Indigeneity, Technology, and Education
Description:
This website illustrates the various Canoe designs of the First Nations of the Pacific Northwest. Students can use this website to learn, discover and research the canoes used traditionally in BC.
Photo credits: Don Hitchcock 2012
Link: https://www.donsmaps.com/canoedesigns.html
Description:
An interactive guide to illustrate and immerse learners about the Secwepemc First Nation. Students will learn the origin story, language, village life, and archeology. I was personally invested in the First Peoples tools and resources used by for coastal First Nations.
Correct pronunciation audio, interactive galleries, photos, and description files allow students to better learn authentically. There is a glossary of important terms used. For example:
C7es7’istkten: Means winter village in the Secwepemc language.
Celebration: Done to honour an event.
Compassion: Pity for the distress of another.
Consecutive: Following in uninterrupted sequence.
Consensus: A collective opinion or general agreement.
Considered: To think about.
Construct: To build.
Consumed: To eat drink or use up.
Contemporaries: Belonging to the same age.
Correspond: To be similar in character or function.
Crosshatch: To shade by cross lines.
Cultivating: To make fit for raising crops as by plowing or fertilizing.
Counsel: A mutual exchange of advice or opinions.
This is a useful way for students to solidify new terms and vocabulary.
The teacher may also further expand on lesson on the various Secwepemc resource links provided on this website.
Link: http://secwepemc.sd73.bc.ca
Related Link:
| Welcome to the Secwepemc Nation | http://www.secwepemc.org/ | ||
| Secwepemc Language Resource | http://www.secwepemc.org/monas.html | ||
| Shuswap Nation Tribal Council | http://www.secwepemc.org/sntc.html | ||
| Henry Grube Education Centre – Professional Library | http://hgec-web.sd73.bc.ca/wx/s.dll?d=combo_search.htm | ||
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.
#6
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.
#7
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.
#8
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.
#9
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
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.
For this portion of my Weblog, I want to look at sites connecting Module 2 with my stated research interest. The title of Module 2 was “Stereotypes and the Commodification of Indigenous Social Reality” and I’m looking at the current relationship between indigenous members of Treaty 7 here in Alberta, with the Catholic Church and specifically the Calgary Catholic School District.
The first link is directly from Dr. Marker (thank you!) and isn’t really a web link, but is a paper looking (partially) at how indigenous people with the skills to affirm their cultural identity online find themselves in an “uncomfortable situation, a condition sometimes awkwardly referred to as ‘bi-culturalism’” (Neizen, 2005). I was having trouble figuring out how the technology piece would fit in with my research and I think this paper will be very helpful.
After the Truth and Reconciliation Commission of Canada wrapped up its activities in 2015, its findings and recommendations came under the authority of the National Centre for Truth and Reconciliation at the University of Manitoba. This is a good site to get a feel for how the recommendations from the Truth and Reconciliation Commission are currently being used.
A summary of the final report of the Truth and Reconciliation Commission. The preface outlines the work of hearing from over 6000 individuals affected by residential schooling and discusses the physical and sexual abuse suffered by students, as well as the death rate in these institutions. There are sections on the history and legacy of residential schooling, as well as “The challenge of reconciliation” and Calls to Action.
The 1876 Indian Act outlines the Canadian federal government’s role in managing reserve land, income and indigenous people themselves.
A good explanation of the original Indian Act in 1876 and subsequent amendments. It describes the Act as, “an evolving, paradoxical document that has enabled trauma, human rights violations and social and cultural disruption for generations of First Nations peoples.” Indeed, much of the legislation affecting the indigenous population of Canada was aimed at promoting assimilation into non-indigenous society. “Indian status was seen as a transitional state,” and “a First Nations person lost status if they graduated university, became a Christian minister, or achieved professional designation as a doctor or lawyer.”
The modern version of this act is also described on this website as it “still outlines the various rules around reserves, financial guardianship of minors and the mentally incompetent, management of band resources, elections, and other aspects of life on a reserve.”
https://www.cbc.ca/news/canada/toronto/territorial-acknowledgements-indigenous-1.4175136
Visited 11 October 2018
CBC journalist Ramna Shahzad provides an overview of land acknowledgements, a tradition “that many Indigenous people say marks a small but essential step toward reconciliation” as they become more commonplace across Canada. Shazad interviews Alison Norman, a Trent University researcher and Ontario Ministry of Indigenous Relations and Reconciliation research adviser, who says that land acknowledgements are not enough, but they are the start of a personalized learning process which leads to questions about the people referenced in them and the history of the land.
https://www.cbc.ca/news/canada/manitoba/manitoba-board-game-controversy-1.4816975
This article is about a board game called ‘Manitoba,’ which is a product of DLP Games. The makers of this game have been accused of inaccurately portraying Indigenous Peoples; these depictions have been done in a way that enforces cultural appropriation and the stereotypical ideas of Indigenous People. I think this would be a great conversation starter with students and asking them what they observe and go from there.
This is one of the images associated with the game.
https://www.newyorker.com/culture/culture-desk/canadas-impossible-acknowledgment
Visited 4 October 2018
Stephen Marche argues that in the time since Justin Trudeau’s election with “great gusts of hope that we might finally confront the horror of our history . . . the process of reconciliation between Canada and its First Nations has stalled.” However land acknowledgements have spread from elementary schools to hockey arenas, and land “[acknowledgments force] individuals and institutions to ask a basic, nightmarish question: Whose land are we on?” Marche contests land acknowledgements because their wording is passive, useless, jargon written to “express a sentiment without . . . feeling it.”
https://www.macleans.ca/news/canada/winnipegs-new-art-project-stares-down-racism-in-the-face/
This image was extremely powerful to look at and it has to do with “a bold art project projected on Winnipeg’s downtown buildings [which will] challenge perceptions of its Aboriginal citizens.” The image on the left is sadly how many view First Nations peoples. This stereotype is one that is extremely detrimental, as they all are, and when students have misconceptions and preconceived notions, they need to be dealt accordingly. I think this would be a great activity to do with the class; have different images on one side and ask students what they think. Once they have all shared, the teacher can show the image on the right and begin a whole-class discussion about stereotypes, the negativity that follows, and the harm it causes.
https://www.macleans.ca/news/canada/winnipegs-new-art-project-stares-down-racism-in-the-face/ has a lot more of these images that portray common stereotypes about First Nations Peoples.
http://www.global.ucsb.edu/gsj/sites/secure.lsit.ucsb.edu.gisp.d7_gs-2/files/sitefiles/Fowler.pdf
This article is titled ‘The commodification of the Native in the 21st century’ and it “explores the emerging popularity of Native American inspired goods” (Fowler, 2013). Native American images, clothing, and accessories have gained popularity in the past few years “allowing Americans to once again, “play Indian.” The cultural appropriation and commodification of Native American images, accessories, etc have perpetuated Native American stereotypes.
The Australian mokumentary produced in 1986 called Babakiueria (‘the barbeque area’), ‘shows how Aboriginals are represented in society through taking a sarcastic look at racial stereotypes.’ (Creative Spirits, 2016)
‘Babakiueria’ has its fans and critics in indigenous and non-indigenous Australia, and is perhaps dated; nevertheless I think it remains relevant, as satire can play an important role in reflecting on stereotypes. Nahirny (2016) says that the film makes ‘a brave attempt to undermine the hegemonic status of the dominating mono-culture.’
In Behrendt’s (2013) Guardian review of ‘Babakiueria’ titled ‘Aboriginal humour: the flip side of tragedy is comedy’. She interviews Sean Choolburra, an indigenous dancer/comedian from Palm Island in Australia; who says that it’s important to see the ‘funny side through adversity’. He says that although his parents, grew up in ‘tragic and horrific’ situation in Palm Island in Australia, “my mum, dad and grandparents would tell all these funny yarns over tea and dampers. Hearing all these, would have thought they had the greatest lives growing up. But you got the sense that they wouldn’t have survived without our sense of humour.”
References
Babakiueria https://vimeo.com/233157036
Behrendt, L. (2013) ‘Aboriginal humour: the flip side of tragedy is comedy’. The Guardian. Retrieved from https://www.theguardian.com/commentisfree/2013/jun/19/aboriginal-comedy-humour
Creative Spirits (2016) Babakiueria (“Barbecue Area”) [Review]. Retrieved from https://www.creativespirits.info/resources/movies/babakiueria-barbecue-area
Nahirny, R. (2016) Welcome to BabaKiueria! Australian anniversaries and cultural forms of resistance. TransMissions: The Journal of Film and Media Studies vol.1, no. 2, pp. 132-147 http://transmissions.edu.pl/welcome-to-babakiueria-australian-anniversaries-and-cultural-forms-of-resistance/