Elders, in Indigenous North American cultures, are repositories of cultural and philosophical knowledge within their tribal communities, as well as the transmitters of this storehouse of information.[1] They are regarded as living libraries, with information on a wide variety of practical, spiritual and ceremonial topics, including "basic beliefs and teachings, encouraging...faith in the Great Spirit, the Creator".[2] "The fact acknowledged in most Indian societies: Certain individuals, by virtue of qualifications and knowledge, are recognized by the Indian communities as the ultimately qualified reservoirs of aboriginal skills."[3] The role of elder is featured within and without classrooms, conferences, ceremonies, and homes.
The following definition is from a study of the role in one community by Roderick Mark at the University of Calgary:
A point of reference: those people who have earned the respect of their own community and who are looked upon as elders in their own society...We have misused the role of elder through our ignorance and failure to see that not all elders are spiritual leaders and not all old people are elders
— Roderick Mark (1985)[4]
The following definition from a curriculum guide in Edmonton outlines one context of learning:
The elder: Not all older or elderly people are considered elders. An elder is a person that has accumulated a great deal of wisdom and knowledge throughout his or her lifetime, especially in the tradition and customs of the group.
Elders emphasize listening and not asking WHY. There isn't any word in the Cree language for "why." A learner must sit quietly and patiently while the elder passe[s] on his wisdom. Listening is considered to be very important. Questions were not encouraged. Asking questions was considered rude. Clarification of a certain point or comments was considered okay.
Learners were also encouraged to watch and listen to what was happening around them. Eventually with enough patience and enough time the answer would come to the learner. When this happened, the learning was truly his own. (Tipahaskan 1986:104-5)— Proyecto Círculo Sagrado, Edmonton , guía curricular "Estilos de vida en comunidades culturalmente distintivas" de tercer grado [5]
La importancia del contexto queda indicada por la "especialización" del conocimiento de las personas mayores: "Las habilidades de las personas mayores se activan en situaciones contextuales para satisfacer necesidades específicas". [3] Además de la necesidad de preparación en el aula: "'Las personas responsables de la contratación de indios mayores como recursos humanos cometen el error de simplemente ponerlos en un aula con niños pequeños. Los mayores quieren contar historias mientras solían hacerlo, pero los niños o están demasiado impacientes para escuchar, o tal vez no entienden.'" [6]
La importancia del contexto y la preparación también se indica en la siguiente cita: "Por ejemplo, un trabajo reciente con los Menominee indicó que el contacto visual entre un maestro mayor y un niño era necesario para que se llevara a cabo la enseñanza informal, y cualquier interrupción por parte del maestro El niño fue desafiado (Medicine, notas de campo no publicadas, 1987). De manera similar, he escuchado a padres Lakota (Sioux) decir: '¡Mírenme a los ojos!' al dirigirse a hijos y nietos." [7]
Políticamente, a los mayores se les puede conceder una posición débil. [8] En las conferencias, los ancianos pueden ser tratados como símbolos y simplemente ser llevados al principio y al final para dirigir las ceremonias. En las aulas, los mayores pueden recibir un salario insuficiente o no remunerado. [6]