PLN Visualization Update 3

I have started to develop some contacts with other administrators through LinkedIn and we have started dialogue on specific processes that will hopefully aid in the process of streamlining. Since Belmont's Registrar's Office is one of the best in country, every step I can take in improving student/administration relations will not only continue to give Belmont credibility but also pave the way for other institutions to follow. We are trend setters, which is amazing considering the size of the office compared to the number of students. In reality, each member in our office is responsible for 1,000 students each. We are breaking new ground in ways to handle veterans who wish to pursue an education after they have been discharged from the service, the way students and advisors can keep track of performance as well as their position towards graduating.

Organization Learning Objective 3

My methodology and IRB approval has become my kryptonite within the thesis process. I have a meeting scheduled with the Institutional Review Board next week to see if there are any shortcuts I can take or if I am over thinking the whole process in general. I still have high hopes to complete my methodology and IRB before the end of the semester...we shall see.

Professional Learning Objective 3

I had a small break through on one of my processes this week concerning "concurrent enrollment". First a little background on what has been building up to require a change in how I handle the concurrent enrollment process.

Every spring many students want to complete course work at other institutions when they return home for the summer. I have seen the number of requests grow every year from around 500 two years ago, over 700 last spring and this year close to 1,000. My normal process consists of the following:

•  Verify that a student is eligble to complete courses outside of the university (there is a maximum of 18 hours which may be transferred once a student has matriculated);
• Verify that the institution is regionally accredited;
• Determine how the course will transfer back to the university;
• Send an e-mail to the student to inform them of the approval and how the course/s will transfer;
• Save a copy of the e-mail into the student's file.

When the requests starting coming in, I was able to keep up; however, since the number of requests have grown signifacantly it became clearly aparent that I could not keep up. My first attempt at change was to approve the requests when the students brought them in and send them an e-mail after the fact. Although I was able to approve the forms right away, I was having trouble getting e-mails out within a timely fashion. Problem, this led to many e-mails from students wanting to know their status. My final solution to the current problem was to approve the requests as they came in and give a copy to the students so they knew when they left my office what they were approved for and had a copy of the approval in their hand. To satisfy those students who I had approved concurrent enrollment but not yet sent an e-mail, I scanned their approval into a .PDF file and e-mailed it to them. Although this new system rectified the immediate problem, it is just a temporary bandaid for a much larger wound.

I am proposing that an official request deadline is enforced for next year and I will create a different form that will allow me to write down the course a student is proposing to complete and its' equivalency once an official transcript is received from the concurrent institution. Since many students do not make a decision to take courses outside of the university until the last possible minute, a deadline might prove to be ineffective and cause more trouble than fixing the problem. For this reason, I think a new form in general will benefit all involved.

Thoughts?....

Personal Learning Objective Week 3 - The Sweat Lodge

The Inipi (Sweat Lodge)

One of the most misunderstood ceremonies of Native Americans is the Sweat Lodge. When the settlers came, they did not understand that the Inipi (Ee-nee-pee) was church for the Nations First Peoples. Just because Indians did not worship God in the same fashion as European Christians, sweat lodges were considered taboo or consisted of black magic. This misconception was and still is far from the truth and I plan to discuss its purpose.

The Inipi (or, as White man calls it, "sweatlodge") is a very important part of Lakota spirituality and culture. The fact that it is not referred to as Inipi, but rather a sweatlodge, shows the arrogance and ignorance of the people who are speaking of the practice (or actually attempting to build and use one)! As David Little Elk, Lakota musician and cultural activist, so eloquently said, "And please remember that to speak of this ceremony, one must look through Lakota Eyes, and not through some white man's interpretation of it."

Did you know there are different types of Inipi (Sweat Lodge) ceremonies? Many think the Sweat Lodge is only for cleansing and purification. But, this is not true; there are many kinds of Inipi or Sweat Lodges.

There are Sweat Lodge ceremonies held when a relative has died. These help the deceased person cross over to the other realm. They are usually held for four nights. Night is the time for the spirits of the deceased or "Wanagi". After the sun goes down, and especially between midnight and pre-dawn, they wake up and are moving around. The four days is the time when the newly deceased is able to communicate important messages and to say their goodbyes. These Sweat ceremonies are also for the mourners to end their official time of mourning. Which is usually 13 moons or approximately one year. The ceremony for the end of the time of mourning is called "Wasigala" and can be done without the Sweat Ceremony.

There are also Sweat Lodge ceremonies for the healing of illnesses. These are called "Doctoring Sweats".  These ceremonies may only have the patient and medicine person in the lodge. The rest of us would stay by the fire and pray or be busy in the house cooking. Or sometime there may be a few singers and other people close to the sick person inside the lodge.

Most of us have been to Sweat Lodges that contact the Tunkasilas or ancient beings for advice and guidance during difficult and perilous times. It is said that in the Sweat Lodge we meet the Tunkasila or elder spirits half way. These sweats are usually very hot. They make us so uncomfortable that we are forced to stay in a state of prayer, which is very far removed from our everyday busy worlds. This is how we meet the Tunkasilas half way. Some us don't eat or drink so that we are even further removed from our material world. Many of us let our hair loose and unbraided or untied. This is another way to remove us from the material world. We are not concerned with how we look. That is why your elders may tell you not to wear jewelry, or make-up.

Then there are Sweat Lodges for activating, renewing or cleansing of sacred objects, medicines or Chanunpas (sacred pipes). In the case for cleansing, these are very serious ceremonies. It means that something has happened to the sacred object that has harmed or weakened it. The need to cleanse a sacred object is a very sad thing. Many tears are shed during these ceremonies. For the renewal of a sacred object or medicine is far less serious and is a little like breathing fresh air into it and letting the sun shine all over it. Activating a sacred object is another serious ceremony. It is necessary when a person takes the responsibility of carrying a Chanunpa (sacred pipe) for the people. This is best done where the Buffalo Calf Pipe resides in Green Grass, South Dakota. Although, I have heard of it done in other places when necessary. Activating other types of sacred objects or medicine can happen anywhere, but usually takes a Medicine person to conduct the ceremony.

I myself have taken part in the Sweats asking for guidance from Tunkasila (Great Spirit Grandfather) and the one asking for healing of friends and family members. Let me just say that the ceremony is a very humbling, cleansing experience. The traditional Sweats were made for the purification of men only because women go through a purification cycle once a month. The mixed Sweats (men and women) came about during the 20th. Century. The only way a Sacred Pipe Man may conduct a mixed Sweat is through the approval of the elders of the tribe. For those who have not participated in a Sweat, the following is the protocol and what to expect during the ceremony.

Sweat Lodge Etiquette

Welcome  to the opportunity to participate and pray in the traditional ways of the Oglala Lakota people.  The "Inipi" ceremony is a very sacred ceremony for purification and prayers, and observance of some basic etiquette when participating is important.  The lodge represents Mother Earth and when we crawl in, we are at ground level showing that we are but small, humble people and when we crawl out at the end of the ceremony it is like a rebirth.  We leave all our problems in there with the Grandmothers (the hot stones)

Important:  No women should come into the lodge when they are on their "Sacred Monthly Time".  (You are still welcome to come and sit outside of the lodge, however.) Women are extremely powerful during moon time and this is considered a ceremony in itself. According to our elders we cannot be in two ceremonies at the same time.  It is also ancient custom that a woman on moon time not prepare/serve food.  This may seem archaic, ... yet there are spiritual traditions that actually support that a woman be served, respected and given relief from her duties at this time.  

Also Important:  No illicit drugs or alcohol is allowed on the premises and no one is allowed to come or participate under the influence of either of these substances.

If you have not attended a traditional Lakota lodge please be open to learn and ask questions.

* Do not arrive to a sweat lodge right before the ceremony.  This is considered in Native culture to be disrespectful. Sweat lodge will occur just prior or as close to sunset as possible so we don't end up going quite so late. 

* When women come into the lodge they should not wear slacks or jeans. Women come dressed in a skirt or dress that is at least below the knees, and a shirt that covers some of the arms and is long.  Bring different clothes to wear in the lodge than the ones you arrive in.  No sleeveless, tank tops or bathing suits.  We practice modesty.

* Bring a towel, and bring it into the lodge.

* In the lodge, men wear swim trunks or shorts with no metal on them.

* Wear no jewelry or heavy makeup (metal interferes with the energy and jewelry is considered a vanity that takes away from the humble aspects of

ceremony.)

* When you arrive, be sure to shake hands with the people and introduce yourself. You can learn to make prayer ties if you like (and you take these into the lodge and hang them over a bent willow, then take them to the sacred fire after).

* Prior to the sweat, and off side to the picnic table or bench while making prayer ties, we want to be sure to reflect on the meaning behind what we are doing, the prayers, and show respect to others by not talking about negative topics, gossip, or world events that would bring sad, stressful, sensational and/or  anxiety-provoking energy to the gathering.

* Be aware that there will be many sacred items sitting on the alter in front of the lodge and these are not to be touched.

* Do not stand around or throw anything in the sacred fire.  That fire is not a bonfire and is not meant for campfire purposes.  This is the fire that heats the sacred stones (grandmothers).

* Older women usually go into the lodge first.  Be sure to listen to the one pouring the lodge for any special instructions.

* The path to the sweat lodge will be smudged with sage prior to the ceremony.  After that time, walk around the lodge if you are needing to go past.

* Once we gather by the Inipi for the ceremony the fireman will smudge you with sacred sage or cedar to clear negative energy.

* First the spiritual leader officiating, Wicasa Ho Waste will load his "Channunpa" (sacred pipe) with tobacco while a song is sung..

* Allow the Lakota women and/or older elder women to go in first unless you have been instructed otherwise.

* Turn in a clockwise circle at the door, then crawl in and say "Mitakuye Oyasin" pronounced "Mee-tak-ew-aye-oy-ah-sinh" or in English "All my relations" as you enter the opening.  We crawl in to humble ourselves and then remind ourselves that we are all related.

* Crawl in a clockwise manner sitting next to the person ahead of you.  Be silent.  As the stones are brought in, a song called "The Four Directions"

is sung and everyone is encouraged to sing along and learn the songs. When the first seven stones (grandmothers) come in it is most respectful not to talk.  The sacred pipe is then passed around to each person and at that time, a prayer is said (either out loud or internally).

* Before the door closes, anyone will be given the option to leave the lodge if they are uncomfortable with anything, or the heat, and there is no shame in this.

*  The Old Ones say the power of the ceremony is in the circle being complete.  The closing of the door completes the circle, the opening of the door breaks the circle and should not be done until the ceremony is finished (usually about 25 minutes). However, please know that if you are ill, not feeling well, or just not feeling 'right' it is absolutely okay to ask to leave.

* Do not pull up the sides while the door is closed.

* Do not pull up the sides unless the one pouring the water gives you permission.

* It is good to drink plenty of water the day of a lodge.

* Be sure not to over-eat before a lodge.  You may become nauseous.

Important:  If you have blood sugar issues (or ANY health issues) please be sure to notify those conducting the ceremony.  If you have such health issues as hypoglycemia or borderline/diabetes, drink some orange juice and eat a little banana before going in.

* All throughout the ceremony you will hear sacred songs being sung and many prayers are prayed aloud.

* Varying with songs and prayer, after about 25 to 30 minutes, the door will be opened and as you stand outside the door, the fireman will offer a drink of water. Say "All my Relations" and take the drink of water, then walk clockwise around the sacred fire (you drop your prayer ties in here if you made them).

* Immediately dry off as it is important to wipe away the sweat and negativity that could be reabsorbed.

* Then put dry clothes on and come back and form a circle.

* The "Channunpa" (sacred pipe) is then smoked - this is blessed tobacco which represents our prayers. Note:  Never are any other substances smoked in a sacred pipe, other than tobacco.  In Native American Culture: "Nothing is more sacred. The pipe is our prayers in physical form. Smoke becomes our words; it goes out, touches everything, and becomes a part of all there is.

The fire in the pipe is the same fire in the sun, which is the source of life. The reason why tobacco is used to connect the worlds is that the plant¹s roots go deep into the earth, and its smoke rises high into the heavens."

* In the tradition of this sacred ceremony we then have the Potluck, which is an important part of the event.  It is taught that there must be balance in our lives of mental, physical, spiritual and emotional.  When we have participated in such a spiritual event, it is good to complete the circle of balance and get grounded again by participating in light hearted fellowship and food. Please bring a simple dish (if you can) and serving utensil that can be enjoyed outdoors, and prepare to take them immediately back home with you to wash there and return.

* Some special information about respectful etiquette and rituals to a spiritual leader officiating Sweat Lodge:  To present  tobacco in person, to a spiritual leader is to ask a question, -- this is not a gift.  The presented tobacco is the offering of a question for receiving assistance with something or advice. If you have a problem or issue you'd like to seek counsel about, need a pipe ceremony or prayers, you can present the spiritual leader with pure tobacco tied into a small pouch of red cloth (not plastic or other containers).  If the tobacco is accepted by the spiritual leader, then that represents an agreement to assist and you can then proceed to discuss issues/problems/requests.

* On special occasions a form of high respect is to present a small wooden bowl with a little water to the spiritual leader (this is symbolic for the water of life).  This is not something done very often, or on a regular basis, and is presented usually in special circumstances.

The following song is sung at the opening of the Inipi ceremony:

I would like to formally invite anyone who would like to participate in the next Inipi Ceremony on Sunday, April 29, 2012. If interested in participating, please let me know so I may give you directions.

Organization Learning Objective 2

Alright everyone, I am not much closer to getting my consent, IRB and methodology approved than I was during my last post. I have done a little more editing between my consent and methodology so they would coincide with each other. I have to make this happen soon because I am feeling like I am just letting myself down but all those who have supported me throughout the process, especially my chair. I hope you can find it in your heart to forgive me Ciya.

Professional Learning Objective Part 2

With the change in today's technology, university registrars must adapt and overcome in order to keep up. Many universities have started to adapt by utilizing programs that help departments campus wide stay on the same page when it comes to students and their academic/financial status. One of these programs that Belmont could utilize is "WorkFlow". Since WorkFlow is an option for the Banner System that Belmont is already utilizing, adding it as an option is just a matter of money.

Banner Workflow can help Belmont:

• Improve the processes that support how our institution works
• Deliver improved customer service to staff, students, and faculty
• Complete important tasks more quickly and efficiently
• Measure how well our processes and workflows support senior leadership goals

The advancement of technology has come a long way since the 1970's book The Role of the Registrar in Today's University.

If the university as a whole continues to stay committed to its' students and mission statement, programs like Banner Workflow must seriously be considered.

The Origin and Purpose of the Native American Pipe - PLO Part 2

Over the years, Hollywood has portrayed the Sacred Pipe used by Native Americans as a means of getting high and as a peace pipe. Native Americans, depending on the tribe, call it a Medicine Pipe but what is its origin? There are different stories that describe how the Sacred Pipe came to be, again depending on the tribe; however, for the purpose of this blog I will focus on the Lakota Tribe.

The sacred pipe and Native American Pipe Ceremony are at the heart of native people's cultures as they travel the road of balance. The smoke coming from the mouth symbolizes the truth being spoken, and the plumes of smoke provide a path for prayers to reach the Great Spirit, and for the Great Spirit to travel down to Mother Earth.  

The Native American pipe ceremony is a sacred ritual for connecting physical and spiritual worlds. "The pipe is a link between the earth and the sky," explains White Deer of Autumn. "Nothing is more sacred. The pipe is our prayers in physical form. Smoke becomes our words; it goes out, touches everything, and becomes a part of all there is. The fire in the pipe is the same fire in the sun, which is the source of life." The reason why tobacco is used to connect the worlds is that the plant’s roots go deep into the earth, and its smoke rises high into the heavens.

There are different kinds of pipes and different uses for them during a Native American pipe ceremony. There are personal pipes and family pipes as well as pipes for large ceremonies. The particular stone used depends upon the tribe’s location, and various symbols are added to attract certain spiritual energies. Also, the type of tobacco used depends on tribal custom. The tobacco could also be mixed with sweet smelling herbs, barks and roots such as bayberry, bearberry, mugwort, lovage, red will inner bark, wild cherry bark and many others indigenous to a local area. The cultivation of the tobacco and the mixture preparation were the sacred responsibility of the "Tobacco Society" of the tribe, and practices varied in each area. But despite these differences, there are certain important similarities: The Native American pipe ceremony invokes a relationship with the energies of the universe, and ultimately the Creator, and the bond made between earthly and spiritual realms is not to be broken.

Ed McGaa (Eagle Man), an Ogalala Sioux, and author of Mother Earth Spirituality: Native American Paths to Healing Ourselves and Our World, says that most pipe ceremonies have the same intention: to call upon and thank the six energies: "All of our Sioux ceremonies beseech to the four directions, the earth and sky, and ultimately the Great Spirit. We see our Creator through nature, and we try to emulate what the Creator has made. This has worked out well, as you can see from the track record of Native American people. The old time Indians were honest, ethical people, and they had an unblemished environmental record. When the Pilgrims first landed, they kept them alive, and they took in black slaves. They were extremely humanistic. That’s one of the main reasons that I believe in the natural way."

Eagle Man begins a Native American pipe ceremony by beseeching the West power, while thinking about the life giving rains and the ever present spirit world. Next, he beseeches the north power, the source of endurance, strength, truthfulness, and honesty, which are qualities needed to walk down a good path in life. Then, he will look to the east power. The east is where the sun rises, and the sun brings us knowledge, the essence of spirituality. Without knowledge, we become ignorant and cause harm to ourselves and others. The fourth energy is the south power, which brings us bounty, medicine, and growth. Next to be acknowledged is the earth spirit. Eagle Man touches the pipe to the ground, and says, "Mother Earth, I seek to protect you." Since Mother Earth depends on the sun’s life giving energy, the pipe is then held up towards the sky. Lastly, the Native American pipe is held straight up to the Great Spirit, the Great Mystery, the unexplainable source of all life. These words are then spoken: "Oh Great Spirit, I thank you for the six powers of the universe." Unlike many westerners, Eagle Man explains that the person reaching out to the spirit world has no fear: "Most of us are not afraid of the Great Spirit. We don’t fear something that has given us our life."

Below is the pipe loading song: