CHILDREN AT RISK
(excerpts from posts)
(If you want to retell any of the stories listed below, be sure to obtain permission from the copyright holder if the material is not in the public domain)

1) I was researching stories for a new program tonight and came across this tale. I passed it along to Mary Grace K. who is currently working with boys at risk. It occurred to me that those of you who work with older children at risk might be interested as well. I think it has the potential to be a very powerful story in the right situation.
Gifts of the Indians:  11/5/00
http://www.revjm.com/Gifts%20of%20the%20Indians.htm
Karen C.
Response: Thanks for the story, Karen. Does anyone know how authentic it is?
Richard M.
Response: This link was very timely! I will lead two UU services next Sunday in Houston, on "The Legend of the Peacebringer" -- the oral history of how the Iroquois League of Nations was founded. I'll mention the theories that its structure influenced our demoncracy, but I will focus on something which I think is still a stretch for AngloEuropean minds: the ceremony of condolence which Peacebringer devised for bringing new nations and chiefs into the alliance. Based on the condolence he had offered to a disciple whose wife and children had been killed in an effort to stop his work, the ceremony acknowledges that one must grieve for the grievances (and rights of revenge) which are abandoned as part of agreeing to make peace. I think this is an extraordinary insight!

At the personal level, I think this grieving for grievances could be profoundly healing. At the international level, think of the stories of old wrongs which have festered for generations in Ireland, the Middle East, Africa. Peace may not be possible unless those stories are buried along with the weapons of war. But under what terms? Wish me luck in boiling this down to a 20 min sermon, including a synopsis of the legend!

(NB: I think Corinne Stavish's general session at NSN 05 this summer will address some similar issues. (Justice, Revenge, Forgiveness: A Time for Every Purpose Under Heaven. When is revenge just? Should we tell the tough tales that may not involve forgiveness? What stories help us to heal, ones about revenge or forgiveness? Which are appropriate for what audiences, situations? Which should we not tell during crisis situations? Do we alter the story? Who arbitrates that decision? Does the artist lead or follow?)

Another extraordinary aspect of the Iroquois League is its acceptance of formerly horrible evil men as respected leaders. Atotarho was the chief enemy of peace, but once he had been converted to the "New Mind," he was chosen as the leader of the new League! It's hard for AngloEuropeans to wrap our minds around this concept, which apparently was/is found among other NE First Nations as well: Joe Bruchac (Abenacki) spoke about it during his keynote at Sharing the Fire some years ago. He scoffed at American intolerance of a leader's "feet of clay" (even a speck of clay is hotly pursued by the media). He said the Abenaki people believe that a spotless innocent (Jimmie Carter?) has no true understanding of the nature and scope of evil, and therefore is unfit to combat it. Hmm. I guess the sticking point is, how do you make sure the evildoer has truly repented and will walk the right road from there on? The Iroquois legends indicate it's not just a matter of transferring one's sins onto a Savior; rather, it requires a complete transformation of personality and thinking. That's a tall order. It took a supernatural Peacebringer to teach this to the warring tribes.

More about this legend can be found by a Google search for Atotarho. I first discovered it in Paul Wallace' The White Roots of Peace (refers to the roots of the white pine tree Peacebringer planted at the founding of the League), ISBN 0-918517-04-4.
Fran S.

2) I had read that the Iroquois provided the inspiration for our Constitution. I hadn't thought of the connection to women's rights. I recalled recently that women had more rights in St. Louis before the Louisiana Purchase, when under French common law.

The most solid evidence Weatherford cites for the Iroquois influence upon our federated system of democracies are the speeches, writings, and connections of Benjamin Franklin.  Franklin was a printer by trade, and had been hired as the official printer for the State of Pennsylvania, a job that included printing documents of the Iroquois League of Nations.  Beginning with this connection, Franklin learned of the federated democratic structure of these Indians, and he repeatedly advocated their form of government to the leaders of the American Colonies.  These leaders, including Thomas Jefferson, adopted many of the practices of the Indian democracies, including the ability to recall an elected official, the prohibition of military leaders also serving in public office, giving individual states rights to govern themselves internally, and prohibiting one group from shouting down another by allowing only one person to speak at a time during official proceedings.

Weatherford admits that the historical evidence for his arguments is weak and all circumstantial, but even so, I find his evaluation of that sketchy evidence convincing.  I have to agree that the precedents our style of democracy has a startling correspondence with the system used by the Iroquois.  I think it’s obvious that the European settlers of North America  justified their adoption of Indian ways by retrospectively claiming inspiration from fairly obscure ideas and practices of Europe -- despite the sneering of the scholars.  

There is another influence upon European culture from the Iroquois that I have observed and that writers such as Sally Roche Wagner, a feminist historian, also see.  The Iroquois cultures have a long tradition of respect and equity between their men and women.  And in the federated structure of the Iroquois nations, it is the Grandmothers – the elder women – who select the chiefs of these tribes.  And the evidence of the influence of the Iroquois upon early Feminists is quite solid.  I think it’s no surprise that Feminists first began to organize themselves here in Upstate New York, beginning with the Women’s Rights Convention of 1848.  If it is a bit of a stretch to claim that democracy in North America is only a European phenomenon, it is impossible to claim that Feminism is only European.
Mary G.
Response: Elizabeth Cady Stanton's biography claims she learned much from the Iroquois system.

3) Judy S. wrote off list that the version I gave of the Bellerophon myth was not quite correct, that he did not become the first centaur, but "he overreached himself when he tried to ride Pegasus to Olympus. Zeus sent a gadfly to sting the horse and Bellerophon fell back to earth to end his days as a blind, lame, cursed wanderer. . .":

In the version I read, told by Bernard Evslin, he relates the gadfly stinging Pegasus, and Bellerophon's fall, which shattered both legs. Then he ends the story:
"Knowing that he was crippled for life, he dragged himself toward a forest, hoping to be eaten by a wild beast. But the faithful Sea Mist (a stallion he had tamed earlier in the story), who for many weeks had roamed the plains, waiting for his beloved master to return, found Bellerophon before he reached the wood. Nickering softly, he knelt so that the broken hero could climb upon his back. A strange tale began to spread among the shepherds and farmers of Thessaly--a tale of a great gray stallion ith a rider who never dismounted. The tale swelled, as years passed, into the legend of a creature half human, half horse, with the head and chest of a man and the body and legs of a horse. This was the first Centaur--and the tale told that it galloped to Tiryns, caught Proetus out hunting, kicked him to death, and galloped off with the young widow, Anteia. And she became the mother of the Centaur tribe, and their queen."

I admit I am not an expert of mythology, so I don't know if this part of the tale is authentic or not. Anybody else know?
Judith W.
Response: I've never heard this story before, beyond him wandering the earth. Nor of Sea Mist. Anteia was the queen of Tiryns who falsely accused Bellerophon of attempting to rape her, causing her husband Proteus to send Bellerophon to a friend, with a letter asking that he be killed (the only occasion where writing is mentioned by Homer), and hence he is sent to kill the Chimaera. So revenge has been added to the story, but it doesn't work for me - punishment in Greek mythology seems to belong to the gods, or to the wicked such as Medea.

An origin of the centaurs is traced to Ixion, who tried to rape the goddess Hera, but was led astray by a phantom in her likeness, and Centaurus was the consequence.
Response: Hmmm--seems Mr. Evslin took lots of artistic liberties with this story. I'm glad you filled me in. The story is so well told in his book that I just assumed it was accurate. If I plan to tell this story, I'd better look in old texts.
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4) I have been given an opportunity of working with at risk 5th and 6th graders at an elementary school. Although I have done plenty of residencies and performances at schools, I am looking for new ideas of working with this particular "at risk" group - a group that I have not worked with before. I know I could adapt any of my general storytelling workshops, but am wanting to explore some new ideas.

I took this opportunity because I wanted to stretch myself and try something new and I wanted to try to something meaningful with these kids.
Any suggestions?
Wendy G. 1/4/07
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Response: Good luck in this new venture. To further the inquiry, could you tell us, what you know about this particular situation, and these kids, that causes you or the school to identify them as 'at risk.' I think that might help you/us identify adaptations you might make to your more familiar approach. Tell us more....
Bob K. 1/4/07
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Response: Maybe "at risk" is too strong a word. The school is a "Title One" school which means that statistically, the kids that attend this school have more risk factors at home: living in poverty, parents in jail, poor grades - I'm not sure what the criteria is exactly. Title One schools receive more funding to try to give these kids the best start in life that they can. That's all I know,
Wendy G. 1/4/07
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Response: >I'm not sure what the criteria is exactly. Title One schools receive more funding to try to give these kids the best start in life that they can.<

Here are the criteria for Title 1 schools. It's mostly about economics.

Personally, I think ALL kids in 21'st century America are 'at risk.' Rich kids are impoverished by things like lack of time that their overly stressed parents have to spend with them, and the consequences that flow from that. Poverty of course has it's unique challenges. From having worked primarily with Title 1 schools for years now, I think the most important thing you can do, is to be aware of language arts proficiency of the students you are working with an adapt appropriately. I'm not talking just about test scores, since time and again, some of the lowest scoring students shine the brightest when given an opportunity to hear and tell stories. I guess what I'm really saying is... don't spend too much time thinking about how 'at risk' your students are. Relate to them just like you've related to students everywhere else. Be yourself- share yourself and your own unique talents. That's the best gift you'll give to these students.
Bob K. 1/4/07

Title I - Helping Disadvantaged Children Meet High Standards
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Program purpose authorization:
Title I, formerly known as Chapter 1, is part of the Elementary and Secondary Education Act of 1965, and is the foundation of the federal commitment to closing the achievement gap between low-income and other students. Nearly 14,000 of the 15,000 school districts in the nation conduct Title I programs. The original purpose of Title I was additional resources to states and localities for remedial education for children in poverty. The 1994 reauthorization of Title I shifted the program's emphasis from remedial education to helping all disadvantaged children reach rigorous state academic standards expected of all children. Title I funds can be used for instructional activities, counseling, parental involvement, and program improvement. In return, school districts and states must meet accountability requirements for raising student performance.

General Questions and Answers
How does my state and school district receive Title I dollars? Title I funds flow to states and school districts on a formula basis. The formula takes into account the number of low-income children and the statewide average per pupil expenditures. Resources within the state are targeted to the districts and schools with the greatest need.

What services does Title I provide?
Title I funds generally are used to improve academic achievement in reading and math, but the resources can be used to help students improve their achievement in all of the core academic subjects. Title I funds are flexible, and can be used to provide professional development for teachers; support hiring additional teachers and classroom aides; improve curriculum; enhance parent involvement; extend learning time for students who need extra help; and provide other activities that are tied to raising student achievement.

What does the term "Title I schoolwide program" mean?
A school that receives Title I dollars and that has a student enrollment in which more than half of the students are low-income is eligible to operate a "schoolwide program." A schoolwide program requires a plan to improve academic achievement of all students in the school using Title I dollars on all of the students.

How does Title I funding break down by grade level?
Of the 11 million Title I students, about two-thirds are enrolled in grades preK-6. The Title I grants to school districts serve roughly 260,000 preschool children.

What about children with disabilities?
Children with disabilities are eligible for Title I services if the school and the student meets the Title I eligibility criteria. Title I services roughly 1 million students with disabilities.

What about children with limited English proficiency?
Children whose native language is other than English can receive Title I services in addition to bilingual education services so long as the school and the student meet the Title I eligibility criteria. Title I services are provided to approximately 2 million students with limited English proficiency, roughly one-fifth of all students served by the program.

For more information, contact:
* U.S. Department of Education
Office of Elementary and Secondary Education
400 Maryland Ave, SW
Washington, DC 20202
(202) 301-4000
http://www.ed.gov
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Response: I would treat these kids just like you do any other kids, and perhaps do the same kind of work with them. One thing I've done with students of all ages is use Margaret Read MacDonald's method of learning a story in the first session, and subsequent sessions. She describes this method clearly in her introduction to Twenty Tellable Tales: Audience Participation Folktales for the Beginning Storyteller. Basically, you tell a simple tellable tale twice, discuss the structure of the story, tell the story around the group having someone start and continue until they want to stop or you ask them to. Then students pair up and tell the story to each other. They leave with instructions to tell the story to someone as soon as possible.
Yvonne Y. 1/4/07
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Response: I guess I still have a question ... for what reason were you hired ... was it simply to "try to give these kids the best start in life that they can." If it is totally open ended ... wow, what an opportunity! And then I would ask, what dreams have been simmering that you wish to manifest?
Mary K.C. 1/4/07
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Response: I second that, Bob! Title I is not that big a deal. I think that Bob's advice is really good. Be yourself. I do find though that most kids who are disadvantaged do not have the experiential background that the so-called average student has. They have little sense of geography, history or language. I really like to do as much kinesthetic stuff with them as possible. Sherry Norfolk did a workshop last year about moving like your character, making sounds like your character, etc. THEN attaching words to those sounds and movements. The result is the stories come alive. I also like what Brian Fox Ellis calls Merry-Go-Round. Two concentric circles facing each other. They tell to their partner then all move to the left (or right) and tell again. You could hone in on a part of the story or the whole story. This keeps them all involved, IF you can handle the seemingly noisy chaos!
Shelby S. 1/4/07
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Response:
In this economy, I'd say ALL of us, kids and adults alike, are at risk!
Jo S. 1/4/07
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Response: Make it fun . Most fairy stories and wonder tales were told by mothers to arm children when they were going out into the world alone at a time when our idea of childhood didn't exist. A lot of the children you describe have lives nearer to those the stories were first told to then the more priviledged population. Think how many wonder stories are about single parents, abusive step-parents and children alone in the world looking after each other. This was real live for a lot of children then and still is in a lot of cases.
John R. 1/5/07
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Response: It is wide open to whatever I want to do, as long as it involves the art of storytelling. In my heart, I was hoping to do something with personal tales - connecting the kids to one another and increasing understanding by learning each other's stories. I had also hoped to have some element of stories from groups of people that are generally thought of in a negative light (such as middle Eastern Muslims) to build some sort of understanding there too. I guess I want to explore some other options other than the general story workshops that I usually do, but am also short of time and hoping to find a little direction or help from others who may have done similar work.
Added later: I agree too! Actually I told in an assembly last fall, in what was supposed to be a terrible area - I had never had a more involved and appreciative audience of kids. They were great!
Wendy G. 1/5/07
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Response: I think this is a really good idea. I did a residency last year with some 4th graders who were supposed to come up with Texas stories, but was difficult for them to even understand cowboys in a historical perspective. These kids had not had the opportunity to express themselves freely and develop their language skills, and they were a challenge. Understanding the difference between random violence and a story sometimes was a problem, also.
Shelby S. 1/5/07
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Response: It is not clear what this group is "at risk" or high risk for. Assuming they are not at risk of being validictorian of the high school class or All State in Football. They are most likely low self-esteem, few skills that are valued by the "not at risk" society. I think stories/storytelling can be usefull to them---They probably haven't been exposed to good stories well told and these folk lore stories are the paradigms of how to live and solve problems. It one takes the tack of having them tell it provides a new track forhaving something of value to give to others which enhances self esteem. They are probably not without im agination but will benefit from having that tapped and channelled in productive ways.
Karl H. 1/5/07
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(This web page updated 2/1/05; 1/7/07)