Category Archives: Module 4

Firelight Group

Firelight Group Website

The Firelight Group is an Indigenous Mapping organization. From the website: We are a consulting group that works with Indigenous and local communities in Canada and beyond to provide high quality research, policy, planning, negotiation, and advisory services. Our work focuses on culture, health, socio-economics, ecology, and governance to support the rights and interests of Indigenous communities.

Their approach is to only work with Indigenous and local communities, or on projects where communities support their participation. This speaks to the level of respect and awareness of issues regarding existing structures of governance in First Nations communities.

In terms of their Ecology work, they support community managers to develop inventories, monitoring programs and management plans that combine scientific technical studies and Indigenous knowledge for important animals, plants, and ecosystems. Firelight Group focuses on the plant and animal species that are important to communities and their culture. As Nancy Turner, ethnobotanist stated in her interview with Dr. Michael Marker, there is a huge connection between stories and plants. Stories are more than just words – they are embodied lessons – every culture has their stories that embody the main lessons of their culture. She relayed the story of The Pauls and the Great Flood. They tied their canoes to the Arbudest trees – these particular trees are gnarled and their roots were deep, so they held on until the flood receded. The Salish people revere these trees, as they did a service to them – the trees saved their people. These types of stories are important to the identity of the people living on these lands. Firelight Group is cognizant of this, as they perform research with Indigenous communities, and not of them.

 

CreeGeo Mush Guardians

CreeGeo Mush Guardians

The CreeGeo Mush Guardians is a Citizen Science initiative for youth in Mushkegowuk communities to learn about the environment and identify Indigenous place names and its history. As a CreeGeo Mush Guardian, students will work with various technologies and maps to learn and capture the oral and
pictographic knowledge and history of the traditional values and teachings. Students will help to document instances and effects of climate change in their communities by observing and monitoring environmental changes on the land and water, non-Indigenous species and weather. Guardians are gatekeepers to the land, and working with local Elders, stewards and harvesters they will help to establish research plots using GPS. This is where consistent monitoring and data capture will take place, and we will be building activities in each community as we move forward.

Using Facebook and other modes of publication, citizens of communities in Mushkegowuk territory often post photos, videos and observations of their land. Students are encouraged to use the hashtag #MushGuardians to attach to posts! This will enable all posts to be gathered together in one accessible place and easily searchable by the public. This will allow for a unique open education opportunity for Mushkegowuk communities to learn from and about each other.

We are encouraging students to use whatever social media they are already on (Instagram, Facebook, etc) to help document their stewardship of the land, and to give them choice when it comes to their preferred platform. This could be as simple as taking a selfie while they are out measuring new snowfall or taking a picture of wildlife they come across. Permission is required from parent(s) or guardian(s), and CreeGeo has created a permission form that is embedded on the Mush Guardians website for teachers to print and send home with students.

Cunsolo, Willox et. al argue that “place-based narratives and first-hand observations and experiences of environmental change and climatic variation, shared through oral stories, are not only an important and legitimate source of research but also are methodologically rich and powerful” (Abram, 1996; Briggs, 2005; Burgess, 1999; Chamberlin, 2003; Cruikshank, 2005; Davis, 2004; Dove, 2000; Durie, 2004; Ellen and Harris, 2000; Furgal et al., 2002a, 2002b; Laidler, 2006; Mauro and Hardison, 2000; Raffles, 2002; Robertson et al., 2000; Ross, 2008; Stevenson, 1998, 2005; Watson et al., 2003) (p. 131). The program was created with the above in mind, as Elders join the youth in teaching about the history of the land and the changes they have seen over the years in their communities. This also helps establish potential research areas where students can participate in environmental monitoring activities with support from CreeGeo as well as a network of helpers in the STEM fields.

References

Cunsolo et. al (2013). Lab, My & Inuit Community Government, Rigolet. Storytelling in a Digital Age: Digital Storytelling as an Emerging Narrative Method for Preserving and Promoting Indigenous Oral Wisdom.. Qualitative Research. 13. 127-147. 10.1177/1468794112446105.

 

University of Victoria’s Ethnographic Mapping Lab

https://www.uvic.ca/socialsciences/ethnographicmapping/

From the website: University of Victoria’s Ethnographic Mapping Lab is designed for GIS and qualitative data analysis supporting research and innovation in projects like traditional land use and occupancy mapping in indigenous communities and providing space for interview transcription, high-speed document scanning, and software supported qualitative analysis.

Here is a presentation outlining the ways in which the lab uses Google My Maps to help tell the stories of Coast Salish communities. Cunsolo Willox et. al argue that “place-based narratives and first-hand observations and experiences of environmental change and climatic variation, shared through oral stories, are not only an important and legitimate source of research but also are methodologically rich and powerful” (Abram, 1996; Briggs, 2005; Burgess, 1999; Chamberlin, 2003; Cruikshank, 2005; Davis, 2004; Dove, 2000; Durie, 2004; Ellen and Harris, 2000; Furgal et al., 2002a, 2002b; Laidler, 2006; Mauro and Hardison, 2000; Raffles, 2002; Robertson et al., 2000; Ross, 2008; Stevenson, 1998, 2005; Watson et al., 2003) (p. 131).

References

Cunsolo, A et. al, Victoria & Word’ Lab, My & Inuit Community Government, Rigolet. (2013). Storytelling in a Digital Age: Digital Storytelling as an Emerging Narrative Method for Preserving and Promoting Indigenous Oral Wisdom.. Qualitative Research. 13. 127-147. 10.1177/1468794112446105.

 

Anishinaabe artist creates Turtle Island emoji to celebrate National Indigenous History Month in Canada

Designing a pictograph that can represent the broad diversity of Indigenous people is a very complex task that requires to be cautious in regards to stereotype constructions and that can encompass the different Indigenous communities across the country. However, Chief Lady Bird, an Anishinaabe artist based in Toronto who is from Rama First Nation and Moosedeer Point First Nation, designed an emoji that differs to such stereotypes and the typical lens through which many people view Indigeneity.

“It’s important to note that I don’t believe that one symbol can represent the vastness of Indigenous people. Every nation, every language group, every clan, every individual indigenous person has a distinct story & it would be unfair to ever imply that we fall under one category.”

The depiction of a turtle, tree and the sun represents Turtle Island, “which is the English name of the continent of North America as translated from a number of native languages.”
This emoji was designated to commemorate National Indigenous History Month; and as Jenniffer Hollett, Head of News, Twitter Canada emphasized: “The emoji designed by Chief Lady Bird and related hashtags recognize and celebrate powerful Indigenous voices and movements on Twitter”.
This digital representation expresses an initiative of cultural activism for Indigenous representation through social media where the wider public can connect and have access to Indigenous perspectives.

https://globalvoices.org/2018/06/04/anishinaabe-artist-creates-turtle-island-emoji-to-celebrate-national-indigenous-history-month-in-canada/

Ojo de Agua Comunicación
This community-based media organization that endeavors to foster Indigenous communication projects in Mexico demonstrate the strategic integration of media into their cultural fabric. Its website (although it´s presented just in Spanish) allows us to get an overview of its development during 17 years of work, in where this socially committed organization have promoted Indigenous media elaborated by their own protagonist.

Video: Documentales

Digital native media inform and empower rural and indigenous communities in Latin America

Another article that emphasizes the power of cultural communications through digital media and social networks in Latin America, presents a variety of digital sites that establish connections with rural and indigenous communities.
Through these sites, Indigenous communities can give voice to their own community problems, with the idea of creating links between cultural activism, journalists and citizens.
In this website, there are sites for journalistic work, social networks that encourage public debate and the sharing of knowledge through workshops in communities.

https://knightcenter.utexas.edu/blog/00-17322-digital-native-media-inform-and-empower-rural-and-indigenous-communities-latin-americas

Sesenta y Ocho Voces (Sixty-eight Voices)

These multimedia collection presents various animated Indigenous stories that have been narrated in their origin native language. Based on the premise “Nobody can love what they don’t know”, these productions have the purpose of fostering respect, pride and promote a sense appreciation and value to indigenous languages in Mexico between speaker and non-speakers. In a sense, the digital story-telling developed in this project entails an expression of a cultural self-reflection that provokes a reconstruction of our identity as a Mexican mestizo society that is embedded to Indigeneity roots.

https://68voces.mx/

 

Imperfect media and the poetics of indigenous video in Latino America

Francisco Salazar and Amalia Córdova elaborate a reflection about the Poetics of Indigenous media, meaning by Poetics active making or the process of making, locating self- representation at the center of Indigenous Media. They examine self-representation in Indigenous media as a process and product, which they think it is mainly characterized as an Imperfect media. This notion of imperfect media responds in a constructive way for “the Eurocentric foundations implicit in many of the Latin America cultural and creative industries” (Salazar, J. F., & Córdova, 2008) and calls for the decolonization of Indigenous media practice. Meanwhile, the complex processes of self- representation through Indigenous video-making and media is becoming an independent field of cultural production made by and for Indigenous people, there is a constant need to empower these communities and filmmakers to manage and self-determine the guidepost of their own purposes.

Reference
Salazar, J. F., & Córdova, A. (2008). chapter 1 imperfect media and the poetics of indigenous video in Latin America. Global indigenous media: Cultures, poetics, and politics, 39.

 

Post #20 – United Nations – Indigenous Peoples – Resources – https://www.un.org/development/…

https://www.un.org/development/desa/indigenouspeoples/publications/desktop-publications.html

 

The United Nations Indigenous Peoples resource page is the most extensive single database I have found yet. It features a massive “compilation of all available guidelines, books, studies, reports, articles, training materials and documentation on indigenous peoples from the UN system and relevant entities.” While I could hardly begin to read all of the content that is link on this page, I can say that many of the books have direct links to PDFs and several of the publications are available in multiple languages. There is also a section labelled Policies and Guidelines which provide a variety of approaches to dealing with issues such as poverty and intellectual property. There are even links to purpose built tool kits and webinars on on topics such as land rights. The website provide a link to hundreds of documents covering a very wide variety of issues and topics.

Post # 19 – Raven Trust – https://raventrust.com

https://raventrust.com

 

Raven Trust is an organization which fundraises for and supports ecological and other causes that are relevant to indigenous communities. They are currently supporting 15 campaigns, and have supported groups from the Yukon in their win at the Supreme Court of Canada. Their websites states that they stand for fairness, and that they are the only non-profit charitable organization dedicated to the ongoing litigation in a variety of important cases. The information on the pages of legal cases they have supported is extensive and organized around particular ecological issues. They also have a variety of embedded videos as well as a page for posting updated news.

Post # 18 – Center for Native Peoples and the Environment – https://www.esf.edu/nativepeoples/

https://www.esf.edu/nativepeoples/

 

The Centre for Native Peoples and the Environment website features links to PDFs and videos, as well as information on Tradition Ecological Knowledge (TEK). The program objectives are categorized into education, research, and outreach. One positive aspect of this website is its synthesis of TEK and western scientific perspectives, explaining that both have roles to play in ecological preservation. It connects these problems to the cultural contexts in which they exist and seeks to create increased participation of indigenous people in the scientific community.