International Work Group for Indigenous Affairs (IWGIA)

The IWGIA was formed in the 1960s to address the issue of human rights of Indigenous peoples. There are a lot of resources and publications regarding topics like climate change, self-determination, racism, sustainable development, political participation, international and national policies and international and national policies.

It’s interesting that the organization, which is based in Europe and funded in part by the European Union, has country profiles for nations in Africa, Asia, the Arctic, and Latin America, but not for North America, Australia, or New Zealand. Perhaps this is due to the lack of support these countries have given to United Nations Indigenous efforts. Even so the resources and links are quite well developed.

The United Nations and Decolonization

The site is the that of the United Nations department currently meeting to discuss decolonization.

Resources include links to history, Declaration on Granting of Independence, Special Committee of 24, International Trusteeship System, Trusteeship Council, and Documents.

A pdf brochure might be useful in some social studies contexts. http://www.un.org/Depts/dpi/decolonization/Decolonization_brochure.pdf

As I was struggling with the weekly post (are Aboriginal communities different), I popped over to the Kainai Board of Education’s website. The Kainai reserve is the largest reserve in Canada. They took control of the schools on the reserve in 1988.

From the site:

“Within the context of Nitsitapi Culture and Language, the Kainai Board of Education educates Tribal members. Kainai schools offer programs to produce confident and culturally sensitive students. The Board seeks to have students become responsible, natural learners, aware of their special individual abilities in a metacognitive environment. These students value a tradtional and contemporary lifestyle. ”

Links from the site include each of the schools on the reserve.

http://kainaied.ca/

http://www.native-languages.org/

Native Languages of the Americas: Preserving and promoting American Indian languages

This is a huge database of information relating to the languages of the First Nations peoples. It is run by a non-profit organization based in Minnesota.

The Blackfoot section for example (http://www.native-languages.org/blackfoot.htm) contains links to the Blackfoot alphabet, vocabulary, pronunciation guides, and common words grouped by themes. Because it is an oral language, all of the words are written phonetically using the English language. This does not translate to the tongue. For example, the word for bear, is spelled as “kiááyo.” When heard spoken however, it sounds more like “ghuuy-yoo.”

These resources would be best used by someone who already has a grip on the language. My experience with the language is that there are many nuances of pronunciation that are very difficult. I know many people who can understand the language, but can not speak it. These resources will not be much use for anyone at this level. I have witnessed an elder correcting a person’s pronunciation of a word repeatedly. Without that kind of immediate feedback, a person will not be able to fully learn the language.

These shortcomings could be addressed to some degree with video and audio clips. At least the learner could hear the words as they are supposed to be spoken.

http://www.head-smashed-in.com/home.html

Rather than taking the day off like we have in previous years, our school went on a field trip on “Treaty 7 Day.” The former holiday was held to note the signing of Treaty 7 between the Queen and the people of the Blackfoot confederacy. We went to Head Smashed In Buffalo Jump, just west of Fort McLeod, Alberta. It was especially nice that the guide for my group was a former student of mine. He delivered a really professional tour that my students found very interesting. I again thought about Bowers (2000) and the idea of cultural neutrality as we watched the new video in the interpretive centre’s theatre. The old video was made in the ’80s that used a dead (and frozen) buffalo that was pushed over the cliff. Each time I saw the film the audience laughed as the buffalo bounced on its way to the bottom. The new film uses computer animation to show what it would be like when a herd was chased off of the jump. It may be that as computers evolve away from English language machines and into more intuitive tools that utilize voice and image, they are becoming more culturally neutral.

Bowers, C., Vasquez, M., & Roaf, M. (2000) Native people and the challenge of computers: Reservation schools, individualism, and consumerism.” American Indian. 24(2), 182-199.

http://www.ffwdweekly.com/article/news-views/city/bringing-back-blackfoot-3495/

The article from Fast Forward Weekly Magazine provides insight into the challenges facing the survival of the Blackfoot language. The story centres around a 75 year old elder from Siksika named Rachel Ermineskin. Having endured residential schools, she has been able to maintain her language. Before moving back to her home on the reservation (just outside Calgary’s city limits), Ermineskin participated in Blackfoot language courses at the University of Calgary.

The article also discusses how difficult the language is for people who grew up speaking English. From my own experience, I have seen many young people who can understand Blackfoot, but who are unable to speak it. Many of my students know the “slang” words in Blackfoot, but that is all.

The story also discusses the future of the language. With over 3,000 people speaking the language today, it has the potential to survive. In my area, the Kainai board of education has introduced Blackfoot immersion classes for young students. I recently attended an event where a chorus of children from grades one and two sang O Canada in Blackfoot. That definitely gives hope for the future.

At the end of the piece, Ermineskin is quoted as saying, “We have the technology to preserve these kinds of things, so why not?” Even though she is on the reserve and can not commute to the university for classes, she can still participate through the use of a computer. While Bowers (2000) may be right in saying that technology is not culturally neutral, it can still facilitate interactions. An application of technology such as an elder using a program like Skype to communicate directly will not have the same bias as the printed word.

Bowers, C., Vasquez, M., & Roaf, M. (2000) Native people and the challenge of computers: Reservation schools, individualism, and consumerism.” American Indian. 24(2), 182-199.