Module #3 – Post #4

In an attempt to further define my final assignment, which is so difficult… I have tried to research journals and articles that focus on aboriginal or cultural identity as it is affected or impacted by the introduction of Information Technology. Both Post #4 and #5 address this topic.

Selouani, Sid-Ahmed. & Hmam, Habib. 2007. Social Impact of Broadband Internet: A Case Study in the Shippagan Area, a Rural Zone in Atlantic Canada. Journal of Information, Information Technology and Organizations. Vol. 2 Accessed via:

http://www.informingscience.org/jiito/articles/JIITOv2p079-094Selouani74.pdf

This article seeks to provide evidence of social transformation caused by broadband connectivity within a rural area of Atlantic Canada. What I found so interesting about the outcomes of this article were that there were several examples of new uses and activities that broadband induced, however there was little to no change in attitudes, behavior and relationships.

Positive changes that occurred include increased access to information (newspapers etc), opportunities to shop and make payments online, e-learning, downloads, use of email/webcam to name a few.

Concerns with increased access and incorporation of broadband into everyday life included confidentiality, amount of time spent using technology, and negative materials available to young people to name a few.

On a whole, residents from the rural community concluded that increased access to broadband did not negatively influence the social relations of people in these rural areas.

Module #3 – Post #5

Mignone, Javier. & Henley, Heather. 2009. Impact of Information and Communication Technology on Social Capital in Aboriginal Communities in Canada. Journal of Information, Information Technology, and Communication. Vol. 4 Accessed via:

http://umanitoba.ca/faculties/human_ecology/departments/fss/media/5.pdf

This article looks at Information and Communication Technology (ICT) as it impacts the social capital of First Nations, Inuit and Metis communities. There is a great focus on defining and exploring what exactly social capital is and why it is relevant.

“Social capital characterizes a community based on the degree that its resources are socially invested, that it presents an ethos of trust, norms of reciprocity, collective action, and participation, and that it possesses inclusive, flexible and diverse networks.”  (Mignone & Henley. 2009. pp. 129).

There has been research that suggests that ICT decreases social capital by shifting people’s focus from relationships and community engagement to tech-based entertainment. While other research highlights the increase in social capital that is fostered by ICT in improving communication and social networks between people, specifically those who are separated by great distance.

This article incorporates case studies from different communities across Canada that have Aboriginal owned ICT networks and how they have managed to implement and sustain them, which in itself is interesting.

I wanted to include this article, because I wanted to give everyone the opportunity to consider social capital in terms of the role of ICT in Aboriginal communities, however also wanted you to consider impacts and issues that fall outside of social capital; the concept of social capital seems too simple and does not encompass all interactions, connects and the embeddedness that technology influences.

Module #3 – Post #3

Resource: First Nations House Magazine, University of Toronto. (http://www.fnhmagazine.com/issue3/preserving.html)

There are resources available on the main page of the First Nations House Magazine, however I linked to the Elders Program.  Entitled, Preserving: for the sake of handing down, written by Giles Benaway, he describes the role of the Elders Program in establishing meaningful relationships and connections with Aboriginal elders who “represent a living memory of who we are…”

In reflecting on Western society, or modern day society and how we perceive the role of Elders in our community, they are often associated to symbols or representations of weakness, fragility, old-fashioned and of little value within contemporary times. Often, they are unable to participate in the workforce and the economy and therefore are seen to be of little value.

After watching Alluriarnaq: Stepping Forward, it became very apparent how vital elders are in shaping and cultivating their culture within the community. In addition, providing a sense of context and identify for youth who are so lost terms of understanding their culture and place in the world (torn between modern, urban and traditional, land-based).

I wanted to provide this resource for the weblog, because I thought that this program description was very explicit in outlining their objective but also in recognizing increasing populations of Aboriginal people finding themselves in urban settings where their culture and identity is easily lost or forgotten. This kind of program brings context and value to Aboriginal peoples no matter where they live, it does not forget those people who have had to, or wanted to move outside of their home communities.

Module #3 – Post #2

Week #8 readings really prompted me to examine the role and integration of Elders (specifically Aboriginal) within contemporary society. What I found interesting, was that there was significant acknowledgement and incorporation of Elders within well established Western Institutions (I specifically looked locally to Ontario, Canada for resources as that is my own backyard).

Aboriginal Elders and Community Workers in Schools (March 2001). Community Education Saskatchewan Education.

• this document seeks to provide resources and guidance for Educational settings to incorporate Aboriginal elders and community workers within the education system to build Aboriginal students knowledge, pride and heritage of their culture, thus building confidence and self-esteem which will overall provide for greater successes in life.

Northern Ontario School of Medicine – Aboriginal Elders Programming

• the Northern Ontario School of Medicine seeks to provide a well rounded, comprehensive concept and approach to health and wellness.  Therefore seeking Elders to provide guidance in observing and approaching wellness at a family, community and overall environmental perspective.

Law Society of Upper Canada – Aboriginal Elders’ Student Supports

• this is provided to both Aboriginal and non-Aboriginal students, presenting various cultural teachings, culturally-appropriate counseling,  with the objective of promoting equality, diversity and overall awareness in respect to aboriginal culture and issues.

In examining the three different examples above, the collaboration is unique under institutional circumstances, in that the teachings  and activities are not linear and conventional but rather are facilitated by the Aboriginal Elders without Institutional instruction. I find this to be significant in that it values and acknowledges differences and alternate learning models and environments often overlooked by the institution.

Module #3 – Post #1

After watching the Fraser River video from Week #8, it really got me thinking about what kind of services and resources are offered and available to Aboriginal Youth that are accessible and incorporate their culture and acknowledge cultural value.

So what I sought to do was search for a community-based organization that offered programming to Aboriginal Youth and compare it to programming offered  by the government.

Odawa Native Friendship Centre (based out of Ottawa ON) – DreamCatchers Youth Program — “instills traditional aboriginal values that address the emotional, physical, mental and psiritual needs of urban Aboriginal Youth”. This is done through cultural activities and community involvement. The organization also offers other programming to the community to include things such as Aboriginal community justice programming, youth leadership, programming for at-risk children and health living. This program stands out for its acknowledgement of the multifaceted nature of community and the real life struggles of Aboriginal youth today.

I found two government-based sites targeting Aoriginal Youth, Youth.gc.ca which provides resources for Aboriginal youth looking for employment resources, and attending post-secondary institutions. Nothing that is specific to culture. The second site I found was entitled Bold Eagle, and seeks to target Aboriginal youth living in the west to attend a training program that “combines Aboriginal culture and teachings with military training”. This is an odd combination and if you go on to discover the tabs on the website, the focus is military training, discipline and “continuing the Aboriginal tradition in military service”.

I am curious what other people think of this! I know that in the Arctic there is a big push for youth to become involved in the Canadian Rangers – but I wonder at what cost? Is there a place for incorporating militaristic values in Aboriginal culture? Or vice versa?

Module #2 Post #5

Today, it is common for young people to be mobile, moving for work opportunities, post-secondary education, and world travel. With the introduction of ICT the world has simply gotten smaller.

“Most post-secondary education and employment opportunities exist outside aboriginal communities, and as a result, younger generations have become increasingly mobile and more removed from the communities that are traditionally the nurturing places for Aboriginal culture.” (Nickerson, Marcia. 2005. pp. 3).

Building on my 4^th post, I wanted to look at an article that had an optimistic sentiment regarding the role of ICT within Aboriginal culture and the reality of moving into contemporary times. Aboriginal Culture in the Digital Age makes one thing very clear, as we move into the digital age, awareness is key to mitigating cultural threats posed by ICT. I have broken down and summarized the threats and opportunities that Nickerson outlines for preserving and transferring Aboriginal culture in the digital age:

Nickelson provides a successful model for cultural integration into ICT for learning (*I do have an issue with the word integration, for me it is synonymous with assimilation. I believe that we should look at this scenario as approaching learning and ICT’s from a different perspective where ICT is molded to fit into Aboriginal culture and needs, rather than the other way around). Anyway…. Sunchild eLearning Community (www.sccyber.net) focuses on specific learning needs of Aboriginal people and incorporates them into the program, which has attributed to high success rates for learners. Learning needs include First Nations’ sense of time, relationships, personal and family factors. In addition, the program is available to students within a more flexible context, to address ACT access issues which are common and prevention of relocation requirements.

I wanted to provide the example of Buffy St. Marie, who has become a very visible Aboriginal activist, artist, musician etc. She appeared on Sesame St in 1975, where confronted the continued survival and existence of “Indians.” Buffy did guest spots on Sesame Street over a five year period, taking such risks as breast-feeding her son on air, discussing the reality and lives of Aboriginal people (simply as equals and perspectives on belief). I recommend you go to YouTube and type in “Buffy St. Marie, Sesame Street” to view the videos.

Resources:

Nickerson, Marcia. 2005.Aboriginal Culture in the Digital Age. Public Policy Forum. Politics, Policy and Governance. Vol. 10. Accessed via:  http://www.ppforum.ca/sites/default/files/aboriginal_culture_in_digital_age.pd

Module #2 – Post #4

I have titled my blog Integration vs. Oppression for the mere reason that this week we talked about preservation of culture, right or wrong. And in this resource below, I question how integration is better than oppression. “Integrating” into your community seems to be ubiquitous with being part of community. I disagree. Here, in this article I have linked to, is a great example of how integration/assimilation = continued oppression.

Resource:

Perkel, Colin. June 18, 2013. Half of First Nations Kids Living in Poverty. Toronto Star. Access via: http://www.thestar.com/news/canada/2013/06/18/half_of_first_nations_kids_living_in_poverty_new_study_finds.html

I have been keeping my eye on the media lately, particularly in regards to articles related to Aboriginal issues (land claims, social justice, socio-economic development, leadership etc.)  in an attempt to be more critical about some of the themes from ETEC 521. Themes including perspectives and interpretations of culture, stereotypes, technology and artifacts as they are used for cultural preservation (or not) etc.

Today, in the Toronto Star, an article titled Half of First Nations Kids Living in Poverty; statistics originate from a national census pointing to Aboriginal, Metis, Inuit, non-status Indian and children from visible minorities and immigrant families as having such grim fates as well.

What I would like to ask all students in this course to do, is go to your favorite News Paper Website (or print copy if you wish) and review an article that has something to do with humanity, war, violence or poverty; how is it that these stories from around the globe pull on our heart strings and make us say things like “how could this be happening, how do people let this happen?” When in fact, we are letting it happen in our own backyard.

I try to think about the many ways that technology can be used for the benefit of people experiencing such oppression and cyclical struggles, but it is such a complex problem that is systemic and aggressive. The remote nature of many Aboriginal communities makes me wonder whether web-based employment opportunities are a great idea, or even online education – but I keep coming back to the outcome that it really takes away from the livelihood that so many Aboriginal people come from, living on the land, making their food, homes, clothing, tools and experiential learning there which must be passed down to children for preservation and identity.

Module #2 – Post #3

In an attempt to better understand educational resource available online by Aboriginal people, for Aboriginal people, I have been searching for programming, projects and networking sites targeting Aboriginal communities. Week #6 Reading got me thinking…

I wanted to look for specific characteristics within these resources, such as:

• exclusivity vs. inclusivity – specifically reflecting on our discussion from week #6 regarding cultural boundaries and cultural preservation
• type of media and the accessibility, skill requirements and targets (ie. oral, text based, visual, interactive etc…)
• Way culture is incorporated into the media, or delivery of resources/services
• How the objectives seek to integrate culture or not at all
• Sources of funding, partnerships or Advisory bodies (Aboriginal vs. non-aboriginal and the kind of hierarchy that is present within that structure)

Learning Communities Project: Alberta Region (learning-communities.ca)

The objective of this project is to bring access and awareness of learning opportunities to Aboriginal communities both rural and urban in Alberta, to improve access, opportunities and overall success for Aboriginal people. The Project works with stakeholders including tribal bands, councils, and institutions such as e-learning Alberta. The Project attempts to use existing resources, but act as a liaison to connect people to resources and services. Something that stood out was that they attempted to utilize a community-grown framework, which sounds grassroots and community initiated, however there was not further elaboration on this concept. In addition, the learning opportunities were not specific to Aborginal people, for example, there were learning opportunities tabs, and some included industry sectors (oil and gas, the trades, human services etc. and a single table that read “Aboriginal Program and Services.” Nothing that noted how Aboriginal programs are of value, the importance of transferring cultural traditions, customs or knowledge. I guess I assumed there would be more information targeted towards Aboriginal communities and ways that members are contributing or able to participate using their skills and knowledge.

I also noticed that the site was 100% text-based, with many external links and limited details; this website fit well within the Western mold and any person could access it and find educational resources.

I wanted to explore this for one of my weblogs because our discussion this week really made me think about the kinds of boundaries exist within the www. In addition, how important it is to be clear with the mandate and mission of organizations and projects. There is nothing wrong with fostering dialogue and awareness to specific communities of people, acknowledging differences and collaboration.