting): The speaker describes adapting to changes while retaining community knowledge and seeking the good of all. This supports a contextual discussion of change and constructive responses, without equating resilience with compulsory positivity.
Updated for Proposed August 9, 2024: The passage supports identity and strength through adaptation and community knowledge; it does not explicitly examine the two-worlds continuum required by revised 2.3. Original JAG–interview approval retained.
Of course, I always say this…we’ve always had to know how. We always lack the resources…whether it’s housing… schools…resources to hire teachers…we’ve always had to know how. It’s just a lack of resources that are challenging out there for us. And I say this in a respectful way to our friends out there in Washington D.C….while they talk about and provide the assessments…and say we need to study the situation more…a lot of times it’s common sense. They don’t have the solutions. The solutions are at home. The solutions are in our communities. And we’re at the juncture right now where we are saying it is ok to question the need for us to continue to study. And I respect that in itself…to be studied…or to study a situation. But the focus we have right now is to look at solution-oriented issues, discussions, circles if you will. Let’s do those types of things. The practical way of doing things…practice-based if you will…of doing things. And they’ve been with us for centuries. And now to see us change with the times…and we’ve been able to do that as Lakota. You look at history itself…they described us as “nomadic.” Our minds were nomadic…to understand how we can live…and not only survive…but live in the challenging climates we have here in the Northern Plains. So, through that, we have a little teaching…real simple…we say “The only work that’s there, is we pray that these changes we are dealing with right now, are going to be good for the all.” That’s the only work. And the prayer part is the work…and whatever we’re changing to…let it be for the good of all.
Learn About: What distinction does Jesse Taken Alive make between lacking knowledge and lacking resources?
Learn From: When a task becomes difficult, what existing knowledge or support could help you respond?
05 Wolakota Project Video Transcripts and URLs.docx · WP-0136; video U3MWOWmXtYs; passage containing: we’ve been able to do that as Lakota.. Teaching interpretation is separate from official wording and the interviewee’s account.
G55 — Apply the problem-solving process
Explore G55 · The Solutions Are at Home - Jesse Taken Alive - OSEU 2 · OSEU 2
Reviewed teaching connection (Supporting): The speaker emphasizes practical, community-based solutions rather than endlessly studying problems. This adds a community-knowledge perspective to problem solving, without replacing an explicit problem-solving process.
Updated for Proposed August 9, 2024: The passage supports identity and strength through adaptation and community knowledge; it does not explicitly examine the two-worlds continuum required by revised 2.3. Original JAG–interview approval retained.
Of course, I always say this…we’ve always had to know how. We always lack the resources…whether it’s housing… schools…resources to hire teachers…we’ve always had to know how. It’s just a lack of resources that are challenging out there for us. And I say this in a respectful way to our friends out there in Washington D.C….while they talk about and provide the assessments…and say we need to study the situation more…a lot of times it’s common sense. They don’t have the solutions. The solutions are at home. The solutions are in our communities. And we’re at the juncture right now where we are saying it is ok to question the need for us to continue to study. And I respect that in itself…to be studied…or to study a situation. But the focus we have right now is to look at solution-oriented issues, discussions, circles if you will. Let’s do those types of things. The practical way of doing things…practice-based if you will…of doing things. And they’ve been with us for centuries. And now to see us change with the times…and we’ve been able to do that as Lakota. You look at history itself…they described us as “nomadic.” Our minds were nomadic…to understand how we can live…and not only survive…but live in the challenging climates we have here in the Northern Plains. So, through that, we have a little teaching…real simple…we say “The only work that’s there, is we pray that these changes we are dealing with right now, are going to be good for the all.” That’s the only work. And the prayer part is the work…and whatever we’re changing to…let it be for the good of all.
Learn About: Where does Jesse Taken Alive locate solutions, and what kinds of discussion does he propose?
Learn From: Who might already have useful knowledge about a problem you want to understand?
05 Wolakota Project Video Transcripts and URLs.docx · WP-0136; video U3MWOWmXtYs; passage containing: The solutions are in our communities.. Teaching interpretation is separate from official wording and the interviewee’s account.
J105 — Demonstrate ability to make healthy choices
Explore J105 · It’s Up to You - April Fallis - OSEU 2 · OSEU 2
Reviewed teaching connection (Supporting): April Fallis describes drawing on a foundation and remembered teachings when meeting obstacles after treatment. This supports reflection on choices and sources of support. Students need not discuss treatment, trauma, or private family experiences.
Updated for Proposed August 9, 2024: The revised standard retains the meaning supported by the cited interview passage. Original JAG–interview approval retained.
When I left treatment, they told us, all of us that were there, you know that it's up to you what you're going to do. This is your foundation. So, whatever you take with you and however you use it, that's how you're going to walk. And even though there was so many struggles and obstacles that got in my way… that tried to get in my way, I always go back there. Or I think of mom and her teachings, and know it's going to get better… and it always gets better.
Learn About: What does April Fallis describe returning to when she encounters an obstacle?
Learn From: What learning or resource could a fictional person return to when deciding on a next step?
05 Wolakota Project Video Transcripts and URLs.docx · WP-0115; video Z0O0_jvIbK8; passage containing: I always go back there. Or I think of mom and her teachings. Teaching interpretation is separate from official wording and the interviewee’s account.
N121 — Develop and implement a Personal Development Plan
Explore N121 · It’s Up to You - April Fallis - OSEU 2 · OSEU 2
Reviewed teaching connection (Supporting): April Fallis describes drawing on a foundation and remembered teachings when meeting obstacles after treatment. This supports reflection on choices and sources of support. Students need not discuss treatment, trauma, or private family experiences.
Updated for Proposed August 9, 2024: The revised standard retains the meaning supported by the cited interview passage. Original JAG–interview approval retained.
When I left treatment, they told us, all of us that were there, you know that it's up to you what you're going to do. This is your foundation. So, whatever you take with you and however you use it, that's how you're going to walk. And even though there was so many struggles and obstacles that got in my way… that tried to get in my way, I always go back there. Or I think of mom and her teachings, and know it's going to get better… and it always gets better.
Learn About: What does April Fallis describe returning to when she encounters an obstacle?
Learn From: What learning or resource could a fictional person return to when deciding on a next step?
05 Wolakota Project Video Transcripts and URLs.docx · WP-0115; video Z0O0_jvIbK8; passage containing: I always go back there. Or I think of mom and her teachings. Teaching interpretation is separate from official wording and the interviewee’s account.
H79 — Demonstrate the ability to learn from past experiences
Explore H79 · It’s Up to You - April Fallis - OSEU 2 · OSEU 2
Reviewed teaching connection (Supporting): April Fallis describes drawing on a foundation and remembered teachings when meeting obstacles after treatment. This supports reflection on choices and sources of support. Students need not discuss treatment, trauma, or private family experiences.
Updated for Proposed August 9, 2024: The revised standard retains the meaning supported by the cited interview passage. Original JAG–interview approval retained.
When I left treatment, they told us, all of us that were there, you know that it's up to you what you're going to do. This is your foundation. So, whatever you take with you and however you use it, that's how you're going to walk. And even though there was so many struggles and obstacles that got in my way… that tried to get in my way, I always go back there. Or I think of mom and her teachings, and know it's going to get better… and it always gets better.
Learn About: What does April Fallis describe returning to when she encounters an obstacle?
Learn From: What learning or resource could a fictional person return to when deciding on a next step?
05 Wolakota Project Video Transcripts and URLs.docx · WP-0115; video Z0O0_jvIbK8; passage containing: I always go back there. Or I think of mom and her teachings. Teaching interpretation is separate from official wording and the interviewee’s account.
F35 — Demonstrate ability to assume responsibility for actions and decisions
Explore F35 · It’s Up to You - April Fallis - OSEU 2 · OSEU 2
Reviewed teaching connection (Supporting): April Fallis describes drawing on a foundation and remembered teachings when meeting obstacles after treatment. This supports reflection on choices and sources of support. Students need not discuss treatment, trauma, or private family experiences.
Updated for Proposed August 9, 2024: The revised standard retains the meaning supported by the cited interview passage. Original JAG–interview approval retained.
When I left treatment, they told us, all of us that were there, you know that it's up to you what you're going to do. This is your foundation. So, whatever you take with you and however you use it, that's how you're going to walk. And even though there was so many struggles and obstacles that got in my way… that tried to get in my way, I always go back there. Or I think of mom and her teachings, and know it's going to get better… and it always gets better.
Learn About: What does April Fallis describe returning to when she encounters an obstacle?
Learn From: What learning or resource could a fictional person return to when deciding on a next step?
05 Wolakota Project Video Transcripts and URLs.docx · WP-0115; video Z0O0_jvIbK8; passage containing: I always go back there. Or I think of mom and her teachings. Teaching interpretation is separate from official wording and the interviewee’s account.
C17 — Demonstrate time management
Explore C17 · The Story of Time - Duane Hollow Horn Bear - OSEU 2 · OSEU 2
Reviewed teaching connection (Exploratory): The speaker contrasts clock-directed schedules with an earlier task- and season-oriented way of life. This invites examining assumptions about time; it does not teach scheduling tools or negate workplace attendance expectations.
Updated for Proposed August 9, 2024: The account contrasts ways of living and time expectations; retain the overall identity context without claiming the more specific two-worlds standard. Original JAG–interview approval retained.
There was a time period when a Lakota individual could not promise where he was going to be on any particular day, at any particular time like we do today. We have technology that just guides our lives. Like Sharla sends me an email…”We chose November 17th. 9AM. Be here.” We follow…it seems our lives are always guided by that clock. A Lakota person, a long time ago, wasn’t guided by this. If there was something that needed to be done, they took the time to address it. They would sometimes take days…sometimes they would…particularly in the line of our ceremonies…if you chose to do a particular gathering, there was no particular hour that was set. We went by the time period of the moon. This is the time period…living by the seasons…this is the time period that the gathering was going to happen. We would come together by word of mouth. We would…people would come…and gather and camp…and stay together. Everybody had a role…everybody had a responsibility to the doings that they contributed. And no one was pressured…saying “You gotta have that here by two o’clock. You got to be here. We’ve got to be done by four o’clock.” No. If it took another day, then they took another day. If they took another two days…then there was no set time period. It’s a way of life that our people found very fitting. A long time ago…our grandfathers…the way that life was out here…there was plenty of buffalo…a lot of elk…plenty of deer. The rivers were full of fish. A man could get up in the morning and decide whether today, “I think today, I’ll go track an elk. Go hunt an elk.” “Or maybe today, I’ll go fishing.” “Or maybe today, I’ll stay home with the wife.” “Or maybe I’ll just kick back and relax today.” “Or maybe I’ll be a problem for the Crows over there today.” He could decide what he wanted to do…lived out his life and…go hunting and go fishing…decide not to do anything. Then Western civilization came out here and thought they could improve upon a system like that…with their time clock. It’s a strange world we live in today where we have to follow the clock. You know…rush rush rush. It gets you old too fast. So, slow down and enjoy your youth as you are growing up. Life gets faster as you get older. Some days you’re feeling your days are boring. I used to feel that way when I was young…that there was nothing to do. Believe me, when you get older, the days are not long enough to get what you want to do in one day.
Learn About: What contrast does Duane Hollow Horn Bear draw between clock-directed schedules and earlier ways of organizing life?
Learn From: How could you make a plan that respects a deadline and also allows time for people and careful work?
05 Wolakota Project Video Transcripts and URLs.docx · WP-0040; video 2yKyvt5gtVE; passage containing: our lives are always guided by that clock.. Teaching interpretation is separate from official wording and the interviewee’s account.
H72 — Prioritize and manage time effectively in the workplace
Explore H72 · The Story of Time - Duane Hollow Horn Bear - OSEU 2 · OSEU 2
Reviewed teaching connection (Exploratory): The speaker contrasts clock-directed schedules with an earlier task- and season-oriented way of life. This invites examining assumptions about time; it does not teach scheduling tools or negate workplace attendance expectations.
Updated for Proposed August 9, 2024: The account contrasts ways of living and time expectations; retain the overall identity context without claiming the more specific two-worlds standard. Original JAG–interview approval retained.
There was a time period when a Lakota individual could not promise where he was going to be on any particular day, at any particular time like we do today. We have technology that just guides our lives. Like Sharla sends me an email…”We chose November 17th. 9AM. Be here.” We follow…it seems our lives are always guided by that clock. A Lakota person, a long time ago, wasn’t guided by this. If there was something that needed to be done, they took the time to address it. They would sometimes take days…sometimes they would…particularly in the line of our ceremonies…if you chose to do a particular gathering, there was no particular hour that was set. We went by the time period of the moon. This is the time period…living by the seasons…this is the time period that the gathering was going to happen. We would come together by word of mouth. We would…people would come…and gather and camp…and stay together. Everybody had a role…everybody had a responsibility to the doings that they contributed. And no one was pressured…saying “You gotta have that here by two o’clock. You got to be here. We’ve got to be done by four o’clock.” No. If it took another day, then they took another day. If they took another two days…then there was no set time period. It’s a way of life that our people found very fitting. A long time ago…our grandfathers…the way that life was out here…there was plenty of buffalo…a lot of elk…plenty of deer. The rivers were full of fish. A man could get up in the morning and decide whether today, “I think today, I’ll go track an elk. Go hunt an elk.” “Or maybe today, I’ll go fishing.” “Or maybe today, I’ll stay home with the wife.” “Or maybe I’ll just kick back and relax today.” “Or maybe I’ll be a problem for the Crows over there today.” He could decide what he wanted to do…lived out his life and…go hunting and go fishing…decide not to do anything. Then Western civilization came out here and thought they could improve upon a system like that…with their time clock. It’s a strange world we live in today where we have to follow the clock. You know…rush rush rush. It gets you old too fast. So, slow down and enjoy your youth as you are growing up. Life gets faster as you get older. Some days you’re feeling your days are boring. I used to feel that way when I was young…that there was nothing to do. Believe me, when you get older, the days are not long enough to get what you want to do in one day.
Learn About: What contrast does Duane Hollow Horn Bear draw between clock-directed schedules and earlier ways of organizing life?
Learn From: How could you make a plan that respects a deadline and also allows time for people and careful work?
05 Wolakota Project Video Transcripts and URLs.docx · WP-0040; video 2yKyvt5gtVE; passage containing: our lives are always guided by that clock.. Teaching interpretation is separate from official wording and the interviewee’s account.
L111 — Use a method of time management
Explore L111 · The Story of Time - Duane Hollow Horn Bear - OSEU 2 · OSEU 2
Reviewed teaching connection (Exploratory): The speaker contrasts clock-directed schedules with an earlier task- and season-oriented way of life. This invites examining assumptions about time; it does not teach scheduling tools or negate workplace attendance expectations.
Updated for Proposed August 9, 2024: The account contrasts ways of living and time expectations; retain the overall identity context without claiming the more specific two-worlds standard. Original JAG–interview approval retained.
There was a time period when a Lakota individual could not promise where he was going to be on any particular day, at any particular time like we do today. We have technology that just guides our lives. Like Sharla sends me an email…”We chose November 17th. 9AM. Be here.” We follow…it seems our lives are always guided by that clock. A Lakota person, a long time ago, wasn’t guided by this. If there was something that needed to be done, they took the time to address it. They would sometimes take days…sometimes they would…particularly in the line of our ceremonies…if you chose to do a particular gathering, there was no particular hour that was set. We went by the time period of the moon. This is the time period…living by the seasons…this is the time period that the gathering was going to happen. We would come together by word of mouth. We would…people would come…and gather and camp…and stay together. Everybody had a role…everybody had a responsibility to the doings that they contributed. And no one was pressured…saying “You gotta have that here by two o’clock. You got to be here. We’ve got to be done by four o’clock.” No. If it took another day, then they took another day. If they took another two days…then there was no set time period. It’s a way of life that our people found very fitting. A long time ago…our grandfathers…the way that life was out here…there was plenty of buffalo…a lot of elk…plenty of deer. The rivers were full of fish. A man could get up in the morning and decide whether today, “I think today, I’ll go track an elk. Go hunt an elk.” “Or maybe today, I’ll go fishing.” “Or maybe today, I’ll stay home with the wife.” “Or maybe I’ll just kick back and relax today.” “Or maybe I’ll be a problem for the Crows over there today.” He could decide what he wanted to do…lived out his life and…go hunting and go fishing…decide not to do anything. Then Western civilization came out here and thought they could improve upon a system like that…with their time clock. It’s a strange world we live in today where we have to follow the clock. You know…rush rush rush. It gets you old too fast. So, slow down and enjoy your youth as you are growing up. Life gets faster as you get older. Some days you’re feeling your days are boring. I used to feel that way when I was young…that there was nothing to do. Believe me, when you get older, the days are not long enough to get what you want to do in one day.
Learn About: What contrast does Duane Hollow Horn Bear draw between clock-directed schedules and earlier ways of organizing life?
Learn From: How could you make a plan that respects a deadline and also allows time for people and careful work?
05 Wolakota Project Video Transcripts and URLs.docx · WP-0040; video 2yKyvt5gtVE; passage containing: our lives are always guided by that clock.. Teaching interpretation is separate from official wording and the interviewee’s account.
G54 — Set and prioritize goals and set a timeline
Explore G54 · The Story of Time - Duane Hollow Horn Bear - OSEU 2 · OSEU 2
Reviewed teaching connection (Exploratory): The speaker contrasts clock-directed schedules with an earlier task- and season-oriented way of life. This invites examining assumptions about time; it does not teach scheduling tools or negate workplace attendance expectations.
Updated for Proposed August 9, 2024: The account contrasts ways of living and time expectations; retain the overall identity context without claiming the more specific two-worlds standard. Original JAG–interview approval retained.
There was a time period when a Lakota individual could not promise where he was going to be on any particular day, at any particular time like we do today. We have technology that just guides our lives. Like Sharla sends me an email…”We chose November 17th. 9AM. Be here.” We follow…it seems our lives are always guided by that clock. A Lakota person, a long time ago, wasn’t guided by this. If there was something that needed to be done, they took the time to address it. They would sometimes take days…sometimes they would…particularly in the line of our ceremonies…if you chose to do a particular gathering, there was no particular hour that was set. We went by the time period of the moon. This is the time period…living by the seasons…this is the time period that the gathering was going to happen. We would come together by word of mouth. We would…people would come…and gather and camp…and stay together. Everybody had a role…everybody had a responsibility to the doings that they contributed. And no one was pressured…saying “You gotta have that here by two o’clock. You got to be here. We’ve got to be done by four o’clock.” No. If it took another day, then they took another day. If they took another two days…then there was no set time period. It’s a way of life that our people found very fitting. A long time ago…our grandfathers…the way that life was out here…there was plenty of buffalo…a lot of elk…plenty of deer. The rivers were full of fish. A man could get up in the morning and decide whether today, “I think today, I’ll go track an elk. Go hunt an elk.” “Or maybe today, I’ll go fishing.” “Or maybe today, I’ll stay home with the wife.” “Or maybe I’ll just kick back and relax today.” “Or maybe I’ll be a problem for the Crows over there today.” He could decide what he wanted to do…lived out his life and…go hunting and go fishing…decide not to do anything. Then Western civilization came out here and thought they could improve upon a system like that…with their time clock. It’s a strange world we live in today where we have to follow the clock. You know…rush rush rush. It gets you old too fast. So, slow down and enjoy your youth as you are growing up. Life gets faster as you get older. Some days you’re feeling your days are boring. I used to feel that way when I was young…that there was nothing to do. Believe me, when you get older, the days are not long enough to get what you want to do in one day.
Learn About: What contrast does Duane Hollow Horn Bear draw between clock-directed schedules and earlier ways of organizing life?
Learn From: How could you make a plan that respects a deadline and also allows time for people and careful work?
05 Wolakota Project Video Transcripts and URLs.docx · WP-0040; video 2yKyvt5gtVE; passage containing: our lives are always guided by that clock.. Teaching interpretation is separate from official wording and the interviewee’s account.
L112 — Establish long- and short-term goals
Explore L112 · The Story of Time - Duane Hollow Horn Bear - OSEU 2 · OSEU 2
Reviewed teaching connection (Exploratory): The speaker contrasts clock-directed schedules with an earlier task- and season-oriented way of life. This invites examining assumptions about time; it does not teach scheduling tools or negate workplace attendance expectations.
Updated for Proposed August 9, 2024: The account contrasts ways of living and time expectations; retain the overall identity context without claiming the more specific two-worlds standard. Original JAG–interview approval retained.
There was a time period when a Lakota individual could not promise where he was going to be on any particular day, at any particular time like we do today. We have technology that just guides our lives. Like Sharla sends me an email…”We chose November 17th. 9AM. Be here.” We follow…it seems our lives are always guided by that clock. A Lakota person, a long time ago, wasn’t guided by this. If there was something that needed to be done, they took the time to address it. They would sometimes take days…sometimes they would…particularly in the line of our ceremonies…if you chose to do a particular gathering, there was no particular hour that was set. We went by the time period of the moon. This is the time period…living by the seasons…this is the time period that the gathering was going to happen. We would come together by word of mouth. We would…people would come…and gather and camp…and stay together. Everybody had a role…everybody had a responsibility to the doings that they contributed. And no one was pressured…saying “You gotta have that here by two o’clock. You got to be here. We’ve got to be done by four o’clock.” No. If it took another day, then they took another day. If they took another two days…then there was no set time period. It’s a way of life that our people found very fitting. A long time ago…our grandfathers…the way that life was out here…there was plenty of buffalo…a lot of elk…plenty of deer. The rivers were full of fish. A man could get up in the morning and decide whether today, “I think today, I’ll go track an elk. Go hunt an elk.” “Or maybe today, I’ll go fishing.” “Or maybe today, I’ll stay home with the wife.” “Or maybe I’ll just kick back and relax today.” “Or maybe I’ll be a problem for the Crows over there today.” He could decide what he wanted to do…lived out his life and…go hunting and go fishing…decide not to do anything. Then Western civilization came out here and thought they could improve upon a system like that…with their time clock. It’s a strange world we live in today where we have to follow the clock. You know…rush rush rush. It gets you old too fast. So, slow down and enjoy your youth as you are growing up. Life gets faster as you get older. Some days you’re feeling your days are boring. I used to feel that way when I was young…that there was nothing to do. Believe me, when you get older, the days are not long enough to get what you want to do in one day.
Learn About: What contrast does Duane Hollow Horn Bear draw between clock-directed schedules and earlier ways of organizing life?
Learn From: How could you make a plan that respects a deadline and also allows time for people and careful work?
05 Wolakota Project Video Transcripts and URLs.docx · WP-0040; video 2yKyvt5gtVE; passage containing: our lives are always guided by that clock.. Teaching interpretation is separate from official wording and the interviewee’s account.
F37 — Develop a healthy self-concept for home, school, and work
Explore F37 · Pride In Where I Come From - Victor Douville - OSEU #2 · OSEU 2
Reviewed teaching connection (Supporting): Douville links pride in where people come from with rebuilding self-identity. This invites reflection on sources of a healthy self-concept while preserving the specific tribal context of his account.
Updated for Proposed August 9, 2024: The short passage supports the overall understanding of identity and strength without establishing a traditional-to-contemporary continuum. Original JAG–interview approval retained.
So everybody has pride in where they come from… and that's really one of the things that we teach…try to teach the tribe members… because they lost that self-identity.
Learn About: What does Douville say about belonging and self-identity?
Learn From: How might a chosen source of belonging support someone’s self-concept?
05 Wolakota Project Video Transcripts and URLs.docx · WP-0022 · video ID kq7VdO-W0JM · cited transcript passage. Teaching interpretation is separate from official wording and the interviewee’s account.
J106 — Identify and understand personal interests, aptitudes, and abilities
Explore J106 · Pride In Where I Come From - Victor Douville - OSEU #2 · OSEU 2
Reviewed teaching connection (Supporting): Understanding where one comes from can open inquiry into interests and strengths. This is a supporting reflection pathway; the interview does not assess occupational abilities.
Updated for Proposed August 9, 2024: The short passage supports the overall understanding of identity and strength without establishing a traditional-to-contemporary continuum. Original JAG–interview approval retained.
So everybody has pride in where they come from… and that's really one of the things that we teach…try to teach the tribe members… because they lost that self-identity.
Learn About: What does Douville say about belonging and self-identity?
Learn From: How might a chosen source of belonging support someone’s self-concept?
05 Wolakota Project Video Transcripts and URLs.docx · WP-0022 · video ID kq7VdO-W0JM · cited transcript passage. Teaching interpretation is separate from official wording and the interviewee’s account.
Q130 — Demonstrate understanding of social and cultural diversity
Explore Q130 · Pride In Where I Come From - Victor Douville - OSEU #2 · OSEU 2
Reviewed teaching connection (Supporting): His discussion of belonging challenges an individual-only view of identity. Students can consider how community histories shape identity without assuming all people share the same experience.
Updated for Proposed August 9, 2024: The short passage supports the overall understanding of identity and strength without establishing a traditional-to-contemporary continuum. Original JAG–interview approval retained.
So everybody has pride in where they come from… and that's really one of the things that we teach…try to teach the tribe members… because they lost that self-identity.
Learn About: What does Douville say about belonging and self-identity?
Learn From: How might a chosen source of belonging support someone’s self-concept?
05 Wolakota Project Video Transcripts and URLs.docx · WP-0022 · video ID kq7VdO-W0JM · cited transcript passage. Teaching interpretation is separate from official wording and the interviewee’s account.
A1 — Identify occupational interests, aptitudes, and abilities
Explore A1 · Pride In Where I Come From - Victor Douville - OSEU #2 · OSEU 2
Reviewed teaching connection (Supporting): The account offers an identity-based starting point for identifying interests and strengths. Students still need additional occupational exploration and aptitude evidence.
Updated for Proposed August 9, 2024: The short passage supports the overall understanding of identity and strength without establishing a traditional-to-contemporary continuum. Original JAG–interview approval retained.
So everybody has pride in where they come from… and that's really one of the things that we teach…try to teach the tribe members… because they lost that self-identity.
Learn About: What does Douville say about belonging and self-identity?
Learn From: How might a chosen source of belonging support someone’s self-concept?
05 Wolakota Project Video Transcripts and URLs.docx · WP-0022 · video ID kq7VdO-W0JM · cited transcript passage. Teaching interpretation is separate from official wording and the interviewee’s account.
F37 — Develop a healthy self-concept for home, school, and work
Explore F37 · A Proper Grieving - Duane Hollow Horn Bear – Storytelling · OSEU 2
Reviewed teaching connection (Supporting): Hollow Horn Bear describes students responding to cultural losses and finding hope through discovering and using their gifts. This supports F37 by inviting students to connect strengths and belonging with self-concept.
Updated for Proposed August 9, 2024: New connection to the overall current understanding. No specific OSEU standard alignment is claimed. Original JAG–interview approval retained.
Stories such as this touch my people in many, many different ways. I have been teaching for 25 years. I had young students come to me and ask me, Mr. Hollow Horn Bear, what you are sharing with us, is this the truth? I said, yes it is. Mr. Hollow Horn Bear, I'm angry. I can't take this. I can't just sit here and listen to this. I'm going to drop this class. Maybe I'll come back next semester. It has happened. Students come back one semester, maybe the next semester, maybe three times. I tell my people, my students, all of us, all of us, native and non-native, we must all process through a grieving cycle, a proper grieving cycle, to look back in our history and identify those very significant losses. Culture, traditions, children, spirituality, language, and the big one, land. And we must begin to process these in a proper way. the proper way, we find hope within ourselves.
Learn About: What details in this passage support the speaker’s account of identity and hope? What would you need to hear in the full interview before interpreting it?
Learn From: How could you connect strengths and belonging with self-concept? Use a fictional or classroom example if you prefer, and explain which part of the speaker’s account informed your approach.
05 Wolakota Project Video Transcripts and URLs.docx · WP-0011; https://www.youtube.com/watch?v=-YoOCPeDTFk; opening passage. Teaching interpretation is separate from official wording and the interviewee’s account.
J106 — Identify and understand personal interests, aptitudes, and abilities
Explore J106 · A Proper Grieving - Duane Hollow Horn Bear – Storytelling · OSEU 2
Reviewed teaching connection (Supporting): Hollow Horn Bear describes students responding to cultural losses and finding hope through discovering and using their gifts. This supports J106 by inviting students to identify gifts that can contribute to others.
Updated for Proposed August 9, 2024: New connection to the overall current understanding. No specific OSEU standard alignment is claimed. Original JAG–interview approval retained.
Stories such as this touch my people in many, many different ways. I have been teaching for 25 years. I had young students come to me and ask me, Mr. Hollow Horn Bear, what you are sharing with us, is this the truth? I said, yes it is. Mr. Hollow Horn Bear, I'm angry. I can't take this. I can't just sit here and listen to this. I'm going to drop this class. Maybe I'll come back next semester. It has happened. Students come back one semester, maybe the next semester, maybe three times. I tell my people, my students, all of us, all of us, native and non-native, we must all process through a grieving cycle, a proper grieving cycle, to look back in our history and identify those very significant losses. Culture, traditions, children, spirituality, language, and the big one, land. And we must begin to process these in a proper way. the proper way, we find hope within ourselves.
Learn About: What details in this passage support the speaker’s account of identity and hope? What would you need to hear in the full interview before interpreting it?
Learn From: How could you identify gifts that can contribute to others? Use a fictional or classroom example if you prefer, and explain which part of the speaker’s account informed your approach.
05 Wolakota Project Video Transcripts and URLs.docx · WP-0011; https://www.youtube.com/watch?v=-YoOCPeDTFk; opening passage. Teaching interpretation is separate from official wording and the interviewee’s account.
H79 — Demonstrate the ability to learn from past experiences
Explore H79 · A Proper Grieving - Duane Hollow Horn Bear – Storytelling · OSEU 2
Reviewed teaching connection (Supporting): Hollow Horn Bear describes students responding to cultural losses and finding hope through discovering and using their gifts. This supports H79 by inviting students to reflect on how history shapes present experiences.
Updated for Proposed August 9, 2024: New connection to the overall current understanding. No specific OSEU standard alignment is claimed. Original JAG–interview approval retained.
Stories such as this touch my people in many, many different ways. I have been teaching for 25 years. I had young students come to me and ask me, Mr. Hollow Horn Bear, what you are sharing with us, is this the truth? I said, yes it is. Mr. Hollow Horn Bear, I'm angry. I can't take this. I can't just sit here and listen to this. I'm going to drop this class. Maybe I'll come back next semester. It has happened. Students come back one semester, maybe the next semester, maybe three times. I tell my people, my students, all of us, all of us, native and non-native, we must all process through a grieving cycle, a proper grieving cycle, to look back in our history and identify those very significant losses. Culture, traditions, children, spirituality, language, and the big one, land. And we must begin to process these in a proper way. the proper way, we find hope within ourselves.
Learn About: What details in this passage support the speaker’s account of identity and hope? What would you need to hear in the full interview before interpreting it?
Learn From: How could you reflect on how history shapes present experiences? Use a fictional or classroom example if you prefer, and explain which part of the speaker’s account informed your approach.
05 Wolakota Project Video Transcripts and URLs.docx · WP-0011; https://www.youtube.com/watch?v=-YoOCPeDTFk; opening passage. Teaching interpretation is separate from official wording and the interviewee’s account.
N122 — Define and demonstrate empathy
Explore N122 · A Proper Grieving - Duane Hollow Horn Bear – Storytelling · OSEU 2
Reviewed teaching connection (Supporting): Hollow Horn Bear describes students responding to cultural losses and finding hope through discovering and using their gifts. This supports N122 by inviting students to listen to responses to loss without assuming everyone reacts alike.
Updated for Proposed August 9, 2024: New connection to the overall current understanding. No specific OSEU standard alignment is claimed. Original JAG–interview approval retained.
Stories such as this touch my people in many, many different ways. I have been teaching for 25 years. I had young students come to me and ask me, Mr. Hollow Horn Bear, what you are sharing with us, is this the truth? I said, yes it is. Mr. Hollow Horn Bear, I'm angry. I can't take this. I can't just sit here and listen to this. I'm going to drop this class. Maybe I'll come back next semester. It has happened. Students come back one semester, maybe the next semester, maybe three times. I tell my people, my students, all of us, all of us, native and non-native, we must all process through a grieving cycle, a proper grieving cycle, to look back in our history and identify those very significant losses. Culture, traditions, children, spirituality, language, and the big one, land. And we must begin to process these in a proper way. the proper way, we find hope within ourselves.
Learn About: What details in this passage support the speaker’s account of identity and hope? What would you need to hear in the full interview before interpreting it?
Learn From: How could you listen to responses to loss without assuming everyone reacts alike? Use a fictional or classroom example if you prefer, and explain which part of the speaker’s account informed your approach.
05 Wolakota Project Video Transcripts and URLs.docx · WP-0011; https://www.youtube.com/watch?v=-YoOCPeDTFk; opening passage. Teaching interpretation is separate from official wording and the interviewee’s account.
Q129 — Describe the future, including personal and career potential
Explore Q129 · A Proper Grieving - Duane Hollow Horn Bear – Storytelling · OSEU 2
Reviewed teaching connection (Supporting): Hollow Horn Bear describes students responding to cultural losses and finding hope through discovering and using their gifts. This supports Q129 by inviting students to imagine a future contribution grounded in strengths.
Updated for Proposed August 9, 2024: New connection to the overall current understanding. No specific OSEU standard alignment is claimed. Original JAG–interview approval retained.
Stories such as this touch my people in many, many different ways. I have been teaching for 25 years. I had young students come to me and ask me, Mr. Hollow Horn Bear, what you are sharing with us, is this the truth? I said, yes it is. Mr. Hollow Horn Bear, I'm angry. I can't take this. I can't just sit here and listen to this. I'm going to drop this class. Maybe I'll come back next semester. It has happened. Students come back one semester, maybe the next semester, maybe three times. I tell my people, my students, all of us, all of us, native and non-native, we must all process through a grieving cycle, a proper grieving cycle, to look back in our history and identify those very significant losses. Culture, traditions, children, spirituality, language, and the big one, land. And we must begin to process these in a proper way. the proper way, we find hope within ourselves.
Learn About: What details in this passage support the speaker’s account of identity and hope? What would you need to hear in the full interview before interpreting it?
Learn From: How could you imagine a future contribution grounded in strengths? Use a fictional or classroom example if you prefer, and explain which part of the speaker’s account informed your approach.
05 Wolakota Project Video Transcripts and URLs.docx · WP-0011; https://www.youtube.com/watch?v=-YoOCPeDTFk; opening passage. Teaching interpretation is separate from official wording and the interviewee’s account.
G48 — Demonstrate an openness to change
Explore G48 · Modern Conveniences - Irene Eagle Thunder-Skunk - OSEU 7 · OSEU 2
Reviewed teaching connection (Supporting): Irene Eagle Thunder Skunk compares remembered everyday life with newer transportation, payment, and household conveniences. This supports G48 by inviting students to consider responses to changes in everyday life.
Updated for Proposed August 9, 2024: New connection to the overall current understanding. No specific OSEU standard alignment is claimed. Original JAG–interview approval retained.
But when we were, you know, when we were kids, now people, I've been saying that when my kids come back from college, I was telling them, my grandkids, I said, now when people want to go someplace, they have a brand new car and they have cash cards and everything, they jump in there and they go wherever they want to go. Back in the days, we have to travel from our nation to Lord Blue. In the wintertime, in that wagon, our mom and dad and grandma and grandpa and us kids, and I said, we didn't, back in the days, there was no, everything was home cooked at home. We had cows and chickens and like that, you know, so we have our own milk and stuff. And our mom, my grandma, bakes bread and then we always have oatmeal and cornmeal, no such a thing as eggs or toast. We didn't have a refrigerator, we didn't have any lights, but we used the lantern.
Learn About: What details in this passage support the speaker’s account of change across generations? What would you need to hear in the full interview before interpreting it?
Learn From: How could you consider responses to changes in everyday life? Use a fictional or classroom example if you prefer, and explain which part of the speaker’s account informed your approach.
05 Wolakota Project Video Transcripts and URLs.docx · WP-0053; https://www.youtube.com/watch?v=B4wA1bhyvcA; opening passage. Teaching interpretation is separate from official wording and the interviewee’s account.
H79 — Demonstrate the ability to learn from past experiences
Explore H79 · Modern Conveniences - Irene Eagle Thunder-Skunk - OSEU 7 · OSEU 2
Reviewed teaching connection (Supporting): Irene Eagle Thunder Skunk compares remembered everyday life with newer transportation, payment, and household conveniences. This supports H79 by inviting students to compare remembered experience with present practices.
Updated for Proposed August 9, 2024: New connection to the overall current understanding. No specific OSEU standard alignment is claimed. Original JAG–interview approval retained.
But when we were, you know, when we were kids, now people, I've been saying that when my kids come back from college, I was telling them, my grandkids, I said, now when people want to go someplace, they have a brand new car and they have cash cards and everything, they jump in there and they go wherever they want to go. Back in the days, we have to travel from our nation to Lord Blue. In the wintertime, in that wagon, our mom and dad and grandma and grandpa and us kids, and I said, we didn't, back in the days, there was no, everything was home cooked at home. We had cows and chickens and like that, you know, so we have our own milk and stuff. And our mom, my grandma, bakes bread and then we always have oatmeal and cornmeal, no such a thing as eggs or toast. We didn't have a refrigerator, we didn't have any lights, but we used the lantern.
Learn About: What details in this passage support the speaker’s account of change across generations? What would you need to hear in the full interview before interpreting it?
Learn From: How could you compare remembered experience with present practices? Use a fictional or classroom example if you prefer, and explain which part of the speaker’s account informed your approach.
05 Wolakota Project Video Transcripts and URLs.docx · WP-0053; https://www.youtube.com/watch?v=B4wA1bhyvcA; opening passage. Teaching interpretation is separate from official wording and the interviewee’s account.
Q130 — Demonstrate understanding of social and cultural diversity
Explore Q130 · Modern Conveniences - Irene Eagle Thunder-Skunk - OSEU 7 · OSEU 2
Reviewed teaching connection (Supporting): Irene Eagle Thunder Skunk compares remembered everyday life with newer transportation, payment, and household conveniences. This supports Q130 by inviting students to listen to a generational perspective without generalizing it.
Updated for Proposed August 9, 2024: New connection to the overall current understanding. No specific OSEU standard alignment is claimed. Original JAG–interview approval retained.
But when we were, you know, when we were kids, now people, I've been saying that when my kids come back from college, I was telling them, my grandkids, I said, now when people want to go someplace, they have a brand new car and they have cash cards and everything, they jump in there and they go wherever they want to go. Back in the days, we have to travel from our nation to Lord Blue. In the wintertime, in that wagon, our mom and dad and grandma and grandpa and us kids, and I said, we didn't, back in the days, there was no, everything was home cooked at home. We had cows and chickens and like that, you know, so we have our own milk and stuff. And our mom, my grandma, bakes bread and then we always have oatmeal and cornmeal, no such a thing as eggs or toast. We didn't have a refrigerator, we didn't have any lights, but we used the lantern.
Learn About: What details in this passage support the speaker’s account of change across generations? What would you need to hear in the full interview before interpreting it?
Learn From: How could you listen to a generational perspective without generalizing it? Use a fictional or classroom example if you prefer, and explain which part of the speaker’s account informed your approach.
05 Wolakota Project Video Transcripts and URLs.docx · WP-0053; https://www.youtube.com/watch?v=B4wA1bhyvcA; opening passage. Teaching interpretation is separate from official wording and the interviewee’s account.
G41 — Apply critical thinking skills
Explore G41 · Modern Conveniences - Irene Eagle Thunder-Skunk - OSEU 7 · OSEU 2
Reviewed teaching connection (Supporting): Irene Eagle Thunder Skunk compares remembered everyday life with newer transportation, payment, and household conveniences. This supports G41 by inviting students to distinguish personal recollection from broad claims.
Updated for Proposed August 9, 2024: New connection to the overall current understanding. No specific OSEU standard alignment is claimed. Original JAG–interview approval retained.
But when we were, you know, when we were kids, now people, I've been saying that when my kids come back from college, I was telling them, my grandkids, I said, now when people want to go someplace, they have a brand new car and they have cash cards and everything, they jump in there and they go wherever they want to go. Back in the days, we have to travel from our nation to Lord Blue. In the wintertime, in that wagon, our mom and dad and grandma and grandpa and us kids, and I said, we didn't, back in the days, there was no, everything was home cooked at home. We had cows and chickens and like that, you know, so we have our own milk and stuff. And our mom, my grandma, bakes bread and then we always have oatmeal and cornmeal, no such a thing as eggs or toast. We didn't have a refrigerator, we didn't have any lights, but we used the lantern.
Learn About: What details in this passage support the speaker’s account of change across generations? What would you need to hear in the full interview before interpreting it?
Learn From: How could you distinguish personal recollection from broad claims? Use a fictional or classroom example if you prefer, and explain which part of the speaker’s account informed your approach.
05 Wolakota Project Video Transcripts and URLs.docx · WP-0053; https://www.youtube.com/watch?v=B4wA1bhyvcA; opening passage. Teaching interpretation is separate from official wording and the interviewee’s account.
G46 — Demonstrate how to work with diverse people
Explore G46 · Joining the Lakota Community - Josie Bald Eagle - OSEU #2 · OSEU 2
Reviewed teaching connection (Supporting): Josie Bald Eagle describes arriving from abroad and learning about an unfamiliar community, its institutions, and places. This supports G46 by inviting students to approach unfamiliar people with openness.
Updated for Proposed August 9, 2024: New connection to the overall current understanding. No specific OSEU standard alignment is claimed. Original JAG–interview approval retained.
I came here… and I came into the Indian world. And then on the Indian reservation, I had no idea at all of what I was getting myself into. To me it was only the guy. I didn't care about his age. I never even thought about the age…and about America… I had no idea. So when I came here, most of my growing up has been here on the reservation. So, for me, what the people are going through here, is actually what I experienced with them. This is my first new pressure, my first thing… whatever happens on the outside…I had no idea till our kids grew up and I went… started to go and visit them. Then I learned about where to go in the United States… what’s an office… a courthouse. I had no idea. Nothing. Nothing about nothing. So, it's just like being reborn somewhere and…I'm open to that. I'm a good player, so.
Learn About: What details in this passage support the speaker’s account of learning a new community? What would you need to hear in the full interview before interpreting it?
Learn From: How could you approach unfamiliar people with openness? Use a fictional or classroom example if you prefer, and explain which part of the speaker’s account informed your approach.
05 Wolakota Project Video Transcripts and URLs.docx · WP-0062; https://www.youtube.com/watch?v=u6vy98d3yhs; opening passage. Teaching interpretation is separate from official wording and the interviewee’s account.
G52 — Demonstrate an ability to adapt to people and situations
Explore G52 · Joining the Lakota Community - Josie Bald Eagle - OSEU #2 · OSEU 2
Reviewed teaching connection (Supporting): Josie Bald Eagle describes arriving from abroad and learning about an unfamiliar community, its institutions, and places. This supports G52 by inviting students to adapt to an unfamiliar social setting.
Updated for Proposed August 9, 2024: New connection to the overall current understanding. No specific OSEU standard alignment is claimed. Original JAG–interview approval retained.
I came here… and I came into the Indian world. And then on the Indian reservation, I had no idea at all of what I was getting myself into. To me it was only the guy. I didn't care about his age. I never even thought about the age…and about America… I had no idea. So when I came here, most of my growing up has been here on the reservation. So, for me, what the people are going through here, is actually what I experienced with them. This is my first new pressure, my first thing… whatever happens on the outside…I had no idea till our kids grew up and I went… started to go and visit them. Then I learned about where to go in the United States… what’s an office… a courthouse. I had no idea. Nothing. Nothing about nothing. So, it's just like being reborn somewhere and…I'm open to that. I'm a good player, so.
Learn About: What details in this passage support the speaker’s account of learning a new community? What would you need to hear in the full interview before interpreting it?
Learn From: How could you adapt to an unfamiliar social setting? Use a fictional or classroom example if you prefer, and explain which part of the speaker’s account informed your approach.
05 Wolakota Project Video Transcripts and URLs.docx · WP-0062; https://www.youtube.com/watch?v=u6vy98d3yhs; opening passage. Teaching interpretation is separate from official wording and the interviewee’s account.
Q130 — Demonstrate understanding of social and cultural diversity
Explore Q130 · Joining the Lakota Community - Josie Bald Eagle - OSEU #2 · OSEU 2
Reviewed teaching connection (Supporting): Josie Bald Eagle describes arriving from abroad and learning about an unfamiliar community, its institutions, and places. This supports Q130 by inviting students to recognize differences without assumptions.
Updated for Proposed August 9, 2024: New connection to the overall current understanding. No specific OSEU standard alignment is claimed. Original JAG–interview approval retained.
I came here… and I came into the Indian world. And then on the Indian reservation, I had no idea at all of what I was getting myself into. To me it was only the guy. I didn't care about his age. I never even thought about the age…and about America… I had no idea. So when I came here, most of my growing up has been here on the reservation. So, for me, what the people are going through here, is actually what I experienced with them. This is my first new pressure, my first thing… whatever happens on the outside…I had no idea till our kids grew up and I went… started to go and visit them. Then I learned about where to go in the United States… what’s an office… a courthouse. I had no idea. Nothing. Nothing about nothing. So, it's just like being reborn somewhere and…I'm open to that. I'm a good player, so.
Learn About: What details in this passage support the speaker’s account of learning a new community? What would you need to hear in the full interview before interpreting it?
Learn From: How could you recognize differences without assumptions? Use a fictional or classroom example if you prefer, and explain which part of the speaker’s account informed your approach.
05 Wolakota Project Video Transcripts and URLs.docx · WP-0062; https://www.youtube.com/watch?v=u6vy98d3yhs; opening passage. Teaching interpretation is separate from official wording and the interviewee’s account.
G48 — Demonstrate an openness to change
Explore G48 · Joining the Lakota Community - Josie Bald Eagle - OSEU #2 · OSEU 2
Reviewed teaching connection (Supporting): Josie Bald Eagle describes arriving from abroad and learning about an unfamiliar community, its institutions, and places. This supports G48 by inviting students to consider changes involved in joining a new community.
Updated for Proposed August 9, 2024: New connection to the overall current understanding. No specific OSEU standard alignment is claimed. Original JAG–interview approval retained.
I came here… and I came into the Indian world. And then on the Indian reservation, I had no idea at all of what I was getting myself into. To me it was only the guy. I didn't care about his age. I never even thought about the age…and about America… I had no idea. So when I came here, most of my growing up has been here on the reservation. So, for me, what the people are going through here, is actually what I experienced with them. This is my first new pressure, my first thing… whatever happens on the outside…I had no idea till our kids grew up and I went… started to go and visit them. Then I learned about where to go in the United States… what’s an office… a courthouse. I had no idea. Nothing. Nothing about nothing. So, it's just like being reborn somewhere and…I'm open to that. I'm a good player, so.
Learn About: What details in this passage support the speaker’s account of learning a new community? What would you need to hear in the full interview before interpreting it?
Learn From: How could you consider changes involved in joining a new community? Use a fictional or classroom example if you prefer, and explain which part of the speaker’s account informed your approach.
05 Wolakota Project Video Transcripts and URLs.docx · WP-0062; https://www.youtube.com/watch?v=u6vy98d3yhs; opening passage. Teaching interpretation is separate from official wording and the interviewee’s account.
N122 — Define and demonstrate empathy
Explore N122 · Joining the Lakota Community - Josie Bald Eagle - OSEU #2 · OSEU 2
Reviewed teaching connection (Supporting): Josie Bald Eagle describes arriving from abroad and learning about an unfamiliar community, its institutions, and places. This supports N122 by inviting students to understand the uncertainty of a newcomer.
Updated for Proposed August 9, 2024: New connection to the overall current understanding. No specific OSEU standard alignment is claimed. Original JAG–interview approval retained.
I came here… and I came into the Indian world. And then on the Indian reservation, I had no idea at all of what I was getting myself into. To me it was only the guy. I didn't care about his age. I never even thought about the age…and about America… I had no idea. So when I came here, most of my growing up has been here on the reservation. So, for me, what the people are going through here, is actually what I experienced with them. This is my first new pressure, my first thing… whatever happens on the outside…I had no idea till our kids grew up and I went… started to go and visit them. Then I learned about where to go in the United States… what’s an office… a courthouse. I had no idea. Nothing. Nothing about nothing. So, it's just like being reborn somewhere and…I'm open to that. I'm a good player, so.
Learn About: What details in this passage support the speaker’s account of learning a new community? What would you need to hear in the full interview before interpreting it?
Learn From: How could you understand the uncertainty of a newcomer? Use a fictional or classroom example if you prefer, and explain which part of the speaker’s account informed your approach.
05 Wolakota Project Video Transcripts and URLs.docx · WP-0062; https://www.youtube.com/watch?v=u6vy98d3yhs; opening passage. Teaching interpretation is separate from official wording and the interviewee’s account.
R132 — Access key local resources
Explore R132 · Joining the Lakota Community - Josie Bald Eagle - OSEU #2 · OSEU 2
Reviewed teaching connection (Exploratory): Josie Bald Eagle describes arriving from abroad and learning about an unfamiliar community, its institutions, and places. This supports R132 by inviting students to identify local institutions to investigate further. This is a classroom transfer opportunity; the interview does not provide a complete procedure for demonstrating this competency.
Updated for Proposed August 9, 2024: New connection to the overall current understanding. No specific OSEU standard alignment is claimed. Original JAG–interview approval retained.
I came here… and I came into the Indian world. And then on the Indian reservation, I had no idea at all of what I was getting myself into. To me it was only the guy. I didn't care about his age. I never even thought about the age…and about America… I had no idea. So when I came here, most of my growing up has been here on the reservation. So, for me, what the people are going through here, is actually what I experienced with them. This is my first new pressure, my first thing… whatever happens on the outside…I had no idea till our kids grew up and I went… started to go and visit them. Then I learned about where to go in the United States… what’s an office… a courthouse. I had no idea. Nothing. Nothing about nothing. So, it's just like being reborn somewhere and…I'm open to that. I'm a good player, so.
Learn About: What details in this passage support the speaker’s account of learning a new community? What would you need to hear in the full interview before interpreting it?
Learn From: How could you identify local institutions to investigate further? Use a fictional or classroom example if you prefer, and explain which part of the speaker’s account informed your approach.
05 Wolakota Project Video Transcripts and URLs.docx · WP-0062; https://www.youtube.com/watch?v=u6vy98d3yhs; opening passage. Teaching interpretation is separate from official wording and the interviewee’s account.
F37 — Develop a healthy self-concept for home, school, and work
Explore F37 · Connections to Land and People - Lowell Amiotte - OSEU #1 · OSEU 2
Reviewed teaching connection (Supporting): Lowell Amiotte describes connections to places, education, and people and choosing where he belongs. This supports F37 by inviting students to consider belonging in self-concept.
Updated for Proposed August 9, 2024: New connection to the overall current understanding. No specific OSEU standard alignment is claimed. Original JAG–interview approval retained.
We're very connected to the land here. I've been really lucky. I got to spend ten years in Spearfish working at Black Hills State, and I went to school there. So I kind of feel that that's home. I'm connected to that. I am from Pine Ridge, and I'm connected to that through the people, the animals, and everything. And then to Rapid City. I went to school here and so I'm lucky, you know, I have all those connections to the land here in this area. And I think the inner connection with the people has been very important to make that connection to the land. All the people are the ones who make it worthwhile to be in a certain area. And I chose to identify with Indian people. A lot of people look at me and say, “Who are you, Indian?” I say, “Yeah, I mean, you know, I wouldn't know that, you know.” So it's been the Indian people who I've really enjoyed and wanted to be with.
Learn About: What details in this passage support the speaker’s account of belonging and place? What would you need to hear in the full interview before interpreting it?
Learn From: How could you consider belonging in self-concept? Use a fictional or classroom example if you prefer, and explain which part of the speaker’s account informed your approach.
05 Wolakota Project Video Transcripts and URLs.docx · WP-0077; https://www.youtube.com/watch?v=yuGkJE--5hw; opening passage. Teaching interpretation is separate from official wording and the interviewee’s account.
J106 — Identify and understand personal interests, aptitudes, and abilities
Explore J106 · Connections to Land and People - Lowell Amiotte - OSEU #1 · OSEU 2
Reviewed teaching connection (Supporting): Lowell Amiotte describes connections to places, education, and people and choosing where he belongs. This supports J106 by inviting students to identify interests and commitments in one’s life.
Updated for Proposed August 9, 2024: New connection to the overall current understanding. No specific OSEU standard alignment is claimed. Original JAG–interview approval retained.
We're very connected to the land here. I've been really lucky. I got to spend ten years in Spearfish working at Black Hills State, and I went to school there. So I kind of feel that that's home. I'm connected to that. I am from Pine Ridge, and I'm connected to that through the people, the animals, and everything. And then to Rapid City. I went to school here and so I'm lucky, you know, I have all those connections to the land here in this area. And I think the inner connection with the people has been very important to make that connection to the land. All the people are the ones who make it worthwhile to be in a certain area. And I chose to identify with Indian people. A lot of people look at me and say, “Who are you, Indian?” I say, “Yeah, I mean, you know, I wouldn't know that, you know.” So it's been the Indian people who I've really enjoyed and wanted to be with.
Learn About: What details in this passage support the speaker’s account of belonging and place? What would you need to hear in the full interview before interpreting it?
Learn From: How could you identify interests and commitments in one’s life? Use a fictional or classroom example if you prefer, and explain which part of the speaker’s account informed your approach.
05 Wolakota Project Video Transcripts and URLs.docx · WP-0077; https://www.youtube.com/watch?v=yuGkJE--5hw; opening passage. Teaching interpretation is separate from official wording and the interviewee’s account.
A3 — Identify desired lifestyle and relate to selected occupations
Explore A3 · Connections to Land and People - Lowell Amiotte - OSEU #1 · OSEU 2
Reviewed teaching connection (Supporting): Lowell Amiotte describes connections to places, education, and people and choosing where he belongs. This supports A3 by inviting students to connect a desired way of life with educational choices.
Updated for Proposed August 9, 2024: New connection to the overall current understanding. No specific OSEU standard alignment is claimed. Original JAG–interview approval retained.
We're very connected to the land here. I've been really lucky. I got to spend ten years in Spearfish working at Black Hills State, and I went to school there. So I kind of feel that that's home. I'm connected to that. I am from Pine Ridge, and I'm connected to that through the people, the animals, and everything. And then to Rapid City. I went to school here and so I'm lucky, you know, I have all those connections to the land here in this area. And I think the inner connection with the people has been very important to make that connection to the land. All the people are the ones who make it worthwhile to be in a certain area. And I chose to identify with Indian people. A lot of people look at me and say, “Who are you, Indian?” I say, “Yeah, I mean, you know, I wouldn't know that, you know.” So it's been the Indian people who I've really enjoyed and wanted to be with.
Learn About: What details in this passage support the speaker’s account of belonging and place? What would you need to hear in the full interview before interpreting it?
Learn From: How could you connect a desired way of life with educational choices? Use a fictional or classroom example if you prefer, and explain which part of the speaker’s account informed your approach.
05 Wolakota Project Video Transcripts and URLs.docx · WP-0077; https://www.youtube.com/watch?v=yuGkJE--5hw; opening passage. Teaching interpretation is separate from official wording and the interviewee’s account.
Q128 — Develop a career or educational plan which reflects personal goals, interests, and skills
Explore Q128 · Connections to Land and People - Lowell Amiotte - OSEU #1 · OSEU 2
Reviewed teaching connection (Supporting): Lowell Amiotte describes connections to places, education, and people and choosing where he belongs. This supports Q128 by inviting students to consider place and belonging in a plan.
Updated for Proposed August 9, 2024: New connection to the overall current understanding. No specific OSEU standard alignment is claimed. Original JAG–interview approval retained.
We're very connected to the land here. I've been really lucky. I got to spend ten years in Spearfish working at Black Hills State, and I went to school there. So I kind of feel that that's home. I'm connected to that. I am from Pine Ridge, and I'm connected to that through the people, the animals, and everything. And then to Rapid City. I went to school here and so I'm lucky, you know, I have all those connections to the land here in this area. And I think the inner connection with the people has been very important to make that connection to the land. All the people are the ones who make it worthwhile to be in a certain area. And I chose to identify with Indian people. A lot of people look at me and say, “Who are you, Indian?” I say, “Yeah, I mean, you know, I wouldn't know that, you know.” So it's been the Indian people who I've really enjoyed and wanted to be with.
Learn About: What details in this passage support the speaker’s account of belonging and place? What would you need to hear in the full interview before interpreting it?
Learn From: How could you consider place and belonging in a plan? Use a fictional or classroom example if you prefer, and explain which part of the speaker’s account informed your approach.
05 Wolakota Project Video Transcripts and URLs.docx · WP-0077; https://www.youtube.com/watch?v=yuGkJE--5hw; opening passage. Teaching interpretation is separate from official wording and the interviewee’s account.
J103 — Articulate personal values
Explore J103 · Connections to Land and People - Lowell Amiotte - OSEU #1 · OSEU 2
Reviewed teaching connection (Supporting): Lowell Amiotte describes connections to places, education, and people and choosing where he belongs. This supports J103 by inviting students to articulate what matters in choosing a direction.
Updated for Proposed August 9, 2024: New connection to the overall current understanding. No specific OSEU standard alignment is claimed. Original JAG–interview approval retained.
We're very connected to the land here. I've been really lucky. I got to spend ten years in Spearfish working at Black Hills State, and I went to school there. So I kind of feel that that's home. I'm connected to that. I am from Pine Ridge, and I'm connected to that through the people, the animals, and everything. And then to Rapid City. I went to school here and so I'm lucky, you know, I have all those connections to the land here in this area. And I think the inner connection with the people has been very important to make that connection to the land. All the people are the ones who make it worthwhile to be in a certain area. And I chose to identify with Indian people. A lot of people look at me and say, “Who are you, Indian?” I say, “Yeah, I mean, you know, I wouldn't know that, you know.” So it's been the Indian people who I've really enjoyed and wanted to be with.
Learn About: What details in this passage support the speaker’s account of belonging and place? What would you need to hear in the full interview before interpreting it?
Learn From: How could you articulate what matters in choosing a direction? Use a fictional or classroom example if you prefer, and explain which part of the speaker’s account informed your approach.
05 Wolakota Project Video Transcripts and URLs.docx · WP-0077; https://www.youtube.com/watch?v=yuGkJE--5hw; opening passage. Teaching interpretation is separate from official wording and the interviewee’s account.
K107 — Differentiate between opinion and fact
Explore K107 · Addressing Misconceptions - Dr. Sherry Johnson & Dr. Nadine Eastman - OSEU #7 · OSEU 2
Reviewed teaching connection (Supporting): Sherry Johnson and Nadine Eastman challenge assumptions about government checks and generalizations from a few tribes to all Native people. This supports K107 by inviting students to distinguish a generalization from supported evidence.
Updated for Proposed August 9, 2024: New connection to the overall current understanding. No specific OSEU standard alignment is claimed. Original JAG–interview approval retained.
How we ended up all where we are at, how some of our initial tribal members ended up in Canada, how some people ended up in Pearl Creek, and just the push from the federal side, how all of that occurred. So that's our real history and where we ended up migrating and being pushed. And it also, I think if people in, all the students in the state had an understanding, a better understanding, they wouldn't think, first of all, that we get free money, because all of us went to school, and I'm telling you, some nonnative students would say, you get money every month from the government. Well, we all wished we got money every month. We wouldn't have been so poor, had we. But it wasn't true, and you couldn't even argue that away, because so many people believed it then, and so many people believe it now, still today, in this year.
Learn About: What details in this passage support the speaker’s account of challenging stereotypes? What would you need to hear in the full interview before interpreting it?
Learn From: How could you distinguish a generalization from supported evidence? Use a fictional or classroom example if you prefer, and explain which part of the speaker’s account informed your approach.
05 Wolakota Project Video Transcripts and URLs.docx · WP-0082; https://www.youtube.com/watch?v=Y0CaFednqVk; opening passage. Teaching interpretation is separate from official wording and the interviewee’s account.
G41 — Apply critical thinking skills
Explore G41 · Addressing Misconceptions - Dr. Sherry Johnson & Dr. Nadine Eastman - OSEU #7 · OSEU 2
Reviewed teaching connection (Supporting): Sherry Johnson and Nadine Eastman challenge assumptions about government checks and generalizations from a few tribes to all Native people. This supports G41 by inviting students to question assumptions before drawing conclusions.
Updated for Proposed August 9, 2024: New connection to the overall current understanding. No specific OSEU standard alignment is claimed. Original JAG–interview approval retained.
How we ended up all where we are at, how some of our initial tribal members ended up in Canada, how some people ended up in Pearl Creek, and just the push from the federal side, how all of that occurred. So that's our real history and where we ended up migrating and being pushed. And it also, I think if people in, all the students in the state had an understanding, a better understanding, they wouldn't think, first of all, that we get free money, because all of us went to school, and I'm telling you, some nonnative students would say, you get money every month from the government. Well, we all wished we got money every month. We wouldn't have been so poor, had we. But it wasn't true, and you couldn't even argue that away, because so many people believed it then, and so many people believe it now, still today, in this year.
Learn About: What details in this passage support the speaker’s account of challenging stereotypes? What would you need to hear in the full interview before interpreting it?
Learn From: How could you question assumptions before drawing conclusions? Use a fictional or classroom example if you prefer, and explain which part of the speaker’s account informed your approach.
05 Wolakota Project Video Transcripts and URLs.docx · WP-0082; https://www.youtube.com/watch?v=Y0CaFednqVk; opening passage. Teaching interpretation is separate from official wording and the interviewee’s account.
G46 — Demonstrate how to work with diverse people
Explore G46 · Addressing Misconceptions - Dr. Sherry Johnson & Dr. Nadine Eastman - OSEU #7 · OSEU 2
Reviewed teaching connection (Supporting): Sherry Johnson and Nadine Eastman challenge assumptions about government checks and generalizations from a few tribes to all Native people. This supports G46 by inviting students to avoid stereotypes in working with others.
Updated for Proposed August 9, 2024: New connection to the overall current understanding. No specific OSEU standard alignment is claimed. Original JAG–interview approval retained.
How we ended up all where we are at, how some of our initial tribal members ended up in Canada, how some people ended up in Pearl Creek, and just the push from the federal side, how all of that occurred. So that's our real history and where we ended up migrating and being pushed. And it also, I think if people in, all the students in the state had an understanding, a better understanding, they wouldn't think, first of all, that we get free money, because all of us went to school, and I'm telling you, some nonnative students would say, you get money every month from the government. Well, we all wished we got money every month. We wouldn't have been so poor, had we. But it wasn't true, and you couldn't even argue that away, because so many people believed it then, and so many people believe it now, still today, in this year.
Learn About: What details in this passage support the speaker’s account of challenging stereotypes? What would you need to hear in the full interview before interpreting it?
Learn From: How could you avoid stereotypes in working with others? Use a fictional or classroom example if you prefer, and explain which part of the speaker’s account informed your approach.
05 Wolakota Project Video Transcripts and URLs.docx · WP-0082; https://www.youtube.com/watch?v=Y0CaFednqVk; opening passage. Teaching interpretation is separate from official wording and the interviewee’s account.
Q130 — Demonstrate understanding of social and cultural diversity
Explore Q130 · Addressing Misconceptions - Dr. Sherry Johnson & Dr. Nadine Eastman - OSEU #7 · OSEU 2
Reviewed teaching connection (Supporting): Sherry Johnson and Nadine Eastman challenge assumptions about government checks and generalizations from a few tribes to all Native people. This supports Q130 by inviting students to recognize variation among communities.
Updated for Proposed August 9, 2024: New connection to the overall current understanding. No specific OSEU standard alignment is claimed. Original JAG–interview approval retained.
How we ended up all where we are at, how some of our initial tribal members ended up in Canada, how some people ended up in Pearl Creek, and just the push from the federal side, how all of that occurred. So that's our real history and where we ended up migrating and being pushed. And it also, I think if people in, all the students in the state had an understanding, a better understanding, they wouldn't think, first of all, that we get free money, because all of us went to school, and I'm telling you, some nonnative students would say, you get money every month from the government. Well, we all wished we got money every month. We wouldn't have been so poor, had we. But it wasn't true, and you couldn't even argue that away, because so many people believed it then, and so many people believe it now, still today, in this year.
Learn About: What details in this passage support the speaker’s account of challenging stereotypes? What would you need to hear in the full interview before interpreting it?
Learn From: How could you recognize variation among communities? Use a fictional or classroom example if you prefer, and explain which part of the speaker’s account informed your approach.
05 Wolakota Project Video Transcripts and URLs.docx · WP-0082; https://www.youtube.com/watch?v=Y0CaFednqVk; opening passage. Teaching interpretation is separate from official wording and the interviewee’s account.
H67 — Demonstrate reasoning skills
Explore H67 · Addressing Misconceptions - Dr. Sherry Johnson & Dr. Nadine Eastman - OSEU #7 · OSEU 2
Reviewed teaching connection (Supporting): Sherry Johnson and Nadine Eastman challenge assumptions about government checks and generalizations from a few tribes to all Native people. This supports H67 by inviting students to test the reasoning behind a claim.
Updated for Proposed August 9, 2024: New connection to the overall current understanding. No specific OSEU standard alignment is claimed. Original JAG–interview approval retained.
How we ended up all where we are at, how some of our initial tribal members ended up in Canada, how some people ended up in Pearl Creek, and just the push from the federal side, how all of that occurred. So that's our real history and where we ended up migrating and being pushed. And it also, I think if people in, all the students in the state had an understanding, a better understanding, they wouldn't think, first of all, that we get free money, because all of us went to school, and I'm telling you, some nonnative students would say, you get money every month from the government. Well, we all wished we got money every month. We wouldn't have been so poor, had we. But it wasn't true, and you couldn't even argue that away, because so many people believed it then, and so many people believe it now, still today, in this year.
Learn About: What details in this passage support the speaker’s account of challenging stereotypes? What would you need to hear in the full interview before interpreting it?
Learn From: How could you test the reasoning behind a claim? Use a fictional or classroom example if you prefer, and explain which part of the speaker’s account informed your approach.
05 Wolakota Project Video Transcripts and URLs.docx · WP-0082; https://www.youtube.com/watch?v=Y0CaFednqVk; opening passage. Teaching interpretation is separate from official wording and the interviewee’s account.
G48 — Demonstrate an openness to change
Explore G48 · Forces of Disintegration and Integration - Kevin Locke - OSEU #2 · OSEU 2
Reviewed teaching connection (Supporting): Kevin Locke describes resilience as a coping skill and reflects on rapid change and attention to disturbing news. This supports G48 by inviting students to consider adapting to change.
Updated for Proposed August 9, 2024: New connection to the overall current understanding. No specific OSEU standard alignment is claimed. Original JAG–interview approval retained.
These little children…they’re very resilient. You can see how malleable they are. We’re all that way. But of course as we get older, we become less resilient. I think this is a wonderful quality that we can retain, this resiliency. It’s a coping skill that the native people demonstrated very well…as far as adapting to different changes. Of course, we need that now more than ever because…we are at the stage of the greatest change in the history of mankind. Everything is accelerating. We can see this parallel process happening in the world. We can see there are forces of disintegration which are escalating. And this is what our attention…our attention is continuously drawn to that. You turn on CNN…every twenty minutes it rehashes these conditions in the world. And it must have an effect on people, even children.
Learn About: What details in this passage support the speaker’s account of resilience and change? What would you need to hear in the full interview before interpreting it?
Learn From: How could you consider adapting to change? Use a fictional or classroom example if you prefer, and explain which part of the speaker’s account informed your approach.
05 Wolakota Project Video Transcripts and URLs.docx · WP-0096; https://www.youtube.com/watch?v=eESpUnmv-Dw; opening passage. Teaching interpretation is separate from official wording and the interviewee’s account.
J104 — Identify, understand, and effectively manage emotions
Explore J104 · Forces of Disintegration and Integration - Kevin Locke - OSEU #2 · OSEU 2
Reviewed teaching connection (Supporting): Kevin Locke describes resilience as a coping skill and reflects on rapid change and attention to disturbing news. This supports J104 by inviting students to identify emotional responses to information.
Updated for Proposed August 9, 2024: New connection to the overall current understanding. No specific OSEU standard alignment is claimed. Original JAG–interview approval retained.
These little children…they’re very resilient. You can see how malleable they are. We’re all that way. But of course as we get older, we become less resilient. I think this is a wonderful quality that we can retain, this resiliency. It’s a coping skill that the native people demonstrated very well…as far as adapting to different changes. Of course, we need that now more than ever because…we are at the stage of the greatest change in the history of mankind. Everything is accelerating. We can see this parallel process happening in the world. We can see there are forces of disintegration which are escalating. And this is what our attention…our attention is continuously drawn to that. You turn on CNN…every twenty minutes it rehashes these conditions in the world. And it must have an effect on people, even children.
Learn About: What details in this passage support the speaker’s account of resilience and change? What would you need to hear in the full interview before interpreting it?
Learn From: How could you identify emotional responses to information? Use a fictional or classroom example if you prefer, and explain which part of the speaker’s account informed your approach.
05 Wolakota Project Video Transcripts and URLs.docx · WP-0096; https://www.youtube.com/watch?v=eESpUnmv-Dw; opening passage. Teaching interpretation is separate from official wording and the interviewee’s account.
G41 — Apply critical thinking skills
Explore G41 · Forces of Disintegration and Integration - Kevin Locke - OSEU #2 · OSEU 2
Reviewed teaching connection (Supporting): Kevin Locke describes resilience as a coping skill and reflects on rapid change and attention to disturbing news. This supports G41 by inviting students to examine how repeated information shapes attention.
Updated for Proposed August 9, 2024: New connection to the overall current understanding. No specific OSEU standard alignment is claimed. Original JAG–interview approval retained.
These little children…they’re very resilient. You can see how malleable they are. We’re all that way. But of course as we get older, we become less resilient. I think this is a wonderful quality that we can retain, this resiliency. It’s a coping skill that the native people demonstrated very well…as far as adapting to different changes. Of course, we need that now more than ever because…we are at the stage of the greatest change in the history of mankind. Everything is accelerating. We can see this parallel process happening in the world. We can see there are forces of disintegration which are escalating. And this is what our attention…our attention is continuously drawn to that. You turn on CNN…every twenty minutes it rehashes these conditions in the world. And it must have an effect on people, even children.
Learn About: What details in this passage support the speaker’s account of resilience and change? What would you need to hear in the full interview before interpreting it?
Learn From: How could you examine how repeated information shapes attention? Use a fictional or classroom example if you prefer, and explain which part of the speaker’s account informed your approach.
05 Wolakota Project Video Transcripts and URLs.docx · WP-0096; https://www.youtube.com/watch?v=eESpUnmv-Dw; opening passage. Teaching interpretation is separate from official wording and the interviewee’s account.
P125 — Explain the benefit of a positive attitude
Explore P125 · Forces of Disintegration and Integration - Kevin Locke - OSEU #2 · OSEU 2
Reviewed teaching connection (Supporting): Kevin Locke describes resilience as a coping skill and reflects on rapid change and attention to disturbing news. This supports P125 by inviting students to discuss the value of a constructive attitude.
Updated for Proposed August 9, 2024: New connection to the overall current understanding. No specific OSEU standard alignment is claimed. Original JAG–interview approval retained.
These little children…they’re very resilient. You can see how malleable they are. We’re all that way. But of course as we get older, we become less resilient. I think this is a wonderful quality that we can retain, this resiliency. It’s a coping skill that the native people demonstrated very well…as far as adapting to different changes. Of course, we need that now more than ever because…we are at the stage of the greatest change in the history of mankind. Everything is accelerating. We can see this parallel process happening in the world. We can see there are forces of disintegration which are escalating. And this is what our attention…our attention is continuously drawn to that. You turn on CNN…every twenty minutes it rehashes these conditions in the world. And it must have an effect on people, even children.
Learn About: What details in this passage support the speaker’s account of resilience and change? What would you need to hear in the full interview before interpreting it?
Learn From: How could you discuss the value of a constructive attitude? Use a fictional or classroom example if you prefer, and explain which part of the speaker’s account informed your approach.
05 Wolakota Project Video Transcripts and URLs.docx · WP-0096; https://www.youtube.com/watch?v=eESpUnmv-Dw; opening passage. Teaching interpretation is separate from official wording and the interviewee’s account.
F36 — Demonstrate a positive attitude
Explore F36 · Forces of Disintegration and Integration - Kevin Locke - OSEU #2 · OSEU 2
Reviewed teaching connection (Supporting): Kevin Locke describes resilience as a coping skill and reflects on rapid change and attention to disturbing news. This supports F36 by inviting students to consider a constructive response to difficulty.
Updated for Proposed August 9, 2024: New connection to the overall current understanding. No specific OSEU standard alignment is claimed. Original JAG–interview approval retained.
These little children…they’re very resilient. You can see how malleable they are. We’re all that way. But of course as we get older, we become less resilient. I think this is a wonderful quality that we can retain, this resiliency. It’s a coping skill that the native people demonstrated very well…as far as adapting to different changes. Of course, we need that now more than ever because…we are at the stage of the greatest change in the history of mankind. Everything is accelerating. We can see this parallel process happening in the world. We can see there are forces of disintegration which are escalating. And this is what our attention…our attention is continuously drawn to that. You turn on CNN…every twenty minutes it rehashes these conditions in the world. And it must have an effect on people, even children.
Learn About: What details in this passage support the speaker’s account of resilience and change? What would you need to hear in the full interview before interpreting it?
Learn From: How could you consider a constructive response to difficulty? Use a fictional or classroom example if you prefer, and explain which part of the speaker’s account informed your approach.
05 Wolakota Project Video Transcripts and URLs.docx · WP-0096; https://www.youtube.com/watch?v=eESpUnmv-Dw; opening passage. Teaching interpretation is separate from official wording and the interviewee’s account.
F37 — Develop a healthy self-concept for home, school, and work
Explore F37 · Addressing OSEU Two with Cheryl Medearis · OSEU 2
Reviewed teaching connection (Supporting): Cheryl Medearis connects acceptance of identity with educational possibility and recalls leaving school after moving and not fitting in. This supports F37 by inviting students to consider how belonging affects self-concept.
Updated for Proposed August 9, 2024: New connection to the overall current understanding. No specific OSEU standard alignment is claimed. Original JAG–interview approval retained.
To me, that's one of the strongest of the essential understandings. To be able to give people and our children, our students, our students at the college, university level, the understanding that they are okay who they are and that they can learn and be whatever they want to be. And sometimes I sell them, but sometimes I do. I share my story of walking away from school because it wasn't important. My family moved from one area to the other in South Dakota, from one ranch community to another where I grew up. I was accepted for who I was, although they sometimes thought I was strange because I lived with my grandparents because the rural school wasn't open at that time. It was like, don't you have a mom or dad? And to just go back and to share how school wasn't important to me.
Learn About: What details in this passage support the speaker’s account of belonging in education? What would you need to hear in the full interview before interpreting it?
Learn From: How could you consider how belonging affects self-concept? Use a fictional or classroom example if you prefer, and explain which part of the speaker’s account informed your approach.
05 Wolakota Project Video Transcripts and URLs.docx · WP-0107; https://www.youtube.com/watch?v=UIjZvXPc4t4; opening passage. Teaching interpretation is separate from official wording and the interviewee’s account.
G38 — Evaluate a career plan to determine post-secondary options
Explore G38 · Addressing OSEU Two with Cheryl Medearis · OSEU 2
Reviewed teaching connection (Supporting): Cheryl Medearis connects acceptance of identity with educational possibility and recalls leaving school after moving and not fitting in. This supports G38 by inviting students to reflect on educational options and barriers.
Updated for Proposed August 9, 2024: New connection to the overall current understanding. No specific OSEU standard alignment is claimed. Original JAG–interview approval retained.
To me, that's one of the strongest of the essential understandings. To be able to give people and our children, our students, our students at the college, university level, the understanding that they are okay who they are and that they can learn and be whatever they want to be. And sometimes I sell them, but sometimes I do. I share my story of walking away from school because it wasn't important. My family moved from one area to the other in South Dakota, from one ranch community to another where I grew up. I was accepted for who I was, although they sometimes thought I was strange because I lived with my grandparents because the rural school wasn't open at that time. It was like, don't you have a mom or dad? And to just go back and to share how school wasn't important to me.
Learn About: What details in this passage support the speaker’s account of belonging in education? What would you need to hear in the full interview before interpreting it?
Learn From: How could you reflect on educational options and barriers? Use a fictional or classroom example if you prefer, and explain which part of the speaker’s account informed your approach.
05 Wolakota Project Video Transcripts and URLs.docx · WP-0107; https://www.youtube.com/watch?v=UIjZvXPc4t4; opening passage. Teaching interpretation is separate from official wording and the interviewee’s account.
Q129 — Describe the future, including personal and career potential
Explore Q129 · Addressing OSEU Two with Cheryl Medearis · OSEU 2
Reviewed teaching connection (Supporting): Cheryl Medearis connects acceptance of identity with educational possibility and recalls leaving school after moving and not fitting in. This supports Q129 by inviting students to consider possibilities beyond a difficult experience.
Updated for Proposed August 9, 2024: New connection to the overall current understanding. No specific OSEU standard alignment is claimed. Original JAG–interview approval retained.
To me, that's one of the strongest of the essential understandings. To be able to give people and our children, our students, our students at the college, university level, the understanding that they are okay who they are and that they can learn and be whatever they want to be. And sometimes I sell them, but sometimes I do. I share my story of walking away from school because it wasn't important. My family moved from one area to the other in South Dakota, from one ranch community to another where I grew up. I was accepted for who I was, although they sometimes thought I was strange because I lived with my grandparents because the rural school wasn't open at that time. It was like, don't you have a mom or dad? And to just go back and to share how school wasn't important to me.
Learn About: What details in this passage support the speaker’s account of belonging in education? What would you need to hear in the full interview before interpreting it?
Learn From: How could you consider possibilities beyond a difficult experience? Use a fictional or classroom example if you prefer, and explain which part of the speaker’s account informed your approach.
05 Wolakota Project Video Transcripts and URLs.docx · WP-0107; https://www.youtube.com/watch?v=UIjZvXPc4t4; opening passage. Teaching interpretation is separate from official wording and the interviewee’s account.
H79 — Demonstrate the ability to learn from past experiences
Explore H79 · Addressing OSEU Two with Cheryl Medearis · OSEU 2
Reviewed teaching connection (Supporting): Cheryl Medearis connects acceptance of identity with educational possibility and recalls leaving school after moving and not fitting in. This supports H79 by inviting students to learn from an earlier educational experience.
Updated for Proposed August 9, 2024: New connection to the overall current understanding. No specific OSEU standard alignment is claimed. Original JAG–interview approval retained.
To me, that's one of the strongest of the essential understandings. To be able to give people and our children, our students, our students at the college, university level, the understanding that they are okay who they are and that they can learn and be whatever they want to be. And sometimes I sell them, but sometimes I do. I share my story of walking away from school because it wasn't important. My family moved from one area to the other in South Dakota, from one ranch community to another where I grew up. I was accepted for who I was, although they sometimes thought I was strange because I lived with my grandparents because the rural school wasn't open at that time. It was like, don't you have a mom or dad? And to just go back and to share how school wasn't important to me.
Learn About: What details in this passage support the speaker’s account of belonging in education? What would you need to hear in the full interview before interpreting it?
Learn From: How could you learn from an earlier educational experience? Use a fictional or classroom example if you prefer, and explain which part of the speaker’s account informed your approach.
05 Wolakota Project Video Transcripts and URLs.docx · WP-0107; https://www.youtube.com/watch?v=UIjZvXPc4t4; opening passage. Teaching interpretation is separate from official wording and the interviewee’s account.
N122 — Define and demonstrate empathy
Explore N122 · Addressing OSEU Two with Cheryl Medearis · OSEU 2
Reviewed teaching connection (Supporting): Cheryl Medearis connects acceptance of identity with educational possibility and recalls leaving school after moving and not fitting in. This supports N122 by inviting students to understand a learner’s experience of exclusion.
Updated for Proposed August 9, 2024: New connection to the overall current understanding. No specific OSEU standard alignment is claimed. Original JAG–interview approval retained.
To me, that's one of the strongest of the essential understandings. To be able to give people and our children, our students, our students at the college, university level, the understanding that they are okay who they are and that they can learn and be whatever they want to be. And sometimes I sell them, but sometimes I do. I share my story of walking away from school because it wasn't important. My family moved from one area to the other in South Dakota, from one ranch community to another where I grew up. I was accepted for who I was, although they sometimes thought I was strange because I lived with my grandparents because the rural school wasn't open at that time. It was like, don't you have a mom or dad? And to just go back and to share how school wasn't important to me.
Learn About: What details in this passage support the speaker’s account of belonging in education? What would you need to hear in the full interview before interpreting it?
Learn From: How could you understand a learner’s experience of exclusion? Use a fictional or classroom example if you prefer, and explain which part of the speaker’s account informed your approach.
05 Wolakota Project Video Transcripts and URLs.docx · WP-0107; https://www.youtube.com/watch?v=UIjZvXPc4t4; opening passage. Teaching interpretation is separate from official wording and the interviewee’s account.
Q130 — Demonstrate understanding of social and cultural diversity
Explore Q130 · Addressing OSEU Two with Cheryl Medearis · OSEU 2
Reviewed teaching connection (Supporting): Cheryl Medearis connects acceptance of identity with educational possibility and recalls leaving school after moving and not fitting in. This supports Q130 by inviting students to consider differences in acceptance across settings.
Updated for Proposed August 9, 2024: New connection to the overall current understanding. No specific OSEU standard alignment is claimed. Original JAG–interview approval retained.
To me, that's one of the strongest of the essential understandings. To be able to give people and our children, our students, our students at the college, university level, the understanding that they are okay who they are and that they can learn and be whatever they want to be. And sometimes I sell them, but sometimes I do. I share my story of walking away from school because it wasn't important. My family moved from one area to the other in South Dakota, from one ranch community to another where I grew up. I was accepted for who I was, although they sometimes thought I was strange because I lived with my grandparents because the rural school wasn't open at that time. It was like, don't you have a mom or dad? And to just go back and to share how school wasn't important to me.
Learn About: What details in this passage support the speaker’s account of belonging in education? What would you need to hear in the full interview before interpreting it?
Learn From: How could you consider differences in acceptance across settings? Use a fictional or classroom example if you prefer, and explain which part of the speaker’s account informed your approach.
05 Wolakota Project Video Transcripts and URLs.docx · WP-0107; https://www.youtube.com/watch?v=UIjZvXPc4t4; opening passage. Teaching interpretation is separate from official wording and the interviewee’s account.
J101 — Identify, understand, and apply knowledge of social roles
Explore J101 · You Are Your Mother - April Fallis - OSEU 2 · OSEU 2
Reviewed teaching connection (Supporting): April Fallis reflects on her mother’s example and striving to care well for her children and grandchildren. This supports J101 by inviting students to consider parent and grandparent roles.
Updated for Proposed August 9, 2024: New connection to the overall current understanding. No specific OSEU standard alignment is claimed. Original JAG–interview approval retained.
We went to ceremony together. I told her…I was sharing in there…because it was soon after we lost my mom…I was sharing with her that, you know…I said my brother…one of my brothers told me that I looked like my mom. And that…he said, “Not only does she look like her and walk like her, but she laughs like her.” And so… when it was going around the circle…everybody was sharing… and then Patty said…she reflected back on what I had shared and she said, “You know, April,” she said. “You were talking about your mother.” And she said, “You are your mom.” This is really hard for me, ya know, but… I think what gets hard for me is… I want to walk the way she did… in a good way. With my kids, I tried the best I could. I did the best I could with them. I do the best I can with them. And then my grandchildren… being that grandma image here to these kids… I call them the “little free spirits.” At St.
Learn About: What details in this passage support the speaker’s account of role models and care? What would you need to hear in the full interview before interpreting it?
Learn From: How could you consider parent and grandparent roles? Use a fictional or classroom example if you prefer, and explain which part of the speaker’s account informed your approach.
05 Wolakota Project Video Transcripts and URLs.docx · WP-0108; https://www.youtube.com/watch?v=4tMm3uU6_Ns; opening passage. Teaching interpretation is separate from official wording and the interviewee’s account.
F32 — Identify a self-value system and how it affects life
Explore F32 · You Are Your Mother - April Fallis - OSEU 2 · OSEU 2
Reviewed teaching connection (Supporting): April Fallis reflects on her mother’s example and striving to care well for her children and grandchildren. This supports F32 by inviting students to examine values conveyed through a family example.
Updated for Proposed August 9, 2024: New connection to the overall current understanding. No specific OSEU standard alignment is claimed. Original JAG–interview approval retained.
We went to ceremony together. I told her…I was sharing in there…because it was soon after we lost my mom…I was sharing with her that, you know…I said my brother…one of my brothers told me that I looked like my mom. And that…he said, “Not only does she look like her and walk like her, but she laughs like her.” And so… when it was going around the circle…everybody was sharing… and then Patty said…she reflected back on what I had shared and she said, “You know, April,” she said. “You were talking about your mother.” And she said, “You are your mom.” This is really hard for me, ya know, but… I think what gets hard for me is… I want to walk the way she did… in a good way. With my kids, I tried the best I could. I did the best I could with them. I do the best I can with them. And then my grandchildren… being that grandma image here to these kids… I call them the “little free spirits.” At St.
Learn About: What details in this passage support the speaker’s account of role models and care? What would you need to hear in the full interview before interpreting it?
Learn From: How could you examine values conveyed through a family example? Use a fictional or classroom example if you prefer, and explain which part of the speaker’s account informed your approach.
05 Wolakota Project Video Transcripts and URLs.docx · WP-0108; https://www.youtube.com/watch?v=4tMm3uU6_Ns; opening passage. Teaching interpretation is separate from official wording and the interviewee’s account.
J103 — Articulate personal values
Explore J103 · You Are Your Mother - April Fallis - OSEU 2 · OSEU 2
Reviewed teaching connection (Supporting): April Fallis reflects on her mother’s example and striving to care well for her children and grandchildren. This supports J103 by inviting students to describe values shown in actions.
Updated for Proposed August 9, 2024: New connection to the overall current understanding. No specific OSEU standard alignment is claimed. Original JAG–interview approval retained.
We went to ceremony together. I told her…I was sharing in there…because it was soon after we lost my mom…I was sharing with her that, you know…I said my brother…one of my brothers told me that I looked like my mom. And that…he said, “Not only does she look like her and walk like her, but she laughs like her.” And so… when it was going around the circle…everybody was sharing… and then Patty said…she reflected back on what I had shared and she said, “You know, April,” she said. “You were talking about your mother.” And she said, “You are your mom.” This is really hard for me, ya know, but… I think what gets hard for me is… I want to walk the way she did… in a good way. With my kids, I tried the best I could. I did the best I could with them. I do the best I can with them. And then my grandchildren… being that grandma image here to these kids… I call them the “little free spirits.” At St.
Learn About: What details in this passage support the speaker’s account of role models and care? What would you need to hear in the full interview before interpreting it?
Learn From: How could you describe values shown in actions? Use a fictional or classroom example if you prefer, and explain which part of the speaker’s account informed your approach.
05 Wolakota Project Video Transcripts and URLs.docx · WP-0108; https://www.youtube.com/watch?v=4tMm3uU6_Ns; opening passage. Teaching interpretation is separate from official wording and the interviewee’s account.
H77 — Demonstrate the ability to self-evaluate and develop a continuous improvement plan
Explore H77 · You Are Your Mother - April Fallis - OSEU 2 · OSEU 2
Reviewed teaching connection (Supporting): April Fallis reflects on her mother’s example and striving to care well for her children and grandchildren. This supports H77 by inviting students to reflect on efforts to improve one’s responsibilities.
Updated for Proposed August 9, 2024: New connection to the overall current understanding. No specific OSEU standard alignment is claimed. Original JAG–interview approval retained.
We went to ceremony together. I told her…I was sharing in there…because it was soon after we lost my mom…I was sharing with her that, you know…I said my brother…one of my brothers told me that I looked like my mom. And that…he said, “Not only does she look like her and walk like her, but she laughs like her.” And so… when it was going around the circle…everybody was sharing… and then Patty said…she reflected back on what I had shared and she said, “You know, April,” she said. “You were talking about your mother.” And she said, “You are your mom.” This is really hard for me, ya know, but… I think what gets hard for me is… I want to walk the way she did… in a good way. With my kids, I tried the best I could. I did the best I could with them. I do the best I can with them. And then my grandchildren… being that grandma image here to these kids… I call them the “little free spirits.” At St.
Learn About: What details in this passage support the speaker’s account of role models and care? What would you need to hear in the full interview before interpreting it?
Learn From: How could you reflect on efforts to improve one’s responsibilities? Use a fictional or classroom example if you prefer, and explain which part of the speaker’s account informed your approach.
05 Wolakota Project Video Transcripts and URLs.docx · WP-0108; https://www.youtube.com/watch?v=4tMm3uU6_Ns; opening passage. Teaching interpretation is separate from official wording and the interviewee’s account.
N122 — Define and demonstrate empathy
Explore N122 · You Are Your Mother - April Fallis - OSEU 2 · OSEU 2
Reviewed teaching connection (Supporting): April Fallis reflects on her mother’s example and striving to care well for her children and grandchildren. This supports N122 by inviting students to consider caring responses to others.
Updated for Proposed August 9, 2024: New connection to the overall current understanding. No specific OSEU standard alignment is claimed. Original JAG–interview approval retained.
We went to ceremony together. I told her…I was sharing in there…because it was soon after we lost my mom…I was sharing with her that, you know…I said my brother…one of my brothers told me that I looked like my mom. And that…he said, “Not only does she look like her and walk like her, but she laughs like her.” And so… when it was going around the circle…everybody was sharing… and then Patty said…she reflected back on what I had shared and she said, “You know, April,” she said. “You were talking about your mother.” And she said, “You are your mom.” This is really hard for me, ya know, but… I think what gets hard for me is… I want to walk the way she did… in a good way. With my kids, I tried the best I could. I did the best I could with them. I do the best I can with them. And then my grandchildren… being that grandma image here to these kids… I call them the “little free spirits.” At St.
Learn About: What details in this passage support the speaker’s account of role models and care? What would you need to hear in the full interview before interpreting it?
Learn From: How could you consider caring responses to others? Use a fictional or classroom example if you prefer, and explain which part of the speaker’s account informed your approach.
05 Wolakota Project Video Transcripts and URLs.docx · WP-0108; https://www.youtube.com/watch?v=4tMm3uU6_Ns; opening passage. Teaching interpretation is separate from official wording and the interviewee’s account.
H79 — Demonstrate the ability to learn from past experiences
Explore H79 · You Are Your Mother - April Fallis - OSEU 2 · OSEU 2
Reviewed teaching connection (Supporting): April Fallis reflects on her mother’s example and striving to care well for her children and grandchildren. This supports H79 by inviting students to learn from a remembered role model.
Updated for Proposed August 9, 2024: New connection to the overall current understanding. No specific OSEU standard alignment is claimed. Original JAG–interview approval retained.
We went to ceremony together. I told her…I was sharing in there…because it was soon after we lost my mom…I was sharing with her that, you know…I said my brother…one of my brothers told me that I looked like my mom. And that…he said, “Not only does she look like her and walk like her, but she laughs like her.” And so… when it was going around the circle…everybody was sharing… and then Patty said…she reflected back on what I had shared and she said, “You know, April,” she said. “You were talking about your mother.” And she said, “You are your mom.” This is really hard for me, ya know, but… I think what gets hard for me is… I want to walk the way she did… in a good way. With my kids, I tried the best I could. I did the best I could with them. I do the best I can with them. And then my grandchildren… being that grandma image here to these kids… I call them the “little free spirits.” At St.
Learn About: What details in this passage support the speaker’s account of role models and care? What would you need to hear in the full interview before interpreting it?
Learn From: How could you learn from a remembered role model? Use a fictional or classroom example if you prefer, and explain which part of the speaker’s account informed your approach.
05 Wolakota Project Video Transcripts and URLs.docx · WP-0108; https://www.youtube.com/watch?v=4tMm3uU6_Ns; opening passage. Teaching interpretation is separate from official wording and the interviewee’s account.
G48 — Demonstrate an openness to change
Explore G48 · After Treatment - April Fallis - OSEU 2 · OSEU 2
Reviewed teaching connection (Supporting): April Fallis describes returning from treatment, changing her own behavior, and wanting to be a better parent. This supports G48 by inviting students to consider challenges accompanying personal change.
Updated for Proposed August 9, 2024: New connection to the overall current understanding. No specific OSEU standard alignment is claimed. Original JAG–interview approval retained.
When I was in treatment, they told us that when you go home, everything is going to be different. You are going to be the one that made the change. So everything is going to be the same. So when I went home, I was like “Oh my gosh.” And you realize… you realize… I realized now I know what they were talking about, what they meant. When I was using, that didn’t mean nothing to me. So when I went away and I got ahold of myself…and I got a second chance…the grandfather’s gave me another chance to come back and to show my kids, who were still little, that I wanted to be a better parent… a better mother. And so, I started doing that…and I seen…that you can get tested… still to this day, ya know. I always told my kids… when I got out of treatment… I always told them… my life… and I told them that I cannot change them… I cannot tell what to do… them how to run their lives when they got older.
Learn About: What details in this passage support the speaker’s account of personal change and responsibility? What would you need to hear in the full interview before interpreting it?
Learn From: How could you consider challenges accompanying personal change? Use a fictional or classroom example if you prefer, and explain which part of the speaker’s account informed your approach.
05 Wolakota Project Video Transcripts and URLs.docx · WP-0109; https://www.youtube.com/watch?v=EuHs2IzWGOM; opening passage. Teaching interpretation is separate from official wording and the interviewee’s account.
F35 — Demonstrate ability to assume responsibility for actions and decisions
Explore F35 · After Treatment - April Fallis - OSEU 2 · OSEU 2
Reviewed teaching connection (Supporting): April Fallis describes returning from treatment, changing her own behavior, and wanting to be a better parent. This supports F35 by inviting students to identify responsibility for one’s own choices.
Updated for Proposed August 9, 2024: New connection to the overall current understanding. No specific OSEU standard alignment is claimed. Original JAG–interview approval retained.
When I was in treatment, they told us that when you go home, everything is going to be different. You are going to be the one that made the change. So everything is going to be the same. So when I went home, I was like “Oh my gosh.” And you realize… you realize… I realized now I know what they were talking about, what they meant. When I was using, that didn’t mean nothing to me. So when I went away and I got ahold of myself…and I got a second chance…the grandfather’s gave me another chance to come back and to show my kids, who were still little, that I wanted to be a better parent… a better mother. And so, I started doing that…and I seen…that you can get tested… still to this day, ya know. I always told my kids… when I got out of treatment… I always told them… my life… and I told them that I cannot change them… I cannot tell what to do… them how to run their lives when they got older.
Learn About: What details in this passage support the speaker’s account of personal change and responsibility? What would you need to hear in the full interview before interpreting it?
Learn From: How could you identify responsibility for one’s own choices? Use a fictional or classroom example if you prefer, and explain which part of the speaker’s account informed your approach.
05 Wolakota Project Video Transcripts and URLs.docx · WP-0109; https://www.youtube.com/watch?v=EuHs2IzWGOM; opening passage. Teaching interpretation is separate from official wording and the interviewee’s account.
H69 — Accept responsibility for one’s own actions
Explore H69 · After Treatment - April Fallis - OSEU 2 · OSEU 2
Reviewed teaching connection (Supporting): April Fallis describes returning from treatment, changing her own behavior, and wanting to be a better parent. This supports H69 by inviting students to distinguish one’s actions from control over others.
Updated for Proposed August 9, 2024: New connection to the overall current understanding. No specific OSEU standard alignment is claimed. Original JAG–interview approval retained.
When I was in treatment, they told us that when you go home, everything is going to be different. You are going to be the one that made the change. So everything is going to be the same. So when I went home, I was like “Oh my gosh.” And you realize… you realize… I realized now I know what they were talking about, what they meant. When I was using, that didn’t mean nothing to me. So when I went away and I got ahold of myself…and I got a second chance…the grandfather’s gave me another chance to come back and to show my kids, who were still little, that I wanted to be a better parent… a better mother. And so, I started doing that…and I seen…that you can get tested… still to this day, ya know. I always told my kids… when I got out of treatment… I always told them… my life… and I told them that I cannot change them… I cannot tell what to do… them how to run their lives when they got older.
Learn About: What details in this passage support the speaker’s account of personal change and responsibility? What would you need to hear in the full interview before interpreting it?
Learn From: How could you distinguish one’s actions from control over others? Use a fictional or classroom example if you prefer, and explain which part of the speaker’s account informed your approach.
05 Wolakota Project Video Transcripts and URLs.docx · WP-0109; https://www.youtube.com/watch?v=EuHs2IzWGOM; opening passage. Teaching interpretation is separate from official wording and the interviewee’s account.
H77 — Demonstrate the ability to self-evaluate and develop a continuous improvement plan
Explore H77 · After Treatment - April Fallis - OSEU 2 · OSEU 2
Reviewed teaching connection (Supporting): April Fallis describes returning from treatment, changing her own behavior, and wanting to be a better parent. This supports H77 by inviting students to reflect on continuing personal improvement.
Updated for Proposed August 9, 2024: New connection to the overall current understanding. No specific OSEU standard alignment is claimed. Original JAG–interview approval retained.
When I was in treatment, they told us that when you go home, everything is going to be different. You are going to be the one that made the change. So everything is going to be the same. So when I went home, I was like “Oh my gosh.” And you realize… you realize… I realized now I know what they were talking about, what they meant. When I was using, that didn’t mean nothing to me. So when I went away and I got ahold of myself…and I got a second chance…the grandfather’s gave me another chance to come back and to show my kids, who were still little, that I wanted to be a better parent… a better mother. And so, I started doing that…and I seen…that you can get tested… still to this day, ya know. I always told my kids… when I got out of treatment… I always told them… my life… and I told them that I cannot change them… I cannot tell what to do… them how to run their lives when they got older.
Learn About: What details in this passage support the speaker’s account of personal change and responsibility? What would you need to hear in the full interview before interpreting it?
Learn From: How could you reflect on continuing personal improvement? Use a fictional or classroom example if you prefer, and explain which part of the speaker’s account informed your approach.
05 Wolakota Project Video Transcripts and URLs.docx · WP-0109; https://www.youtube.com/watch?v=EuHs2IzWGOM; opening passage. Teaching interpretation is separate from official wording and the interviewee’s account.
J105 — Demonstrate ability to make healthy choices
Explore J105 · After Treatment - April Fallis - OSEU 2 · OSEU 2
Reviewed teaching connection (Supporting): April Fallis describes returning from treatment, changing her own behavior, and wanting to be a better parent. This supports J105 by inviting students to discuss seeking appropriate support for change.
Updated for Proposed August 9, 2024: New connection to the overall current understanding. No specific OSEU standard alignment is claimed. Original JAG–interview approval retained.
When I was in treatment, they told us that when you go home, everything is going to be different. You are going to be the one that made the change. So everything is going to be the same. So when I went home, I was like “Oh my gosh.” And you realize… you realize… I realized now I know what they were talking about, what they meant. When I was using, that didn’t mean nothing to me. So when I went away and I got ahold of myself…and I got a second chance…the grandfather’s gave me another chance to come back and to show my kids, who were still little, that I wanted to be a better parent… a better mother. And so, I started doing that…and I seen…that you can get tested… still to this day, ya know. I always told my kids… when I got out of treatment… I always told them… my life… and I told them that I cannot change them… I cannot tell what to do… them how to run their lives when they got older.
Learn About: What details in this passage support the speaker’s account of personal change and responsibility? What would you need to hear in the full interview before interpreting it?
Learn From: How could you discuss seeking appropriate support for change? Use a fictional or classroom example if you prefer, and explain which part of the speaker’s account informed your approach.
05 Wolakota Project Video Transcripts and URLs.docx · WP-0109; https://www.youtube.com/watch?v=EuHs2IzWGOM; opening passage. Teaching interpretation is separate from official wording and the interviewee’s account.
J101 — Identify, understand, and apply knowledge of social roles
Explore J101 · After Treatment - April Fallis - OSEU 2 · OSEU 2
Reviewed teaching connection (Supporting): April Fallis describes returning from treatment, changing her own behavior, and wanting to be a better parent. This supports J101 by inviting students to consider responsibility within a parenting role.
Updated for Proposed August 9, 2024: New connection to the overall current understanding. No specific OSEU standard alignment is claimed. Original JAG–interview approval retained.
When I was in treatment, they told us that when you go home, everything is going to be different. You are going to be the one that made the change. So everything is going to be the same. So when I went home, I was like “Oh my gosh.” And you realize… you realize… I realized now I know what they were talking about, what they meant. When I was using, that didn’t mean nothing to me. So when I went away and I got ahold of myself…and I got a second chance…the grandfather’s gave me another chance to come back and to show my kids, who were still little, that I wanted to be a better parent… a better mother. And so, I started doing that…and I seen…that you can get tested… still to this day, ya know. I always told my kids… when I got out of treatment… I always told them… my life… and I told them that I cannot change them… I cannot tell what to do… them how to run their lives when they got older.
Learn About: What details in this passage support the speaker’s account of personal change and responsibility? What would you need to hear in the full interview before interpreting it?
Learn From: How could you consider responsibility within a parenting role? Use a fictional or classroom example if you prefer, and explain which part of the speaker’s account informed your approach.
05 Wolakota Project Video Transcripts and URLs.docx · WP-0109; https://www.youtube.com/watch?v=EuHs2IzWGOM; opening passage. Teaching interpretation is separate from official wording and the interviewee’s account.
A1 — Identify occupational interests, aptitudes, and abilities
Explore A1 · Nun or Checkout Clerk - April Fallis - OSEU 2 · OSEU 2
Reviewed teaching connection (Supporting): April Fallis recalls her mother asking what she wanted to become and her childhood interest in a nun’s or checkout clerk’s work. This supports A1 by inviting students to identify occupational interests.
Updated for Proposed August 9, 2024: New connection to the overall current understanding. No specific OSEU standard alignment is claimed. Original JAG–interview approval retained.
My mom would sometimes sit and…she’d talk… and…”What do you want to be when you grow up?” Mine was a nun. Or I wanted to be a nun or…I wanted to be a…what do you call it at the grocery store? A clerk? A checkout clerk? I don’t know why, but just the way they do it. Being a nun…I don’t know if it’s because my mom…when I was born, a nun named me. My mom asked her…or she asked mom what she was going to name me. She told her she didn’t really know…she didn’t have a name picked out. She said, “Well, name her April. She was born in the month of April.” So that’s how I got my name.
Learn About: What details in this passage support the speaker’s account of early career interests? What would you need to hear in the full interview before interpreting it?
Learn From: How could you identify occupational interests? Use a fictional or classroom example if you prefer, and explain which part of the speaker’s account informed your approach.
05 Wolakota Project Video Transcripts and URLs.docx · WP-0112; https://www.youtube.com/watch?v=FG2Sf0chai0; opening passage. Teaching interpretation is separate from official wording and the interviewee’s account.
A2 — Relate interests, aptitudes, and abilities to appropriate occupations
Explore A2 · Nun or Checkout Clerk - April Fallis - OSEU 2 · OSEU 2
Reviewed teaching connection (Supporting): April Fallis recalls her mother asking what she wanted to become and her childhood interest in a nun’s or checkout clerk’s work. This supports A2 by inviting students to ask how interests relate to possible roles.
Updated for Proposed August 9, 2024: New connection to the overall current understanding. No specific OSEU standard alignment is claimed. Original JAG–interview approval retained.
My mom would sometimes sit and…she’d talk… and…”What do you want to be when you grow up?” Mine was a nun. Or I wanted to be a nun or…I wanted to be a…what do you call it at the grocery store? A clerk? A checkout clerk? I don’t know why, but just the way they do it. Being a nun…I don’t know if it’s because my mom…when I was born, a nun named me. My mom asked her…or she asked mom what she was going to name me. She told her she didn’t really know…she didn’t have a name picked out. She said, “Well, name her April. She was born in the month of April.” So that’s how I got my name.
Learn About: What details in this passage support the speaker’s account of early career interests? What would you need to hear in the full interview before interpreting it?
Learn From: How could you ask how interests relate to possible roles? Use a fictional or classroom example if you prefer, and explain which part of the speaker’s account informed your approach.
05 Wolakota Project Video Transcripts and URLs.docx · WP-0112; https://www.youtube.com/watch?v=FG2Sf0chai0; opening passage. Teaching interpretation is separate from official wording and the interviewee’s account.
J106 — Identify and understand personal interests, aptitudes, and abilities
Explore J106 · Nun or Checkout Clerk - April Fallis - OSEU 2 · OSEU 2
Reviewed teaching connection (Supporting): April Fallis recalls her mother asking what she wanted to become and her childhood interest in a nun’s or checkout clerk’s work. This supports J106 by inviting students to reflect on what attracts someone to an activity.
Updated for Proposed August 9, 2024: New connection to the overall current understanding. No specific OSEU standard alignment is claimed. Original JAG–interview approval retained.
My mom would sometimes sit and…she’d talk… and…”What do you want to be when you grow up?” Mine was a nun. Or I wanted to be a nun or…I wanted to be a…what do you call it at the grocery store? A clerk? A checkout clerk? I don’t know why, but just the way they do it. Being a nun…I don’t know if it’s because my mom…when I was born, a nun named me. My mom asked her…or she asked mom what she was going to name me. She told her she didn’t really know…she didn’t have a name picked out. She said, “Well, name her April. She was born in the month of April.” So that’s how I got my name.
Learn About: What details in this passage support the speaker’s account of early career interests? What would you need to hear in the full interview before interpreting it?
Learn From: How could you reflect on what attracts someone to an activity? Use a fictional or classroom example if you prefer, and explain which part of the speaker’s account informed your approach.
05 Wolakota Project Video Transcripts and URLs.docx · WP-0112; https://www.youtube.com/watch?v=FG2Sf0chai0; opening passage. Teaching interpretation is separate from official wording and the interviewee’s account.
Q129 — Describe the future, including personal and career potential
Explore Q129 · Nun or Checkout Clerk - April Fallis - OSEU 2 · OSEU 2
Reviewed teaching connection (Supporting): April Fallis recalls her mother asking what she wanted to become and her childhood interest in a nun’s or checkout clerk’s work. This supports Q129 by inviting students to describe imagined future work.
Updated for Proposed August 9, 2024: New connection to the overall current understanding. No specific OSEU standard alignment is claimed. Original JAG–interview approval retained.
My mom would sometimes sit and…she’d talk… and…”What do you want to be when you grow up?” Mine was a nun. Or I wanted to be a nun or…I wanted to be a…what do you call it at the grocery store? A clerk? A checkout clerk? I don’t know why, but just the way they do it. Being a nun…I don’t know if it’s because my mom…when I was born, a nun named me. My mom asked her…or she asked mom what she was going to name me. She told her she didn’t really know…she didn’t have a name picked out. She said, “Well, name her April. She was born in the month of April.” So that’s how I got my name.
Learn About: What details in this passage support the speaker’s account of early career interests? What would you need to hear in the full interview before interpreting it?
Learn From: How could you describe imagined future work? Use a fictional or classroom example if you prefer, and explain which part of the speaker’s account informed your approach.
05 Wolakota Project Video Transcripts and URLs.docx · WP-0112; https://www.youtube.com/watch?v=FG2Sf0chai0; opening passage. Teaching interpretation is separate from official wording and the interviewee’s account.
T140 — Identify skills necessary for career choice
Explore T140 · Nun or Checkout Clerk - April Fallis - OSEU 2 · OSEU 2
Reviewed teaching connection (Supporting): April Fallis recalls her mother asking what she wanted to become and her childhood interest in a nun’s or checkout clerk’s work. This supports T140 by inviting students to investigate abilities needed for a role.
Updated for Proposed August 9, 2024: New connection to the overall current understanding. No specific OSEU standard alignment is claimed. Original JAG–interview approval retained.
My mom would sometimes sit and…she’d talk… and…”What do you want to be when you grow up?” Mine was a nun. Or I wanted to be a nun or…I wanted to be a…what do you call it at the grocery store? A clerk? A checkout clerk? I don’t know why, but just the way they do it. Being a nun…I don’t know if it’s because my mom…when I was born, a nun named me. My mom asked her…or she asked mom what she was going to name me. She told her she didn’t really know…she didn’t have a name picked out. She said, “Well, name her April. She was born in the month of April.” So that’s how I got my name.
Learn About: What details in this passage support the speaker’s account of early career interests? What would you need to hear in the full interview before interpreting it?
Learn From: How could you investigate abilities needed for a role? Use a fictional or classroom example if you prefer, and explain which part of the speaker’s account informed your approach.
05 Wolakota Project Video Transcripts and URLs.docx · WP-0112; https://www.youtube.com/watch?v=FG2Sf0chai0; opening passage. Teaching interpretation is separate from official wording and the interviewee’s account.