Category Archives: Module 2

FEL Canada

https://www.felcanada.org/

@FEL_Canada works for future generations by enabling the documentation, protection, revitalization and promotion of Indigenous languages in Canada and endangered languages throughout the world.

On their website, they have a section nested under Projects entitled Introduce Yourself Initiative. FEL Canada was inspired by the UN Indigenous Forum. In February 2016, UN Indigenous Forum made a call for introductory videos as part of their promotions for International Mother Language day. FEL then curated donations of language videos from around the world in the quest to “encourage cultural diversity, vitality, and the sharing of ideas, which enriches us all.”

Cycle of Life – The Six Seasons

Cycle of Life

The Omushkego Cycle of Life model was illustrated by the renowned artist Richard Kamalatisit (1959 – 2008).

Excerpt from Omushkego Department of Education (Mushkegowuk Council) pamphlet: “The Omushkego Cycle of Life reinforces Omushkego cultural identity, who we are and where we come from, and the interconnection to the seasonal life cycles of the Omushkego people and communities. These life cycles are based on the six Omushkego seasons and how they affect the land, rivers, birds, animals, and plants that are indigenous to the Omushkego people. This model reflects our uniqueness and origin of the Omushkego culture, traditions, and activities, its historical development, family principles, and values.”

I have used the Cycle of Life calendar to help organize a schedule for youth environmental monitors, to make it more culturally relevant and – it just makes sense!

Free Catalogue of Indigenous Films Online

https://www.cbc.ca/arts/there-s-a-massive-free-catalogue-of-indigenous-films-online-and-we-have-6-picks-to-get-you-started-1.4623884

In Prins’ (2002) article about visual media and the primitivist perplex, he relayed that “white dominant society then began to subvert indigenous understandings of themselves and the world around them. Acting out their own colonial fantasies, whites superimposed the invented “Indian” of their own imaginations on the captive indigenous nations. In this hegemonic configuration, North American Indians became subjects of internal colonialism in a double sense-both politically and psychologically. We might think of this as the “primitivist perplex.” This translated into film, which served to broadcast these inventions to a wider audience and helped to perpetuate these stereotypes and figments of white imagination. The National Film Board of Canada, in 2018, has launched Indigenous cinema, an extensive online library of over 200 films by Indigenous directors — part of a three-year Indigenous Action Plan to “redefine” the NFB’s relationship with Indigenous peoples.

References

Prins, Harald. (2002). “Visual Media and the Primitivist Perplex: Colonial Fantasies and Indigenous Imagination in North America.” Pp. 58-74. Media Worlds: Anthropology on New Terrain. eds. F. Ginsburg, L. Abu-Lughod, and B.Larkin. Berkeley: University of California Press, 2002.

Idle No More

#IdleNoMore

http://www.idlenomore.ca/

In Friesen’s (2015) article, he quoted Ms. Erica Lee, a 22-year-old Cree woman, and her friends as being energized by the success of Idle No More. “More and more first-nations people are going to university and getting good jobs and starting to get in positions of power. A few decades ago, that was even less possible, and I think that has a lot to do with [the growth of the movement],” Ms. Lee said. “This time, I notice friends that I’ve never heard say anything political are talking about this. It’s a concept that hits home.” The organization of ideas into action, and the mobilization of Indigenous people around the world to connect with each other and lend support in many ways – through music and art to help get the message across, volunteer as a photographer / videographer to document the events, and/or help with logistics (cooking, setup and takedown, etc) – helps to promote cultural connectedness and cultural continuity; important in healthy communities.

References

Friesen, J. (2013, January 18). What’s behind the explosion of native activism? Young people.
Retrieved August 06, 2016, from
http://www.theglobeandmail.com/news/national/whats-behind-the-explosion-of-native-ac
tivism-young-people/article7552791/

Post #9 – FNX.org

www.fnx.org

 

FNX.org has a range of shows, some of which are available to watch for free online. This programming covers a wide variety of indigenous perspectives from around the world, and features different genres as well as both live action and animated content. The documentaries look like content that would be especially valuable for teachers looking to deepen their own understandings of indigenous representation, or to broaden it in their classrooms.

Post #8 – Windspeaker.com

www.windspeaker.com

 

Windspeaker.com features a variety of news articles, opinions, in-depth analysis sections and cultural teachings. The news articles are very current, and cover a wide variety of topics. The in-depth analysis section covers topics of particular importance to indigenous peoples living within Canada, such as Missing and Murdered Indigenous Women and Girls and Idle No More. The section on Buffalo Spirit also has a ton of information on traditions and practices.

Post #7 – APTN.ca

APTN.ca

 

APTN is a network that broadcasts content featuring primarily indigenous content. They are able to boast over 85% Canadian content. Their website explains that “APTN has served Indigenous Peoples in Canada as well as Canadian audiences, for over two decades. Steadfastly adhering to its mission: “to share our Peoples’ journey, celebrate our cultures, inspire our children and honour the wisdom of our Elders.”

Post #6 – Kukuwes

kukuwes.com

 

Portrayals in news media is a large aspect of cultural representation. Self-representation is becoming increasingly accessible with newer technologies and the global reach of the internet. This website presents a variety of articles and perspectives on issues that are relevant to indigenous communities in Atlantic Canada. This website would be an excellent resource for teachers doing current events with their students.

Designing a model of culturally responsive mathematics education: place, relationships and storywork

While researching my research project for digital storytelling I stumbled across this article Designing a model of culturally responsive mathematics education: place, relationships and storywork by Cynthia Nicol, Jo-ann Archibald and Jeff Baker. I was instantly intrigued for within my own classroom I struggle to incorporate relevant mathematical concepts from a First Nations perspective. I found this study fascinating as it occurred over 3 years, with 7 participants (3 First Nations ancestry) in a “small rural school district” (p 76) in the Pacific Northwest, British Columbia who met for full days every “four to eight weeks throughout the school year” (p 78). I believe that kind of support would be invaluable when learning to incorporate culturally responsive pedagogy into your practice. Since culturally responsive education (CRE) “cannot be approached as a recipe or series of steps that a teacher can follow” (p 76), the researchers drew upon “Archibald’s (2008) Indigenous storywork theoretical framework (p 77) and “participatory action research” (p 77)  in which curriculum is developed within collaboration from involved parties as well as community members (p 77). Over the course of the study the participants developed collective projects and individual projects. Working with stories teachers and community members were able to develop mathematical and cultural investigations and example is using Raven Brings the Light students compared “surface areas and volumes of nested boxes, building nested boxes from paper, exploring the concept of transformation and shape-shifting from a mathematical sense and cultural sense” (p 80).  The project determined the following aspects for CRE:

  1. Place- based education: ideas are grounded “to the cultural environment which students and schools are situated” (p 82)
  2. Storywork: cultural stories, legends and art (considered written language) draw context for teaching and learning mathematics (p 83)
  3. Focused on relationships: teachers need to forge relationships with their students, parents and the community
  4. Inquiry based: “inquiry based mathematics provided opportunities to use mathematics to help students make sense of local issues” (p 84).
  5. Requiring social consciousness and personal/collective agency: “commitment to transform mathematics teaching and learning” (p 85)

The big takeaway from the article for me was to become a more culturally responsive teacher a teacher needs to be committed to transforming their practice by using the ideas presented and it can be sustained through support with other educators, parents, and community members.  Knowing every Indigenous community is different culturally responsive education will look different in every community I would like to research how to incorporate culturally responsive education within my school.

Nicol, C., Archibald, J., & Baker, J. (2013). Designing a model of culturally responsive mathematics education: Place, relationships and storywork. Mathematics Education Research Journal, 25(1), 73-89. doi:10.1007/s13394-012-0062-3