Tag Archives: indigenous knowledge

M.3 P.3 Alaska Native Knowledge Network

The Alaska Native Knowledge Network’s goal is to serve as a resource for compiling and exchanging information related to Alaska Native knowledge systems and ways of knowing. It has been established to assist Native people, government agencies, educators, and the general public in gaining access to the knowledge base that Alaska Natives have acquired through cumulative experience over millennia.

I was drawn to this website particularly for the works of Ray Barnhardt, who is a professor at and director of the Center for Cross-Cultural Studies at the University of Alaska Fairbanks. His current research focuses on the systematic integration of Indigenous and western scientific knowledge in education. You can find his collective works through the website (there’s a lot of them!), one that many may find interesting is Creating a Place for Indigenous Knowledge in Education, but I focused on another one in particular.

Indigenous Knowledge Systems and Alaska Native Ways of Knowing, this article “seeks to extend our understandings of the learning processes within and at the intersection of diverse worldviews and knowledge systems.” He brings up the importance to integrate Indigenous knowledge and western science, how they can complement each other, and bridge gaps in important information that will lead to a better inclusive future for all. A few quotes that resonated with me that I would like to share are below;

“Although Western science and education tend to emphasize compartmentalized knowledge that is often decontextualized and taught in the detached setting of a classroom or laboratory, Indigenous people have traditionally acquired their knowledge through direct experience in the natural world.”

“Native people may need to understand Western society, but not at the expense of what they already know and the way they have come to know it. Non-Native people, too, need to recognize the coexistence of multiple worldviews and knowledge systems, and find ways to understand and relate to the world in its multiple dimensions and varied perspectives.”

“Western scientists have constructed the holographic image, which lends itself to the Native concept of everything being connected.”

References

Barnhardt, R. (2007). Creating a Place for Indigenous Knowledge in Education: The Alaska Native Knowledge Network. Place-Based Education in the Global Age: Local Diversity. https://uaf.edu/ankn/publications/collective-works-of-ray-b/Creating-a-Place-for-Indigenous-Knowledge.pdf

Barnhardt, R., Kawagley, A. O. (2005). Indigenous Knowledge Systems and Alaska Native Ways of Knowing. Anthropology and Education Quarterly. 36(1): 8-23. https://www.fws.gov/nativeamerican/pdf/tek-barnhardt-kawagley.pdf

M.3 P.2 Indigenous Education Tools

Indigenous Education Tools (IET) is a part of the Building Capacity & Cultivating Innovation (BCCI): Learning Agendas in Native Education project.

BCCI is designed to develop resources and practices that will have exponential impacts on efforts to improve Native student success across a variety of sectors. This website includes brief and teaching tools that provide knowledge of best practices and research to foster communication and collaboration, as well as the development and implementation of best practices to promote Indigenous student success. A few lessons that stood out to me in particular for my research interests include;

“Indigenous methodologies are tied to a larger project of Indigenous decolonization. They do not merely model Indigenous research, but “denaturalize power within settler societies and ground knowledge production in decolonization.”

I think this brief was particularly interesting for me as it made me question how I am approaching my research project in general. It made me reflect on my research process and be critical in the way that I engage with Indigenous beliefs about knowing, relationships, place, and time. A critical question that was highlighted in this article that I am asking myself is; “How do my methods help to build respectful relationships between the topic that I am studying and myself as a researcher (on multiple levels)?”

“Native science is “essentially a story, an explanation of the how and why of things of nature and the nature of things.”

Using stories from both elders and teachers to build theory and explain phenomena can be utilized and implemented in Indigneous science, technology, engineering, arts, and maths (ISTEAM). This lesson discusses building hybrid places of Indigenous and Western ways of knowing and designing of curriculum. A critical consideration that I am walking away with is to embrace storytelling as a legitimate way to explain phenomena, knowledge, and feelings.

References

PDF Tool: Developing Culturally Revitalizing and Sustaining Pedagogies through Storywork. Indigenous Education Tools. http://indigenouseducationtools.org/tt/tool01

Tuck, E. (n.d.). Brief 5 – The Promise of Indigenous Research. Indigenous Education Tools. http://indigenouseducationtools.org/bf/05

Indigenous Youth Leadership: HIV-prevention and the Arts (M2P3)

In their paper, “Because we have really unique art”: Decolonizing
Research with Indigenous Youth Using the Arts, Flicker et al. (2014) outline the process and results of the project for Taking Action!, an Indigenous-youth-led project on using art for HIV prevention. The paper opens with the following quote by France Trépanier:

Art can be medicine, a survival tool, an antidote. Art is our identity, our place, a sign of our presence on this planet. It is medicine as it helps healing because we’ve been through so many things. Art is for the people. It can help build our communities.

Mural Created by Inuit Youth Participants of Puvirnituq, Nunavik

The goal of the project was to “explore the links between community, culture, colonization, and HIV” (p. 16). Twenty Indigenous artists and over one hundred youth (age 13-29) participated from six different communities across Canada. The project was guided by a committee of Indigenous youth. The paper is full of commentary from the participants, who found the workshops to be fun and helped them talk about HIV. The opportunity to learn ” traditional art forms, such as carving, throat singing, drumming, and painting, was an effective way to focus on the issues while learning about, and in some cases, reclaiming, parts of their heritage” (p. 22). The authors emphasize the importance of giving participants choice in what they did. As an educator, one comment particularly stood out to me: “You talk so much you don’t really remember, but if you do art you are going to remember it all” (p. 23).

At the end of the workshops, the participants had created pieces that they were proud of. These were shared with the community, such as paintings showcased locally and songs played on the radio. The project helped the participants challenge stereotypes about Indigenous youth. “Using the pieces as a springboard for discussion was suggested as a way to help people open up when talking about ‘hard things'” (p. 26).

Reference:

Flicker, S., Yee Danforth, J., Wilson, C., Oliver, V., Larkin, J., Restoule, J.-P., Mitchell, C., Konsmo, E., Jackson, R., & Prentice, T. (2014). “Because we have really unique art”: Decolonizing Research with Indigenous Youth Using the Arts. International Journal of Indigenous Health, 10(1), 16–34. https://doi.org/10.18357/ijih.101201513271

M.2 P.5 Knowing Home: Braiding Indigenous Science and Western Science

When we braid Indigenous Science with Western Science we acknowledge that both ways of knowing are legitimate forms of knowledge.

I believe both of these books will prove to be useful not only for my research journey but for educators everywhere. Both of these books are free for download too! The relationship between Indigenous science and Western science is an important one. I think it touches on many points we have previously discussed in this course including Indigenous perspectives, world views, and ties them into science teachings and curriculum. It highlights another critical theme in Indigenous culture, the importance of place, and how this is interweaved with identity.

Together, the co-editors and authors, almost all of them Aboriginal, present multiple useful paths towards identifying and recognizing two huge shortfalls in the Canadian educational system to date. One is the abysmal failure of many schools to provide quality education for Aboriginal children and youth, particularly in the areas of science, technology, and health. This situation is reflected today in the marked underrepresentation of Aboriginal students participating in university-level programs in these areas, and, further, in the dearth of professional scientists from Aboriginal communities across the country. The second gap, equally lamentable, is that students of mainstream western science and technology have been deprived of learning about the immense body of Indigenous scientific knowledge, perspectives, and applications acquired and built over generations of dwelling in particular places. Knowing Home… will be a wonderful resource that will bring all Canadians to a higher level of understanding in these two areas.

Book 1 provides an overview of why traditional knowledge and wisdom should be included in the science curriculum, a window into the science and technologies of the Indigenous peoples who live in Northwestern North America, Indigenous worldview, culturally responsive teaching strategies and curriculum models, and evaluative techniques. It is intended that the rich examples and cases, combined with the resources listed in the appendices, will enable teachers and students to explore Indigenous Science examples in the classroom; and in addition, support the development of culturally appropriate curriculum projects.

Book 2 provides supportive research, case studies, and commentary that extends and enriches the chapters presented in Book 1. The chapters provide rich descriptions related to Indigenous cultural beliefs and values; an Aboriginal concept of time; transforming teacher thinking about Indigenous Science; the use of digital video as a learning tool for secondary Aboriginal students; the perceptions and experiences of post-secondary Aboriginal students during science instruction; a WSÁNEĆ concept of “knowledge of most worth”, and a study of successful Aboriginal students in secondary science.

Snively, G. & Williams, W. (2016). Knowing Home: Braiding Indigenous Science with Western Science Book 1. University of Victoria. https://pressbooks.bccampus.ca/knowinghome/

Snively, G. & Williams, W. (2018). Knowing Home: Braiding Indigenous Science with Western Science Book 2. University of Victoria. https://pressbooks.bccampus.ca/knowinghome/

M2, P5: X̱wi7x̱wa Library

UBC’s X̱wi7x̱wa Library is the first (and, at present, the only) Indigenous branch of an academic library in Canada. The library, once headed by the brilliant Gene Joseph, is a leader in Indigenous academic library work. For classification, they use a variation of the Brian Deer Classification system, a method of Indigenous Knowledge Organization, that prioritize place in the classification.

In this video, Gene Joseph talks about knowledge and libraries. X̱wi7x̱wa translates to the English ‘echo’ and it’s perfect for a library, a place where knowledge is ready for the next person to access it.

M.2 P.3 Indigenous Rights and STEM Education

The STEM teaching tools website has resources, tools, PD modules, news, and newsletters to help teach science, technology, engineering, and mathematics.

I was particularly drawn to this website for the resources found under the TOOLS dropdown menu that highlight ways of working on specific issues that come up during STEM teaching called “Practice Briefs”. Each brief highlights the issue, why it matters, things to consider, reflection questions, equity, and actions you can take in an organized, concise, and effective way to easily access. Below are some briefs that I found particularly useful to my research on TEK and STEM.

#10 Teaching STEM In Ways that Respect and Build Upon Indigenous Peoples’ Rights: It is vital that educators incorporate Indigenous knowledge and rights into their teaching and lessons.

Teachers should understand and leverage Indigenous students’ ways of knowing and values.

#11 Implementing Meaningful STEM Education with Indigenous Students & Families: Integrating traditional ecological knowledge and western science is important if students are going to connect meaning to experiences.

Teachers should focus on Indigenous ways of knowing & encourage Indigenous students to navigate between Indigenous & Western STEM.

#55 Why it is crucial to make cultural diversity visible in STEM education: Students need to see themselves represented in STEM careers that collaborate and integrate Indigenous knowledge.

Teachers should carefully weave subject matter with activities and images within relevant contexts that validate the contributions of individuals from diverse cultural backgrounds.

#57 How place-based science education strategies can support equity for students, teachers, and communities: Place holds significance to Indigenous ways of knowing and learning. Knowledge rooted in land is at the heart of many Indigenous cultures, this needs to be at the forefront of education.

Teachers should connect science learning experiences in and out of the classroom to students’ sense of place, cultural perspectives, and community assets and issues

References

STEM Teaching Tools. (n.d.). Teaching Tools for Science, Technology, Engineering and Math (STEM) Education. http://stemteachingtools.org/

Module 2: Post 4- Indigenous Annual Camp led by Actua

Every June is National Indigenous History Month in Canada. Many schools and organizations advocate to take actions for reconciliation and meaningful change for the indigenous communities. We recognize that we have a role to play in reconciliation, continue to learn about the perspectives, cultures and histories of Indigenous peoples in Canada, and create inclusive relationships and spaces for all to thrive. Every year, Actua (one of the largest STEM outreach programs) delivers programs to youth across Canada to learn essential STEM skills so that they can gain valuable work experience and develop employable skills. It is important to note that STEM is not something new with the advance of technology, but rather “indigenous peoples have always know about STEM”, according to Doug Dokis, director of the Indigenous Youth in STEM Program in Actua.

Last year was no different. Despite the pandemic by COVID, they connected youth to indigenous land-based learning by collaborating with elders in communities to understand local knowledge such as fish cycles. Then they utilize their understanding of the place and build meaningful and authentic hands-on models such as a fish monitor. Very cool!It has become a community learning rather than individual learning.

Module 2- Post 3: IndigiSTEAM

Currently, indigenous people in STEM occupations are underrepresented. Many indigenous communities don’t see STEM in their future path as western sciences often contradict the traditional way of living in the indigenous perspectives.

https://www.indigesteam.ca/ IndigeSTEAM | Supporting Indigenous Youth in STEM/STEAM

IndigiSTEAM is an initiative that provides and supports STEM/STEAM learning for indigenous youth through the approach of 2-eyed seeing by Mi’kmaq Elder from Eskasoni First Nation, Albert Marshall.

They added the “A” for Arts, Architecture and Agriculture – all areas that Indigenous peoples have been innovators in for thousands of years. It is a type of outreach program that also incorporate indigenous knowledges, include the community (elders and parents) and indigenous role models in STEM field so that youth can see the importance. It is also a way for non-indigenous people to learn about the traditional way of living, too.

Module 2- Post 1: Two Eyed Seeing Approach

Two Eyed Seeing is an approach that takes Indigenous way of knowing and living and integrate that with Western ideals. As discussed in the video, Mi’kmaq Elder Albert Marshall from Eskasoni First Nation in Atlantic Canada has described that one eye is responsible to recognize the strengths of the indigenous knowledges while the other eye learns to see the strengths of the mainstream sciences. Marshall has added that is important to see with BOTH eyes as they are very valuable and both can be achieved for the benefits of mankind and the earth.

“Two-Eyed Seeing, in that it speaks directly to the setting of collaborative, cross-cultural work, intentionally seeks to avoid the situation becoming a clash between knowledges, domination by one worldview, or assimilation by one worldview of the knowledge of another”

http://www.integrativescience.ca/Principles/TwoEyedSeeing/

M.2 P.1 STEM & TEK

STEMTradingCards.org is a database of resources created by professionals in STEM (science, technology, engineering, and math) careers. This resource has a series of lessons on Traditional Ecological Knowledge geared towards upper elementary and middle school. Files can be downloaded and include readings, discussions, and hands-on activities.

The term TEK is often used to refer to knowledge, beliefs, value systems, and practices in Indigenous communities that relate to the environment. For many Indigenous peoples, TEK is “active” (the way in which one relates to the environment) and is sometimes referred to as a “way of life.” TEK is a branch of Indigenous science.

New to TEK: Teacher’s Guide: This resource is a great place to start if educators are unfamiliar with TEK. It includes definitions and comparisons of TEK and western science, a brief history of western science, and the integration of TEK and western science.

Dos and Don’ts for Teaching TEK: This is a quick list of guidelines to be used when teaching TEK or other aspects of Indigenous culture and history.

Lessons 1 – 5: These lessons help students and educators learn about a variety of aspects of Indigenous knowledge and science.

References

STEM Trading Cards. (2020). Science Delivered. https://www.stemtradingcards.org/teklessons