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.
This blog features the experience of several schools in SD #8 Kootenay Lake. The team is comprised of teachers, administration, a speech and language pathologist, and an Indigenization Coordinator. Here you see their reflections and experiences while working on the Digital Storytelling Project, and what their journey included to bring this project into the classroom. The project focused on the following components:
Local focus: We will learn stories from a local Aboriginal Storyteller about the land in which our school district resides (Kootenay Lake). We will also use technology to connect with storytellers who are not able to come to our school (Skype, Google Talk, etc).
Traditional Teachings/Engagement of Land: Our students will learn the elements of traditional storytelling, learn about the traditional uses of the area and resources, and then create their own stories about the land, with the support of a local writer and Elders.
Power of Story/Language and Culture: Finally, the youth will tell their stories, in conjunction with our Aboriginal storyteller, to other students in our school and district (perhaps at the annual Aboriginal Youth Leadership Conference). Students will use technology to record and present their stories.
This book describes the 7 Fundamental Truths shared by the majority of BC First Nations. An insightful read that incorporates traditional teachings and oral storytelling. I learned from Heiltsuk, Namgis and Haida First Peoples perspectives on land and stewardship.
Here is an interesting Virtual Reality project that promotes indigenous languages usage (Wendat, Mohawk and Anishinaabe), to help us understand our place in a “reconciled version of Canada´s largest urban environment”.
These VR interactions are set in a fictional version of a future Toronto where users get a sense of immersion and gain an insight into the thought systems of this land´s first people. “As users explore this altered city now reclaimed by nature, they must think about their place in history and ultimately their role in the future”.
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.”
The use of storytelling is well documented in the literature as being effective in sustaining the resiliency of First Nations communities, in particular, those living in remote communities.
Molyneaux et al. (2014) relayed:
“Three important components of resiliency in First Nations are having access to social capital, sharing stories, and networking. Sharing stories facilitates bonding between storytellers and listeners. Stories are important because they help community members, particularly the youth, to understand their negative experiences and look forward to a more positive future; research has found that Aboriginal youth use stories to build a sense of cultural continuity. (p. 277)
In the project called “Reimagining Attawapiskat”, contributors Alves et. al (2015) aimed to create counter stories to try to counteract the mainstream media’s portrayal of Attawapiskat as a “crisis zone”, reporting on its “deplorable conditions” and framing it as a “troubled community” that needs outside financial intervention. The mixed media storytelling method employed by Reimagining Attawapiskat contributors and researchers seeks social and ecological change. It does this by bringing “a sense of community amongst involved parties while honoring the diverse voices and bodies of knowledge that affected citizens and communities bring to bear in order to improve injustices.”
This is Jack Linklater Jr. from Attawapiskat First Nation. The video is a departure from the portrayal of AFN and its members by mainstream media; co-constructed by researchers, artists and community members to create one of many counter stories and offer other perspectives and lenses.
Alves, M., Wiebe, S. M., Gilpin, E., Peruzzo, K., Hallberg-Campbell, J., Butet-Roch, L., & White, C. (2015). Reimagining Attawapiskat. Retrieved from https://www.reimaginingattawapiskat.com/
Molyneaux, H., O’Donnell, S., Kakekaspan, C., Walmark, B., Budka, P. & Gibson, H. (2014). Social Media in Remote First Nation Communities. Canadian Journal of Communication, Vol 39 No. 2. 275-288. Retrieved from http://www.cjc-online.ca/index.php/journal/article/view/2619
