Category Archives: Module 2

Module 2: Complexities

Smudging in Schools: The complexity of promoting and protecting cultural rights

http://www.cbc.ca/news/indigenous/indigenous-smudging-debate-canadian-schools-1.3916525

In this article, smudging in schools is brought to light. The article illustrates the complexity that unfolds when smudging takes place in the public school system. The article highlights a number of perspectives on the issue: some see it as a “religious” act and against the School Act; others are cautious because it could cause respiratory concerns for students; while certain schools are all for smudging and encouraging the cultural practice. Winnipeg school trustee Greg McFarlane worries that “banning smudging may lead to banning Indigenous songs, dance and storytelling in schools”. The multiple perspectives highlighted in this article demonstrate just how complex the relationship is between the public school system – a western, colonial system – and indigenous culture and ways of knowing.

http://www.cbc.ca/news/indigenous/first-nations-teen-told-not-to-smudge-before-school-1.2524641

Video:

This post is a thematic continuation of my first post. As illustrated in the CBC article in my first post, smudging in schools is complex. This article illustrates its complexity specifically for aboriginal youth. Stephen Bunn, a 17 year old Dakota teen is told not to smudge before school as the smell on his clothing is similar to that of Marijuana. Although staff and administration develop the understanding that he is smudging and not smoking, Bunn is still asked to avoid doing so before coming to school and excused from school if he smells of sage. Embedded in this article is the youTube video that Bunn creates explaining his frustration and embarrassment when asked to stop smudging. In addition the youth addresses some of the other issues he feels are touching indigenous youth in a western public school system. This further illustrates the complexity of practicing smudging, a cultural right as well as some of the issues at play when indigenous youth and culture interact with the western colonial school construct. Bunn uses technology to inform his audience about some of the challenges faced by aboriginal youth and the lasting effects of colonization.

Place Names: The complexity of promoting and protecting cultural rights

http://www.cbc.ca/news/opinion/ryerson-renaming-counterpoint-1.4210803

http://www.cbc.ca/news/canada/toronto/ryerson-university-name-change-1.4191614

This module calls to our attention the importance of place names as we read about the multiple perspectives on renaming Vancouver’s Stanley Park. The issue of renaming Toronto’s Ryerson University, as highlighted in these articles entitled “Renaming Ryerson University is not about sanitizing our history” and “Students union, Indigenous group want to see Ryerson University change its name” is complex for its historical significance and future implications. Egerton Ryerson’s educational theories helped shaped residential schools where indigenous students were beaten and raped. Some think changing the university’s name will sanitize the historical significance of the name. For instance, CBC journalist Angela Wright, thinks it will “eliminate an opportunity to talk about the “ugly” aspects of Canada’s history”, while others, like the Ryerson Student Union, demand the school be renamed “out of respect for residential school survivors”. The fact that renamed is not black and white goes to show us just how complex the effects of colonization are and the journey of decolonization is.

Addressing Stereotypes Media – does media interrupt or enable indigenous self-representation? Sonny Assu and KC Adams

https://thetyee.ca/Culture/2017/01/03/Sonny-Assu-We-Come-to-Witness/

Sonny Assu uses his art and his self-proclaimed nerdiness to ignite conversations about decolonization. This article illustrates how his exhibit entitled “We Come to Witness” does just this. In this series of images, Assu superimposes graffiti-style graphics on Emily Carr’s paintings of indigenous peoples and places. He calls these “digital interventions”. Emily Carr’s work has been frequently studied. Assu has, “come to understand that she wasn’t the figurehead of colonialism through art. I think she was really conscious of the colonial onslaught and she was just documenting that life that she saw and the ramifications of that.” He hopes that his work will bring light to colonialism as well as modern complications First Nations people face when it comes to land. Here is the link to his collection.

http://www.kcadams.net/art/photography/Hybrids/hybridmain.html

Like Sonny Assu, KC Adams uses her art to address aboriginal stereotypes. Basing her work in Donna Harroway’s Cyborg Manifesto, she photographs indigenous artists as cyborgs, “free of traditional western stereotypes towards race and gender”. In addition, her subjects are posed in “stoic” poses “mocking photographs of Aboriginal people from the 19th and early 20th century”. Her photos incite further conversation as she uses aboriginal stereotypes to label her subjects such as “Indian Princess”, “Igloo Builder”, and ‘Drunken Indian”. Her work exemplifies the complexity of decolonization and how media and technology can enable self-representation.

Module 2 Resources (Lindsay Spencer)

This module looks at stereotyping and how indigenous groups are “expected” to operate within a colonial setting.

Source 1: Canadian Media Colonialism and the Revitalization of Indigenous Languages

This article was interesting because it reviews how indigenous languages are in danger, noting specifically that 88 out of Canada’s 90 indigenous languages are in danger. But, this article also talks about how the media is in a position to help revitalize these languages.

Source 2: Media Smarts: Common Portrays of Aboriginal Peoples

This source is particularly helpful to classroom teachers. I have used Media Smarts before, but I have not come across this page until recently. This resource outlines descriptions and activities for students to examine how indigenous people have been portrayed throughout history and works to develop their media literacy skills to combat these stereotypes.

Source 3: University of Toronto: First Nations Representation in the Media

Again, this site is a hub for resources. On this page, teachers can access papers and Youtube videos that critically respond to how indigenous peoples have been represented in the media throughout history. In addition to using these links, the “Lessons Plans” tab is going to be useful in putting together some of my future classes!

Source 4: Diversity on TV improving but Indigenous People still “virtually invisible” study says

This is a recent article published in The National Post that describes how diversity on television is improving, but that aboriginal people are still not included in attempts to be diverse. In fact, the article notes that still, the primary location for aboriginal people to be represented is the Aboriginal People’s Network- which is not accessed on a mass scale in the same way that other channels/sources are.

Source 5: First Nationals Technology Council

This site describes a project that is geared towards including indigenous people in conversations concerning technology at the local and national level. The offer workshops and training sessions for students to assist in the development of their skills regarding technology.

Using HipHop as a means of cultural expression

In Moosonee, the favourite form of music among youth is hiphop. The reason many share why they enjoy it is the messages shared sometimes hot close to home for themselves. With the popularity of this genre of music, I am going to share in this post some resources in how hiphop is used as a form of capturing a cultural snapshot and sharing of culture and identity.

A Tribe Called Red – W5

This clip from W5 earlier in the year is a great resource with members of the band sharing how they are able to blend traditional Aboriginal music into modern hiphop music. A great interview that can be used in English, media, music or native studies classes.

Shibastik – 7 Grandfather Teachings

Shibastik is originally from the Moosonee/Moose Factory area who has produced numerous hiphop recordings that focus on traditional teachings. Some of his better-known songs include Moose River (my snowmobile is in there somewhere), Hand Drum and The 7 Teachings (shown above). In the above video, Shabastik shares the 7 Grandfather Teachings that play a major role in the educating of Anishinaabe youth. In the form of a hiphop music video, Shibastik shares the teachings as a way for youth to rediscover their heritage and identity. His music always had a positive focus and he also has developed workshops that work with youth in helping them rediscover through music and art.

First Nations youth redefine resilience: listening to artistic productions of ‘Thug Life’ and hip-hop

This article, written by Brooks et al., examines how Aboriginal youth have used HipHop as a form of resiliency in defining their place in greater society. Because of the greater effects of colonialism on Canada’s Aboriginal peoples, today’s youth are searching for identity. In that search, HipHop provides an “out” through the telling of stories of those leaving the “ghetto” while making a name for themselves. The paper is an excellent resource as it focuses on how “Thug Life ” and HipHop music can be used as a positive in enabling and empowering youth. Examples of how this can occur in helping reclaim identity are found in the styles of music above.

Research Overview Hip Hop as Methodology: Ways of Knowing

Written by Charity Marsh (Canada Research Chair in Interactive Media and Performance, and Associate Professor in Media Studies, University of Regina), this report chronicles her involvement with Aboriginal youth in the creation of HipHop. As shared in the report, she asks “How does hip hop challenge contemporary Canada to think about “Aboriginal” politics and colonialism in the present and the future, rather than framing them as only relevant to the past?”. Through the creation of workshops and the opportunity for youth to create works of media in a way to “keep it real” and share teachings, traditions and values through music. This provides an excellent blueprint to opportunities that can allow creation of similar projects all over Canada (and the world).

Native North America, Vol. 1

This compilation album features FMNI performers from the period of 1966-1985. This album is the work of Kevin Howes, who worked to capture Aboriginal music from the time. The choice of songs in the compilation focus on the shift in Aboriginal rights and recapturing of culture using music as a means. Some of the artists may be well-know, others not so much. I became aware of this album as two artists, Brian Davey and Lloyd Cheechoo, come from Moose Factory. You can hear a preview of the song son the site but I hope you have an opportunity to purchase the album as you can hear the influences and groundwork towards what is today’s empowering music for Aboriginal youth. (It can be found on Apple Music)

Module Two – Storytelling Distribution Platforms

As part of my travelogue of research on indigenous storytelling, I ventured into a related direction. Our module’s discussion of self-representation in media inspired me to explore distribution. After all, why tell a story if it can’t be shared? For Indigenous storytellers looking to share stories with wider audiences in Canada and internationally, what are the options? Who are potential distribution partners? Are Indigenous players in the arena? Which distributors support film media? Publishing? New media? Who is helping to develop and share spoken, artistic and printed stories and artwork?

I realized that many oral and dance traditions might be captured with screen-based media and fall into the documentary realm. Although sites such as Native Dance contain over 100 videos of footage and hundreds of images, providing a wealth of information on dance traditions from coast to coast in Canada, they do not lead to any dedicated distribution channel. So far, most astounding to me is typing in “Aboriginal Dance” on YouTube, which reveals a plethora of resources, a never-ending sea of videos uploaded by multiple users – so I credit YouTube as a valuable exhibitor, but not a dedicated one.

Here is a look at some of my key discoveries in the area of distribution:

(1) Indigenous Feature Film Production in Canada: A National and International Perspective

This is a major report published in October 2013, commissioned by the imagineNATIVE Film + Media Arts Festival (imagineNATIVE) whose mandate is “to foster and promote the Aboriginal film and media sector.” It was funded by the Ontario Media Development Corporation and Telefilm Canada. The report examines all aspects of Aboriginal feature film production in Canada, including funding and distribution, and makes recommendations for further development. The role of government-supported organizations in recognizing and including Indigenous cultures as part of Canada’s identity and cultural landscape appears to be essential to preservation and growth of this cultural industry sector.

(2) Indigenous Screen Office for Canada

(Almost) hot off the press! Announced on June 12, 2017 at Banff World Media Festival, Canada is about to get a new Indigenous Screen Office tasked with “supporting the development, production and marketing of Indigenous content.” This initiative is the result of a collaboration of key audiovisual industry organizations that include APTN, CBC Radio-Canada, the Canada Media Fund (Supporting and developing the Indigenous screen-based industry in Canada), the Canadian Media Producers Association, the National Film Board of Canada, Telefilm Canada, The Harold Greenberg Fund and VICE Studio Canada. What promising industry leadership!

(3) Isuma Distribution International Inc.

This was the only distributor I could locate so far of its kind. IsumaTV bills itself as “a collaborative multimedia platform for indigenous filmmakers and media organizations.” It is a project of Isuma Distribution International Inc., “Canada’s first media distribution company specializing in Inuit and Aboriginal films,” and works in coalition with a range of partners such as producers and non-profits.

Other major film distributors have been quoted as wishing to see more Indigenous stories, but I was unable to find many dedicated to Indigenous content. One that did stand out is the Winnipeg Film Group, with a dedicated Indigenous Filmmaker Catalogue. Other organizations such as the National Indigenous Media Arts Coalition support a range of development and funding activities, but within a network of partnerships.

(4) First Nations, Inuit, and Métis Publishers and Distributors

Turning to print-based media, the University of Toronto Libraries has published a guide of First Nations, Inuit, and Métis publishers and distributors across Canada. Its focus is on Indigenous-owned publishers, and academic and small presses that publish the work of Indigenous authors. According to the site, “particular effort is made to include publishers of Indigenous language materials. More detail is provided on publishers from Central Canada. While an effort has been made to select publishers working in a good way, this guide should not be understood as an endorsement of any publisher or publication.” Started in 2010 and last updated in 2016, contact information is provided to allow for more updates. The site also links to UBC’s Aboriginal Publishers, Distributors & News Media homepage.

(5) 11 Indigenous podcasts for your listening pleasure

Finally, new media outlets. New Journeys, a Canadian-based online Friendship Centre resource, published a list of podcasts in January 2017. Auditory and sometimes visual in nature (when in video format), podcasts provide new channels for content distribution across digital spaces. Cited on the list is Media Indigena, a weekly Indigenous current affairs podcast hosted by Rick Harp, who himself published An Index of Indigenous Podcasts in July 2016.

As with last time, I found many more relevant sites, but those fall slightly outside the scope of this discussion at this time. Now that I have taken an overview in Module One, and explored distribution in Module Two, my next step will be to narrow my focus to a more specific storytelling medium originating in Canada and research the development and implementation or distribution of such works within Canada and abroad.

Scholarly Articles Exploring Indigenous Hip-Hop: Michael Cebuliak

As I am still exploring my original inquiry, in this most recent web log I have elected to draw my research from more scholarly articles as opposed to electronic media, as in my last log, that is primarily directed to those interested in popular entertainment. I am interested seeing the differences of perspective between how indigenous youth represent themselves, compared to how academics, either of Indigenous origin or not, represent these youths. I am also interested in exploring whether traditional hip-hop culture spoke to these youth because of similarities or because of exposure by popular media: What do the academics believe? It would also be interesting to observe why both the youth and academics account for either the success, or lack thereof, for Indigenous hip-hop. How have, or why haven’t, these young artists changed their art to garner greater commercial success. Who is changing more, the artist or the audience?

Deyhle, D. (1998) FROM BREAK DANCING TO HEAVY METAL Navajo Youth, Resistance and Identity: Youth & Society, Vol. 30 No. ! (pp. 3-31).

Teen angst has long been a foundation for younger fans of popular music. Certainly, angst has shaped both the hip-hop and heavy metal music cultures. However, the former has a decidedly social agenda that comes from oppression and racism while the later comes primarily from male hormones and frustration with feelings of disempowerment. In Deyhle’s article it is posited that some Indigenous youth gravitated towards heavy metal as a fatalist malaise that characterizes so many youth trapped between a hegemonic power that will not accept them and a traditional way of life that has vanished.

Andrew Warren & Rob Evitt (2010) Indigenous Hip-hop: overcoming marginality, encountering constraints, Australian Geographer, 41:1, 141-158, DOI: 10.1080/00049180903535659

Warren’s article is interesting as it explores how urban environments are no longer considered the epi-centre for hip-hop culture; rather, “emerging technologies, festivals, programs and online networking have helped enable unique forms of music making.” This article also dispels the notion that many Indigenous youth are without ambition, direction, passion and most importantly, hope. It is also interesting to note that, within this article it is observed that expectations of what characterizes proper indigenous art are seen as stumbling blocks to the voice of these youth.

Kyle T. Mays (2016) Promoting sovereignty, rapping mshkiki (medicine): a critical (Anishinaabeg) reading of rapper Tall Paul’s ‘prayers in a song’, Social Identities, 22:2, 195-209, DOI: 10.1080/13504630.2015.1121574

Mays explores Leech Lake Naishinaabe rapper Tall Paul to examine how some Indigenous people use hip-hop for cultural preservation as a means to address issues of sovereignty. One aspect of considerable interest to me is the exploration of how urban Indigenous hip-hop seeks to reclaim urban spaces where these artists, and their people, have largely gone unrecognized. This is significant as more Indigenous peoples are presently living in urban environments than on their traditional lands shared only with their people. It would be interesting to explore how hip-hop culture addresses issues of culture and sovereignty in both environments. Also, the essay examines the perception of modern and traditional as a binary construct that inhibits Indigenous people from fully participating, and garnering acceptance, in contemporary, popular culture.

Bonar Buffam (2011) Can’t hold us back! Hip-hop and the racial motility of aboriginal bodies in urban spaces, Social Identities, 17:3, 337-350, DOI: 10.1080/13504630.2011.570973

My primary interest in this article is in its exploration of hip-hop forms of expression that are “distinctly Indigenous” . In particular Buffam explores how breakdance has allowed these youth from a drop-in recreational centre in the inner city of Edmonton, to create hip-hop art that is endemic to their culture and location. It is interesting to speculate on why something original, or different, would evolve from such a unique environment and how it is related to their culture. It is also interesting to note how Buffam believes that these youth are challenging the status-quo by creating their own spaces in a world where hegemonic forces have previously defined them.

Alexa Woloshyn (2015) Hearing Urban Indigeneity in Canada: Self-Determination, Community Formation, and Kinaesthetic Listening with A Tribe Called Red. American Indian Culture and Research Journal: 2015, Vol. 39, No. 3, pp. 1-23.

There is no denying the impact that A Tribe Called Red has had on the Canadian hip-hop scene and is beginning to have on a global front. Their popularity to a non-indigenous crowd, has afforded a dialogue permitting important questions of Indigenous people’s self determination, representation and expression in a largely ignorant albeit accepting audience. Their music called “powwow step” incorporates traditional Frist Nation drumming with dubstep, in an environment that attempts to replicate the community, and vibe, created within a powwow. Woloshyn attempts to explore if an accepting environment for A Tribe Called Red was of their making or was finally not challenged by the status-quo. It is also interesting to speculate about the popularity of their music as the club scene is not especially known for creating music, with lyrics that inspire thought, as much as it is known for creating a community where problems seemingly disappear within the midst of music, dance, community and copious amounts of alcohol and other drugs. Is a Tribe Called Red allowing us to confront a reality or escape from one?

Module 2 Weblog

Module 2 Web Blog- Andrew Shedden

Imagine Native Indigenous Film Festival

imagineNATIVE Film + Media Arts Festival

This website outlines the Imagine Native Film Festival. There are opportunities for Indigenous content creators to submit their work, networking opportunities and numerous other events. I feel that festivals such as Imagine Native are hugely important, because they are supporting independent media production. I believe that being able to work outside of corporate considerations allows artists to produce art that can be 100% pure to their vision.

Ontario Arts Council Indigenous Artists Grants
http://www.arts.on.ca/grants/priority-group/indigenous-artists
This site outlines the grants available to Indigenous artists funded through the Ontario Arts Council. These include multi-disciplinary artistic mediums, and also include travel and presentation grants. The Ontario Arts Council also offers grants to professional Indigenous Artists to be able to work in schools. These granting programs help support professional artists, and the artist development.

Indigenous and Northern Affairs Canada Aboriginal Arts, Culture and Heritage
https://www.aadnc-aandc.gc.ca/eng/1100100012788/1100100012792
This site outlines some of the work that INAC does to help “celebrate, raise awareness of, and preserve Aboriginal arts, culture and heritage”. It outlines INAC’s art collection, as well as providing an artist directory. The site is rather dated looking, and is primarily text based but does provide several excellent resources.

Authentic Identity through Indigenous Art- Bianca Beetson Ted Talk

This is an excellent Ted Talk by Bianca Beetson. In it, she connects her individual identity as an Aboriginal Australian, with the history and culture of Australia itself. I feel that creation of art (regardless of medium) is so crucial to identity. There have been many studies supporting how artistic creation can be therapeutic. I also feel that the arts perform an important role in cultural creation.

Wawatay News
http://wawataynews.ca/
Wawatay plays an important role in isolated First Nation communities in the North. In many communities there aren’t the facilities or the equipment for video productions. Radio has a much lower cost and is easier to produce. In both communities where I have worked (Sachigo Lake and Kashechewan), Wawatay is listened to by many people in the community. Having the radio facility in the community also allows the Chief and Council to communicate directly with members, for instance during the evacuation in Kashechewan. Down south, radio is primarily controlled by corporate interest. In the north, radio still plays an important cultural function.

Module 2: Martha Attridge Bufton

Learning assessment policies and procedures: Canada
For Module One, I focused on online sources that would introduce me to the area of culturally responsive assessment and the approaches being used in different but relevant educational jurisdictions. For Module Two, I decided to identify some resources related to policies and procedures that are currently be in place in Canada. I also looked for similar resources in other jurisdictions (e.g., Australia). Finally, one of our classmates mentioned Universal Design for Learning in a post this week (Week 5) and, in following this thread began to reflect upon the use of this framework for developing culturally responsive assessment, so I have included the CAST (Centre for Applied Special Technology).

Aboriginal education in British Columbia
This website includes a brief general statement on broad goals of Aboriginal education in BC. There are also links to resources for educators and administrators that have been developed by a number of school districts. There are links to various curricular documents as well as materials on reconciliation, anti-racism and other related research. The document Aboriginal worldviews and perspectives has a number of references to assessment including student self-assessment and student-generated criteria for assessment. A closer reading is needed to determine if such approaches are standard across curricula or specific to working with Aboriginal students.

Aboriginal education (Manitoba)
This site links to a number of curricula documents that could prove useful. While there is no prominent section related specifically to assessment, some of these documents do refer to assessment practices. In particular, the Grade 12 Current topics in First Nations, Metis and Inuit studies guide has a number of references to assessment including holistic teaching and assessment. This discussion and definition could enhance my understanding of how assessment is done in different educational systems.

CAST (Center for Applied Special Technology)
The researchers at CAST are the pioneers of Universal Design for Learning (UDL). I am new to UDL but as per the statement on the CAST website:

Universal Design for Learning (UDL) is a research-based set of principles to guide the design of learning environments that are accessible and effective for all … UDL informs all of our work in educational research and development, capacity building, and professional learning.

The site provides links to many resources (including publications) as well as the National Centre for Universal Design for Learning, which in turn provides links to training tools (e.g., videos on UDL), research and resources. After taking an initial “tour,” I did a search in the Carleton University Library catalogue for books by David Rose, the CAST founder, and Amazon. I found several books related to UDL and diversity that I think will help me understand if this framework can be used to develop appropriate assessment tools for Aboriginal students. My main question at this point is, “Is there such as thing as a culturally University Design for Learning?”

Federation University Australia Assessing Indigenous learners
Federation University Australia is located in Victoria, Australia. This particular web page contains the institutional policy for assessing Aboriginal and Torres Strait learners. This policy includes as number of interesting and significant features such as using “appropriately qualified Indigenous assessors” and providing feedback “sensitively.” This approach will be interesting as a model/benchmark for comparison with other models. In addition, as the policy has been developed to assess university students, it could be particularly relevant to developing assessment tools for the teaching I do with First Nations, Metis and Inuit undergraduates at Carleton.

Ontario Ministry of Education: Indigenous education strategy
This site outlines the policy framework for supporting First Nations, Metis and Inuit students in elementary and high schools the province of Ontario. The textual information is brief and the page seems to have been last updated in 2009. However, there are links to two documents including the full First Nation, Metis and Inuit Education Policy Framework. My preliminary reading of the framework indicates that assessment is integrated into the policy and that assessment is defined not just as meeting provincial standards but also reflecting Aboriginal cultural perspectives. As such, the framework is evidence that culturally responsive assessment is a priority (although I will have to do further research to determine whether assessment tools have been developed and are being used).

Module 2 Weblog – Anne Coustalin

Module 2 examined stereotypes and the commodification of indigenous social reality. My weblog for this module explores some of those issues but it also continues to represent my search for understanding using the two-eyed seeing approach. This entry contains several examples of online resources that support teachers in growing their understanding of the many complicated issues and understandings involved with the integration of traditional Western and Indigenous approaches to learning.

Math Catcher: Mathematics Through Aboriginal Storytelling

Math Catcher is an initiative launched by various educational institutions and the Centre for Interdisciplinary Research in the Mathematical and Computational Sciences. It is based on the belief that it is crucial to engage Aboriginal students in mathematics and science at an early age. The program supports various initiatives including a math camp and a series of film resources for classroom teachers. The films feature a small indigenous boy named Small Number and they explore various mathematics and science concepts through First Nations imagery and storytelling. The films are made in a variety of First Nations languages and in English. I have personally seen some of these films used in the classroom to great effect.

FNESC (First Nations Education Steering Committee): Science First Peoples

This is a free downloadable online resource for teachers that introduces teachers to the understandings necessary in order to effectively integrate First Nations ways of knowing into their science teaching. FNESC has previously published similar guides for Mathematics and English. The guide details how teachers can use various place-specific themes to explore issues that are relevant to Western and Indigenous cultures. It also provides suggestions for how teachers can develop local resources to support their practice and it provides information on indigenous ways of knowing and worldviews. This resource focuses on how Western and Indigenous understandings of science are complimentary. It does not value one above the other. This approach is helpful to teachers struggling with concerns that Indigenous and Western ways of knowing may be antithetical.

Integrating Western and Aboriginal Sciences: Cross-Cultural Science Teaching

This paper by Glen Aikenhead was published in 2001. It discusses the integration of Western and Aboriginal Sciences in a fascinating way. It views the process of “coming to knowing” of science as a cultural negotiation in which students must experience learning as a cross-cultural event. “Success at learning the knowledge of nature of another culture depends, in part, on how smoothly one crosses cultural borders. . . In short, a science teacher needs to play the role of tour-guide culture broker”. The educator makes border crossing explicit and is clear about which culture they are talking in at any given moment. The students could be exploring the culture of Western science in the context of Aboriginal knowledge or vice versa. This article has given me a great deal to think about as it introduces the importance of identifying the colonized and the colonizer and teaching the science of each culture. The article seems to focus primarily on teaching Aboriginal students.

Enabling the Autumn Seed

This paper by Mary Battiste was first published in 1988 but it has been reprinted many times and can be easily found online. In her paper, Battiste rejects the idea that the “add and stir” model of integrating indigenous knowledge and cosmology holds any promise as a means of reconciliation or Aboriginal student success. She contends that in order for education to be meaningful for Aboriginal students, it must include content in the form of language, epistemology and ontology. She emphasizes that Aboriginal language must be embraced and nurtured in education and that language is not simply a series of sounds but rather the socialization of language and knowledge, ways of knowing, and nonverbal and verbal communication.

Assembly of First Nations: Aboriginal Traditional Knowledge and Intellectual Property Right

This discussion paper was published in It discusses the problems with the concept of Intellectual Property (IP) as it relates to Aboriginal Traditional knowledge. Aboriginal Traditional knowledge (ATK) is explained and discussed, as is the concept of ownership as it exists in the context of ATK. The crux of the argument is that the IP system is not suitable for protecting ATK, because it demands that ATK fully conform to western epistemology and be proven through western empirical methods in order to be considered valid. It claims that using the notion of “academic rigour” to determine validity of ATK is another form of cultural imperialism. Ultimately it urges the reform of IP laws and the creation of a separate legal regime within the IP system in order to provide legal protection to ATK.

Module 2 Resources

Aboriginal Professional Association of Canada

Resources available: Recognized Aboriginal Professionals, Career Opportunities, Professional services

Links to the site: http://www.aboriginalprofessionals.org/

Usefulness for research on Indigenous knowledge: useful to get to know indigenous people career path development

Media: Aboriginal Professional Association of Canada

Community reality: This website provides assistance, professional networking and successful stories of aboriginal professionals. It is useful to study how to develop aboriginal career development programs.

BC’s Career Guide for Aboriginal People

Resources available: Career training, career planning, support system provided by government, self-employment resources

Links to the site: https://www.workbc.ca/getmedia/98d742a2-ce3e-41a1-a028-87eed3e0cfef/bc-s-career-guide-for-aboriginal-people_march_2016.pdf.aspx

Usefulness for research on Indigenous knowledge: useful to know government’s approach on job development for aboriginal people

Media: WorkBC

Community reality: This guide provides hands-on approach to assist aboriginal people launching their careers. By reading through the guide, we will be aware what government is providing to aboriginal people, and tailor professional development programs based on that.

Indigenous Works

Resources available: Workplace Inclusion System, Case Studies, InclusionWorks16 Annual Event

Links to the site: https://indigenousworks.ca/en

Usefulness for research on Indigenous knowledge: provides insight on how organizations include aboriginal culture in workplaces

Media: Indigenous Works

Community reality: This website provides strategic guidelines to organizations to include and incorporate aboriginal cultures into their workplaces.

Aboriginal Career Development in Canada: Techniques Also Applicable to Other Clients Facing Barriers

Resources available: career development techniques

Links to the site: http://diversityintheworkplace.ca/wordpress/2016/01/04/aboriginal-career-development-in-canada-techniques-also-applicable-to-other-clients-facing-barriers/

Usefulness for research on Indigenous knowledge: career advancement techniques that work for aboriginal communities

Media: Diversity! In the Workplace

Community reality: This article provides an overview of how to effectively assist aboriginal people in developing their career plan.

Programs for Aboriginal People

Resources available: current available career development programs for aboriginal people

Links to the site: http://www.cfeebc.org/resource/aboriginal-people/

Usefulness for research on Indigenous knowledge: overview of what BC provides for young aboriginal people to develop their careers

Media: BC Centre for Employment Excellence

Community reality: This webpage provides an up-to-date resources on publicly-funded employment programs available to aboriginal people.

Module 2 – Weblog – Tanya Walsh

The incorporation of spirituality into everyday life seems to be a value in many Indigenous communities. I am, therefore, interested in finding out how this is done within educational environments and whether or not this is even done in online learning environments. My ultimate focus will likely be on adult education, as I work in a post-secondary environment. However, at this point, I am not limiting my research to that age group.

These are the some of resources I have examined recently:

Astin, A. W., Astin, H. S., & Lindholm, J. A. (2010). Cultivating the Spirit: How College Can Enhance Students’ Inner Lives. San Francisco, California: John Wiley & Sons.
- What is an academic’s role in a student’s spiritual development? Faculty are only responsible for the academic and professional progress of their students, aren’t they? Perhaps they are, but the fact remains that students are asking questions, such as: “Who am I?”, “What is my purpose in life?” and “What kind of world should I help to create?” These all have spiritual overtones.
- This book examines the role that post-secondary education has in student spiritual development. According to Astin, et al. (2010), although religious practice may decline during these years, spiritual growth is enhanced, which in turn enhances other college outcomes.
- So although this book does not deal with Indigenous spirituality in education, it is a good starting point for examining spirituality in post-secondary education, which is where my interests lie.

Fraser, D. (2007, January 22). Secular schools, spirituality and Maori values. Journal of Moral Education, 33(1). Retrieved from http://www.tandfonline.com.uml.idm.oclc.org/doi/abs/10.1080/0305724042000199996?needAccess=true#aHR0cDovL3d3dy50YW5kZm9ubGluZS5jb20udW1sLmlkbS5vY2xjLm9yZy9kb2kvcGRmLzEwLjEwODAvMDMwNTcyNDA0MjAwMDE5OTk5Nj9uZWVkQWNjZXNzPXRydWVAQEAw
- In New Zealand, Maori education initiatives have grown to include Maori values, beliefs, and spirituality. This challenges the definition of secular education in New Zealand.
- This article discusses the moral obligation to include Indigenous values within education in order to develop understanding and respect for their unique cultural identity. Are they broad enough concepts to have relevance for a diverse student population? Some say yes. However, others believe that even concepts such as self-worth and personal identity are too personal and intrusive to be discussed in a public classroom.
- On the other hand, the Maori do not believe that they should be expected to fragment their lives and values and therefore wish their spiritual values to be taught alongside the intellectual, physical, emotional, and social ones. They believe that “a natural acceptance of spirituality…creates a moral space in which people’s values and beliefs can co-exist without excuse or apology in secular education”.
- Although I had planned on keeping my focus on Canadian Indigenous peoples, this article describes some issues that I believe will be faced in Canadian society as we begin to teach about aspects of Indigenous culture in mainstream Canadian classrooms.

LaFever, M. (2016). Switching from Bloom to the medicine wheel: Creating learning outcomes that support Indigenous ways of knowing in post-secondary education. Intercultural Education, 27(5), 409-424.
- LaFever uses the Medicine Wheel as a framework for learning outcomes. She sees it as expanding the three domains of learning, as described by Bloom (cognitive/mental, psychomotor/physical, and affective/emotional) while adding a fourth dimension of spirituality.
- Having begun my exploration of the psychology of learning by studying Bloom, I am most interested in seeing how his theories are enhanced by Indigenous ways of knowing.

Royal Canadian Mounted Police. (2016, June 14). Native spirituality guide. Retrieved from http://www.rcmp-grc.gc.ca/en/native-spirituality-guide
- This website was found in the reference of the LaFever article. I found it intriguing that the RCMP would have a guide for their employees on the understanding of sacred practices of aboriginal peoples in Canada.
- The RCMP sought out four different elders in creating the guide and gave additional thanks for permission to digitally publish this knowledge, considering the fact that many elders do not consent to having their knowledge reproduced in this fashion.
- The article goes on to list important concepts, such as the Circle of Life, the Medicine Wheel, and the Four Powers. It then outlines various ceremonies and ceremonial objects.
- There is also a section on the treatment of medicine bundles by law enforcement officials, particular during legal searches, so that these objects are treated with the respect that they deserve.
- Although very simplistic, the information contained on the site would be a very good starting point for someone with little or no knowledge of these sacred objects and traditions.
- The main thing that surprised me about the website was that it did not distinguish between Canadian Indigenous cultures. Depending on what regions of the country and RCMP officer serves in, he/she will be exposed to considerable variation in belief and practice.

Tisdell, E. J., & Tolliver, D. E. (2001, June 01). The role of spirituality in culturally relevant and transformative adult education. Adult Learning, 12(3). Retrieved from http://journals.sagepub.com.uml.idm.oclc.org/doi/pdf/10.1177/104515950101200305
- Elizabeth Tisdell is also the author of the book Exploring Spirituality and Culture in Adult and Higher Education. (2003). San Francisco, California: Jossey-Bass. This article briefly discusses some of the themes explored more fully in her later publication.
- This article discusses the connection between spirituality and culture and how educational experiences that allow for their expression can be both culturally relevant and transformative to the students involved.
- What is unique about this article is that it connects knowledge construction to the unconscious processes which are often culturally and spiritually based, such as the use of image, symbols, music, and ritual.