Author Archives: scott pike

Module 4 Weblog

My final entries for Module 4 are sometimes eclectic, reflecting the wandering nature of this journey I have taken, and sometimes repetitive when considering that several of my classmates have likely posted the same links. However, I feel enriched for having the chance to explore the multitude of online resources, and through the contributions of the class, I feel an emerging confidence in being able to find and utilize authentic resources for my classes.

#16

http://mediasmarts.ca/blog/new-tools-aboriginal-youth-making-good-decisions-about-sharing-online

This is an excellent resource for media literacy for youth in Canada. The specific link refers to resources that have been translated into Cree, Ojibwe, and Inuktitut, dealing with sharing and smart decision making when negotiation content online. The site offers resources on larger media related topics, from Aboriginal peoples in general, to stereotyping and representation in media.

#17

https://next150.indianhorse.ca/challenges/authentic-indigenous-arts

#18

https://www.reclaimindigenousarts.com/home

Since my final paper deals with cultural appropriation, my search for related resources brought me back to the “Next 150” campaign to spread awareness of Truth and Reconciliation through Canada by way of a variety of social media challenges. This particular challenge is presented by Nadine, St.-Louis, a prominent “social and cultural entrepreneur”. In a short video, St.-Louis shortly summarizes cultural appropriation before directing the audience to pledge that can be taken to promise to support only Indigenous artists and their work. St.-Louis also directs the viewer to – among other resources – www.reclaimindigenousarts.com, an “awareness campaign and a Call to Action” surrounding cultural appropriation in Canada. The site explains cultural appropriation and offers ways the viewer can help support the campaign. St.-Louis and Toronto based artist Jay Soule (who’s featured in the Module 3 collection of sources) are credited with originating the campaign.

#19

http://www.isuma.tv/isuma

The production group mentioned in the Faye Ginsburg chapter caught my attention, so I decided to include it. The site contains information on the founders of the group and their various projects.

#20

http://aptn.ca

Failing to make the cut from my Module 1 contribution, The Aboriginal Peoples Television Network site was a contribution I wanted to explore and include at some point. Combining news and various television programming, the site offers for me eye-opening evidence of the values and interests of a culture that I knew so little about. I will certainly be coming back to this site in the future to explore more the types of stories that are told through this historic indigenous media hub.

#21

https://www.sonnyassu.com/

#22

https://canadianart.ca/features/sonny-assu-complex-mix-of-cultures/

In looking for more artists for my final project, I came upon a local (North Delta) artist who, like Lawrence Paul Yuxweluptun, explores the convergence of the traditional and modern. Like Andy Everson and Jay Soule, Assu sometimes incorporates iconic imagery and themes from western popular culture in order to explore his multicultural influences. The article from Canadian Art covers a wide range of topics, from Assu’s ancestry to his influences and significant modern works.

#23

http://www.unesco.org/education/tlsf/mods/theme_c/mod11.html

UNESCO has created a “multimedia teacher education programme” that attempts to define Indigenous knowledge in hopes of fostering understanding and appreciation for a place for Indigenous knowledge in education around the world. This particular programme offers seven lessons or activities that range in topics that cover the importance of Indigenous education to how to live with Indigenous education and incorporate it into various curricula. This site links to other activities that focus on areas such as experiential learning and storytelling.

#24

https://www-m.cnn.com/2018/11/21/us/missionary-john-chau/index.html

My last entry is from a recent incident involving an American missionary killed on North Sentinel Island after attempting to communicate with the Indigenous tribe there. After reading this particular article, which seems to focus on the missionary’s reasons for illegally traveling to the island and attempting to contact the tribe, I found myself questioning the bias inherent in it, as it seems that detailing the background of the missionary and the devotion to his cause underscored the severity of the crime he committed in trying to contact the tribe. The Christian euro-centrism in this piece resonates strongly, as while the potential harm that such contact presents is raised, and a defense from a group advocating for “tribal peoples’ rights” is presented, the article cannot help but be padded with details of the missionary’s past and devotion to his religion, despite knowing the risks that contact could present. I wonder if CNN would pay as close attention to the motivations of, say, a Muslim who died for their religious beliefs, or a suicide victim who was driven by personal reasons. As a conclusion to this course, I think this article has shown me how my views and understandings have changed with regards to Indigenous peoples and own relationship with their world.

#25

https://www.youtube.com/watch?v=b8C4Qa3f7j8

“Sunshine” from the 80s Australian Reggae group Us Mob. The song has stuck in my head for a few days now, and serves to remind me of the learning I will continue to do with regards to defining and celebrating Indigenous identity and culture through media and technology. Enjoy the song, and if you want to learn more about the group, see the links below (rather than explain, I will let you explore 😉

#26

https://en.wikipedia.org/wiki/Wrong_Side_of_the_Road

#27

http://shop.nfsa.gov.au/wrong-side-of-the-road

#28

https://aso.gov.au/titles/features/wrong-side-of-the-road/clip1/

Module 3 Findings

For the Module 3 contributions, I wanted to start looking for resources and examples for my final paper, the topic of which is a tentative examination of Indigenous identity and relations through reverse cultural appropriation in media. My initial interest in this topic can from finding the gallery page of Comox artist Andy Everson, who in the past has combined Indigenous styles and motifs with images from popluar culture, names those from the Star Wars franchise. His gallery can be found here:

#11

http://www.andyeverson.com/2011/2011.html

I wanted to find other artists who similarly appropriated significant cultural images from the West. I came upon Chippwar (aka Jay Soule) who blends Indigenous references and images with familiar Western movies and the connotations they evoke. The video summarizes Soule’s rationale for the creation of his work as both a statement for Indigenous identity, as well as a criticism against mainstream culture’s tendency to appropriate Indigenous images and artifacts for little more than profit. Soule’s website offers many provocative examples of the types of representation I have been looking for.

#12

https://www.cbc.ca/arts/exhibitionists/this-artist-is-fighting-cultural-appropriation-with-over-the-top-indigenous-monster-movie-posters-1.3964024

#13

https://chippewar.com

My final artist for this module is Lawrence Paul Yuxweluptun. I had a chance to attend his 2016 exhibition at the Museum of Anthropology at UBC, and was immediately struck by the statements he made through his art, as bold and glaring as the colors and images he uses. From his website, “Yuxweluptun’s strategy is to document and promote change in contemporary Indigenous history in large-scale paintings (from 54.2 x 34.7cm to 233.7 x 200.7cm), using Coast Salish cosmology, Northwest Coast formal design elements, and the Western landscape tradition. His painted works explore political, environmental, and cultural issues.”

I admit that Yuxweluptun is not necessarily in the same category as Everson and Soule, in that his appropriation is not as obvious, but I am drawn to some of the surrealist elements, as well as the statements he makes by incorporating Western iconography such as corporate logos and traditional Western business suits. If I can examine Yuxweluptun in my research and paper, I would very much like to.

#14

http://mfineart.ca/macaulay-co-fine-art/artists/lawrence-paul-yuxweluptun/

#15

http://lawrencepaulyuxweluptun.com/index.html

Hopefully I will be able to find more examples for my paper, as well as some solid resources that explore cultural appropriation in general.

Module 2 Entries

As the second module draws to a close, I find the time devoted to my cybertravelling is torn between pursuing sites that narrow the focus of topics relevant to my research proposal and the modules to date, and general exploration of authentic sites and sources that may be helpful for my classroom. This week’s selections may seem a little random and simplistic, but they will nevertheless suit my needs well for my classes.

https://www.ncbi.nlm.nih.gov/pmc/articles/PMC4881203/

A literature review examining the prevalence and effects of social media and digital technology among Aboriginal youth in Australia. Published in the International Journal for Equity in Health, the review incorporates fairly recent data in a review featuring over forty references. Good for an reasonably quick, at-a-glance assessment for technology use among Aboriginal youth in Australia.

https://www.theglobeandmail.com/arts/books-and-media/joseph-boyden/article35881215/

My earlier posts have alluded to my interest in – and frustration with – using works by Joseph Boyden as authentic Indigenous texts in my classroom. This article from Eric Andrew-Gee in the Globe and Mail examines both Boyden’s Indigenous ancestry claims as well as issues of Indigenous identity in general. From the article:

But the real difficulty of answering the question [of Boyden’s ancestry] rests with the essential thorniness of coming to grips with Indigenous identity in a country that has spent centuries trying to warp and misconstrue the very concept.

This is the story of Joseph Boyden and his Indigenous identity – how it came about, how he has put it to use, and to what extent it can be credited. But it is also the story of that elusiveness – the story of how Boyden thrived by cultivating a quality that is painfully at the heart of so many quests for Indigenous blood and belonging and, in doing so, laid bare historic wounds that he had hoped to heal.

https://www.fraserbasin.bc.ca/_Library/Ab_NonAb_Relations/bridge_between_nations.pdf

Thoughts and comments from the last few weeks have also revolved around seeking resources that are both authentic, and relatively friendly to perspectives (like mine) that are still coming to terms with understanding First Nations’ experiences in a variety of contexts. I came across this document, “Bridge Between Nations: A History of First Nations in the Fraser River Basin,” published by The Fraser Basin Council. The document is an introduction to the lives, histories, and issues of these First Peoples, and is intended to “encourage greater communication, understanding, and respect between Aboriginal and Non-Aboriginal peoples.” It reads insightful and authentic, and appears to thoughtfully address the relevant concerns of the peoples it describes.

http://nctr.ca/assets/reports/Calls_to_Action_English2.pdf

I had yet to read the 2015 Truth and Reconciliation Report. As a part of my journey towards understanding, this primary source is essential.

#10

https://www.cbc.ca/news/canada/north/indigenous-language-inuktut-natan-obed-1.4168017

In my general browsing, I came across this article from 2017 that reports on the status of Bill S-212, “An Act for the advancement of the aboriginal languages of Canada and to recognize and respect aboriginal language rights.” The article outlines the status and need for protection of Aboriginal language amongst Inuit, Metis, and First Nations peoples throughout the country. A complete description of the Bill can be found at http://www.parl.ca/DocumentViewer/en/42-1/bill/S-212/first-reading . Reading this article reminded me of the Lorna Williams interview.

#11

http://nwejinan.com

I wanted to find at least one source that showcased authentic Indigenous voice amongst youth. “N’we Jinan is a non-profit organization that brings a mobile recording studio into schools and community centres across North America. The program is aimed to create an environment where youth can express themselves musically and creatively under the guidance of a professional music producer.” The organization has a significant presence on Youtube and Itunes, where videos and songs featuring various community youth and their projects can be found.

Module One Resources – Scott Pike

For my Module One contributions, I was initially focused on resources that attempted to preserve oral traditions and stories essential to Indigenous learning. I feel I was successful in finding a sample of such resources, but the #next150 site was the resource that stood out for me, not for its ability to preserve stories, but because of its innovative blend of technology and social media employed for the purpose of spreading awareness and understanding of Reconciliation. This is something I would be able to use in my teaching almost immediately.

First Nations Pedagogy Online

https://firstnationspedagogy.ca/about.html

As described on the website, First Nations Pedagogy Online is an “online resource that builds on research, consultation, and community-based activities. This site provides best practices and support for online learning initiatives that are intended for Indigenous students, Elders, educators, curriculum developers, and educational leaders.”

The site appears to be a hub for various resources concerning indigenous education. Provided are various summaries of indigenous education best practices, and a portal to a forum that provides members the opportunity to share thoughts and experiences regarding indigenous education.

Indian Horse

http://www.indianhorse.ca/en/education

This site serves a promotional vehicle for both the movie Indian Horse, based on the Richard Wagamese book of the same name, as well as general awareness and education for the Reconciliation movement. The #next150 section is of particular interest, as it combines social media with a series of initiatives that challenge the audience to “push [thinking and understanding] of Indigenous issues forward.”

Four Directions Teachings

http://fourdirectionsteachings.com

This site is a multimedia showcase of indigenous oral teachings, specifically from the Blackfoot, Cree, Ojibwe, Mohawk, and M’ikmaq nations. It is an interactive experience, combining animation and audio, which relates foundational stories, teachings and customs. Teacher resources are provided.

Our Voices

http://www.ourvoices.ca/index/about

From the website, “the OurVoices.ca website is intended to provide access to a wealth of audio material on the history and culture of the People of Canada.” The site is an archive of recorded stories and interviews from Louis Bird, aboriginal scholar and storyteller. The site provides hundreds of hours of audio documenting Cree oral traditions, and is provided in English and Cree.

The Legends Project

https://www.cbc.ca/radio/ideas/topic/Tag/Legends

The Legends Project is a series of podcasts created and presented by CBC Radio, which tell foundational stories from several nations. According to the site, “CBC Radio’s Legends Project compiles traditional oral stories, legends and histories of Canada’s Inuit and First Nations, gathered in communities across the country.” Some of the featured nations include: Blackfoot, Mi’kmaq, Shuswap, Inuit, and Ahtahkakoop.