Political and United Nations and Government views
Aboriginal Multi-Media Society: http://www.ammsa.com/content/home
Association of Canadian Archivists (2007). Aboriginal Archives Guide: http://archivists.ca/sites/default/files/Attachments/Outreach_attachments/Aboriginal_Archives_English_WEB.pdf
“CASTS (Canadian Aboriginal Science & Technology Society) (conference summer 2003)
Dakar Framework for Action Education for All: Meeting our Collective Commitments cited in UNESCO 2007
Ewen, A. (1994). Voice of Indigenous peoples: Native people address the United Nations. San Te Fe, New Mexico: Clear Light Publishers. http://www.scottlondon.com/reviews/ewen.html
US Department of Education (HO29K70133) and Washington state University: Diverse Voices: Native Perspectives in Human Service Delivery”
Council of Aboriginal Initiatives – University of Alberta (2012). Elder Protocol and guidelines. Edmonton: University of Alberta. http://www.provost.ualberta.ca/en/~/media/provost/Documents/CAI/Elders.pdf
This demonstrates the positive aspects of using online technology to reunite scattered communities.
The Wendat [nation] Gathering (Yahoo) /Wyandottes (or Wyandots) / Wendat Culture “…could be referred to as cyberspace indigenous peoples” Sioui (Huron-Wendat Nation) (Dyson, Hendriks and Grant, 2006, p. 313).
These came up during my researching and give insight into the ‘philosophy’ of traditional Indigenous teachings.
Coyote Goes Virtual – Jennifer Morrison (2003): PEM (predictive ecosystem modeling) and GIS (geographic information system)
The Draw-Talk-Write (DTW) process by Gluck and Fulcher University of Wollongong, Australia
Fixico, D. (2003). The American Indian Mind in a Linear Word
The Indigenous Participation in Information Technology (IPIT) Project University of Technology, (UTS) Sydney Australia 2005.
Internet based Native American Astronomy course: Nancy Maryboy (Navaho) Northern Arizona University
World Indigenous Nations University (WINU) / World Indigenous Nations Higher Education Consortium
The following look into the preservation of Indigenous Voice.
Alberta Learning Languages Initiative; “Ensuring Language Learning Opportunities for Indigenous Children” (University of Alberta, 2004) with a follow-up colloquium called “Working Together to Support Indigenous Language Education” (University of Alberta 2005)
First Peoples’ Cultural Foundation of British Columbia (FPCF): First Voices project, 2004
Foley, J. M. (2012). Oral Tradition and the Internet: Pathways of the Mind. Urbana: University of Illinois Press.
Library and Archives Canada. (2009).Our Voices, Our Stories: First Nations, Métis and Inuit Stories. https://www.collectionscanada.gc.ca/stories/index-e.html
Paul, E., Johnson, H., & Raibmon, P. (2014). Written As I Remember It: Teachings ([glottal Stop][schwa]ms Ta[glottal Stop]aw) From the Life of a Sliammon Elder. Vancouver [British Columbia]: UBC Press.
University of California, Los Angeles (2000) Heritage Language Research Priorities Conference
Voices of Our Elders. (cover story). (2015). News from Native California, 28(3), 14.
These field schools seem to have potential in narrowing the gap between natives and non natives.
Castleden, H., Daley, K., Sloan Morgan, V., & Sylvestre, P. (2013). Settlers unsettled: using field schools and digital stories to transform geographies of ignorance about Indigenous peoples in Canada. Journal of Geography In Higher Education, 37(4), 487-499.
First Nation Seeker site provides a collection maps of different areas and at different times through history as to the location of the various locations of First Nations. I can see this being used in class side by side with say the National Geographic Atlas to compare the populations of natives and non native communities. I was surprised at the number and expanse of territory covered by the First Nations before Europeans arrived.
The Alliance Project: Yolngu people of Eastern Arnhem Land, Northern Territory, Australia (http://study.hs.sugiyama-u.ac.jp/alliance/)
This project to record the relationships of a community may have started with good intentions but raised questions for me. It has hints of European /Western scientific experimentation. The natives son’t seem to require this information as to who they are related to but outsiders seem to want it.
Michell, H. (2011). Working with elders and indigenous knowledge systems: a reader and guide for places of higher learning. Kanata, ON: JCharlton Pub., 2011.
[Library catalogue: E96.2.M53 2011]
Contains short chapters on such topics as Indigenous Identity in Canada, Indigenous knowledge, approaching Indigenous Elders
Stonefish, B., & Kechego, J. (2007). Moving beyond: understanding the impacts of residential school. Owen Sound, Ont.: Ningwakwe Learning Press, c2007. . [Library catalogue: E96.5 S75 2007]
The author states the three major points he covers: “to go beyond the historical trauma of residential schools; state the impacts that affect our learning, education, and family relationships; [and] highlight constructive methods to healing and developing healthy individuals, families and communities.” To do this stonefish uses the medicine wheel as illustrating such topics as the Creation, values, circles of responsibility and rights.