Education is evidently the cause through which culture is transmitted and other times even transformed. However, the causal interaction is not understood just at a glimpse. This is because both education and culture are not easily characterized by precision and also the causal interaction between the two proceeds in both directions. Culture possesses a great causal impact on education which is apparently as great as the causal impact of education on culture. However, the complex causal interaction between education and culture can be understood better by putting forth a good line of clarity of how culture is transferred (transmitted) from historical facts and research. This is important in order to appreciate historians for both empirical and relativistic understanding and genuine knowledge of culture.
From the reference materials appended in this paper, it is evident that folk literature is an essential educational tool which plays an essential role in the transmission of culture from one generation to the next. Folk literature ensures a state of continuum of cultural values for many years in the education of children as well as the community. Oral literature, formal stereotyped words, poetry, and prose are commonly used to transfer culture. Certain phrases, feelings which are enhanced by the formulation of the narrator and narrative vocabulary make the culture indispensable. Individuals’ socialization tends to adopt the course of folk literature and thus peoples’ personalities are shaped through a culture which is always transmitted through education. For instance according to the literature by Blondin (2006), the culture of the Aboriginal people was strongly rooted in medicine powers and their lives highly depended on it and it was the culture of all of them throughout the earth which went from generation to generation as well as the Dene culture on believing in God (Blondin, 2006). This is a similar case for the Metis elders of Fort McKay in Mihkwâkamiwi Sîpîsis whereby the stories of their culture have been reinforced through pictures. Through reading of how these people lived and seeing the pictures, their culture is well understood and can be easily transmitted (Campbell, et.al, 2005).
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Language is an essential element of social culture which permits the transmission of culture within inter-generations. Each community is a new generation with the help of the culture of the language. The training function is also another element which enables people in a certain culture to adapt to a healthy society. For example, the Aboriginal people knew the Yamoria as the most powerful medicine man and prophet and they had the training from those who had the powers so as to adopt the culture. Folktales and stereotype words such as the Kachininako and Estrucuyo within a culture is strong preservation of the culture (Silko, 1996).
Silko (1996) also notes that it is through the stories that we hear and know who we are. Listening to different versions of the same event as in the hummah-hah story was highly educating and also a transmission of culture. Dinner table stories and talks also are recognized to stimulate memories through which culture is transferred to listeners (Silko, 1996).
According to the tenets of Native philosophy, as enumerated by Cajete (2000), elders provide guidance and they facilitate learning through storytelling which comes with artifacts and manifestations of traditions and culture. However, it is the individual’s responsibility to learn (Cajete, 2000). A good example is Battiste (2000) who says that elders are the critical connection to the Aboriginal epistemology through the Aboriginal languages.
In conclusion, it’s evident that education transmits culture. The indigenous education particularly focuses on passing the indigenous knowledge, methods, models, and content within the formal and informal systems of education. The rising recognition, as well as the use of indigenous education, is a good response to the re-capturing of lost knowledge through modernity
References
Battiste, M. (2000). Chapter 15 . Maintaining Aboriginal identity, language and culture . In Reclaiming Indigenous voice and vision. UBC Press. Vancouver.
Blondin G. (2006) Trail of the Spirit , the mysteries of the Medicine power revealed (pp. 7-28) Edmonton_ Newest Press. Produced with Permission
Cajete, G. (2000). Tenets of Native philosophy . In Native science - Natural laws of interdependence (pp. 64_83). Sante Fe_ Clear Light Publishers.
Campbell, C., Boucher, A., Evans, M., Faichney, E., LaCorde, H., & Powder, Z. (2005). Mihkwâkamiwi sîpîsis -Stories and pictures from Metis Elders in Fort McKay. Edmonton_ Canadian Circumpolar I. (Solstice series; no. 3) ISBN 1-896445-31-4
King, T. (2003). A million porcupines crying in the dark . In The truth about stories- A Native narrative (pp. 91_120). Toronto- Anansi Press.
Silko, L. (1996). Interior and exterior landscapes _ The Pueblo migration stories. In Yellow woman and a beauty of the spirit- Essays on Native American life today (pp. 25-47). New York- Touchstone.
