As the Native Communities Learning Project: We Are Still Here series continued to move from reflection toward action, this session focused on how communication and collaboration could either strengthen or undermine relationships with Native Nations and communities. Building on prior conversations about power, history, and cultural humility, this webinar centered on the practical skills and approaches needed to engage in respectful, effective cross-cultural partnerships.
Participants joined us for Communication and Collaboration: Cross-Cultural Communication, Protocol, and Consensus-Building on Wednesday, May 27, at 3 PM ET / 12 PM PT.
Key Takeaways
The webinar opened with members of the We Are Still Here advisory committee sharing the traditional openings used in their communities.
Terrelene Massey (Diné) introduced herself in Navajo, using the transitions of her Tribe. She shared that, in her Tribe, folks introduce themselves with their name, the community they’re from, their clan, their mother’s clan, their father’s clan, their mother’s mother’s clan, their mother’s father’s clan, then their father’s mother’s clan and their father’s father’s clan. Introductions can become very lengthy in large groups. This approach to introductions mean community members start recognizing each other and how they’re all connected. It helps folks know where others were coming from. Who was fluent and who still learning the language.
Chevelle Davis (Kanaka ‘Ōiwi/Native Hawaiian) introduced herself in Hawaiian, using the protocol use in her community. Introductions in Native Hawaiian traditions include lots of storytelling, not where a person works or what they do. Native Hawaiians start with ‘aina (the land) and the island they are from. Introductions often reveal two degrees of separation – folks often know someone who knows someone who they’re related to. For Native Hawaiians, Hanai (the traditional, informal practice of adopting or taking someone into your family to be raised and loved as your own) also comes into play. Hanai is another way identify chosen family.
Chevelle then covered the colonial history and militarization that impacts Native Hawaiians disproportionately. Hawai‘i is very diverse, comprised of many different ethnic and racial groups, including folks from Southeast Asia, East Asia, and countries across the Pacific. From Hawai‘i’s plantation days, the mixed group of workers who lived together but spoke different languages developed pidgin, a creole mix of Japanese, Cantonese, Portuguese, Filipino, English, and Hawaiian. In community with local people from Hawai‘i, they will switch into different languages – how a person speaks pidgin tells others where they’re from. Cultural protocols differ on every island, in every community. Some traditions might not be shared broadly, outside a tight-knit community or group.
As a community-based researcher, Chevelle shared her recommendations for working with Native communities. The work can only move at the speed of trust, so building relationship is essential. Chevelle emphasized that it’s important to show up, consistently, all the time before folks will let you in. When going into a new community, need to adopt some common community protocols. Show up with food. Ask how can you help. Any ask you have for the community should come the 10th time you come out. Don’t go into a space asking for something; go in to help. That’s how to build trust. Chevelle recommends being open-minded about what you don’t know and willing to learn about how to integrate into others’ space. Like many rural areas, Hawai‘i is a tight knit community and the “coconut wireless” is real – people will hear about your missteps. Be intentional, thoughtful, humble, and honor the land you’re on and people you’re with and sharing community with.
Listening carefully and closely has a physiological impact, calming your vagus nerve. Let people take space to introduce themselves in the ways that are important to them. That pens everyone up to building relationship together.
Cheryl Kary (Standing Rock Sioux), executive director of Sacred Pipe Resource Center, shared her research on modes of communications among Native folks. As part of her PhD dissertation, Cheryl developed a Lakota/Nakota/Dakota Model of Oratory. Understanding this model is helpful to teachers, child welfare, social services, juvenile justice, courts, and anyone interacting with Native communities because systems are not neutral. There is not a single U.S. system that is built on Indigenous values or thought, which directly impacts interactions with Native communities.
When contemplating Native communication, Cheryl recommends starting with a reflection on how you introduce yourself. How would you introduce yourself without mentioning your job title, place of work, degree, or anything else from your resume. For members of the dominant culture, an introduction of this kind can be a major challenge! We typically don’t think about introducing ourselves as a cultural act, but it is.
All communication is cultural. It can be challenging to make meaning together across communication styles between Indigenous and non-Indigenous people. English isn’t neutral. The Western world uses a “speaker – words used – audience” model, which is not neutral. This model implies that I’m performing an act on you, telling you something that you are supposed to receive. This is similar to the Shannon and Weaver model used in a lot of speech/language classes, which is a very linear approach to communication. Neither of these models are Indigenous, which can help to explain why Native students can struggle with the Western approach to education. In the U.S. education system, students are asked to write in a linear way with an introduction, body, conclusion, leading someone to think a certain way.
Native communication models resemble a wagon wheel, spider web, spiral, or circle. These more indirect metaphors work better for to describe Indigenous speaking patterns. Circular models can seem chaotic in comparison because you’re not being led to a conclusion, you’re supposed to find meaning yourself and internalize what the discussion is about. What is seen as rambling and unstructured in a linear worldview is actually quite focused and structured in a relational worldview.
Cheryl used Hofstede’s Dimension of Cultural Variability to develop and test her model of oratory. One dimension in Hofestede’s model is Masculinity-Femininity. Native cultures tend to be on the feminine side, using a more circular model (passive, circular, persuasion, collaborative, values concensus). A linear model is very masculine (aggressive, authoritarian, bold words.)
The Lakota/Nakota/Dakota Model of Oratory defines “Indin Style” communication to include:
- Sacred breath – tobacco smoke is a visual representation of my breath that I am sharing with you, indicating that I intend to be truthful
- Ho wasté (a good man speaks well in Dakota) – elders often speak last and give the closing key thought in community meetings
- Based on being a collective tribal society with social norms (vs written laws) – use language in respectful, deliberate way
- Oral tradition – what said is more important than what is written down
- Foundational to the L/N/Dakota Oratory Model is that being a good speaker requires being a good listener. Listening more important than talking
- Explanations may be necessary for those accustomed to Western oratory approaches – “they keep wanting to talk about the past, and that’s not relevant here” but it is.
- Participants may need invitation to speak – particularly to teachers, service providers who ask direct quesitons and expect direct answers. Alternative – Jonny, you look like you want to say something, is there something you’d like to add? Invitation to speak rather than demand to speak.
- Restorative justice approach rather than punitive. How can I make it right if I’ve offended someone, rather than expecting them to continuously conform.
The L/N/Dakota Model of Oratory is circular yet should not be read like a clock. The only static points are the formal introduction and the formal conclusion. Everything else is fluid – conversation can move anywhere across the model. The elements of the L/N/Dakota model are:
- Formal introduction – Creates relationships; describes how we are related/know each other
- Acknowledgement of viewpoint – Acknowledgement isn’t agreement, silence is not acquiescence – it often means that you are disagreeing. This acknowledgement without agreement highlights the diplomatic elements of Native communication styles.
- Responding indirectly – This is also a form of diplomacy, though it can be seen as passive-aggressive. If we don’t actively disagree (just silent), you may think we’re saying yes to a path of action and be surprised when don’t follow through. That’s because we were responding ‘no’ indirectly. Indirect responses can mean that Westerners perceive answers as evasive. Body language and context are important to understanding indirect responses. The practice of responding indirectly can create a lot of miscommunication with Westerners because they tend to avoid uncertainty. Western cultures value schedules and agendas, think time is money, and ask for clearly defined roles. Native cultures tend to value ho wasté (a good man speaks well), an understanding that life is not compartmentalized, roles/responsibilities are flexible, reflective silence is good, and people are complex.
- Non-confrontational – Native cultures value negotiation, consensus, and collectivism as traditional practices. A language of respect is prioritized over punishment or abuse. A non-confrontational approach is connected to storytelling, circular speaking around a subject. Since collectivism is prioritized over individualism, maintaining cohesive groups is important and members use avoidance, intermediaries, other face-saving techniques to resolve issues through nonconfrontational ways. In Native communities, loud voices can feel like a threat, triggering a flight/fight/freeze response. Using an adult voice (nonjudgemental, we’re on the same level) works better in Native communities than using a parent voice (authoritarian, directive, punitive…). Lots of teachers and service providers tend to use the parent voice.
- Humor – Native communication styles tend to be self-deprecating, which keeps things humble. Humor is also used for behavior modification, to teach community values and traditions. Native folks often say you know we’re comfortable with you when we start teasing you.
- Ikce wicasa – This concept considers everyone in the space to be the common man/person. There are no experts. Authority comes from experience. Servant leadership is the approach used. Relationships are our currency.
- Storytelling – In L/N/Dakota oratory, the community speaks from their experiences. Their stories evoke emotions, and emotions evoke response. Storytelling is key to persuasive speaking and an indirect approach. In response to storytelling, visualize learners need to visualize what is happening. Learners needs patience and the ability to listen for meaning “between the lines.” Storytelling can also relate to trauma and healing.
- Formal conclusion – When done speaking, Native folks may say “I have spoken.” This saying exists in every Native language. Waiting until a speaker says “I have spoken” also helps to avoid interruptions. Interestingly, the language of respect and transition used in the US Congress and other legislative bodies largely came from Native language of diplomacy.
Resources
A Framework for Understanding Poverty, Ruby Payne
The 6-D model of national culture, Geert Hofstede
Shannon and Weaver Model of Communication, Communication Theory
Talking Indian: A L/N/Dakota Model of Oratory, Cheryl Ann Kary (Hunkuotawin)
Journey to Understanding: An Introduction to North Dakota Tribes, Cheryl Ann Kary