Category Archives: Module 2

M2: Cross-Cultural Science Teaching. Susan Beeley

I have, at this point, decided to stick to where the majority of my experience lies and work with Math and Science teaching and how to best give Indigenous ways of knowing value and authenticity within these subjects (though I will likely focus on Science). For this reason I have spent the past few weeks trying to academically familiarize myself with some of the key foundations I am hoping my assignment will be based on. My resources are, as a result, largely academic/scholarly papers.

Website: Siwal Si’wes Library

This is a digital collection of resources made available through Mission Public School District. The intent is to support teachers as they attempt to integrate authentic Aboriginal knowledge and beliefs with the content of BC’s new curriculum. In addition to providing resources to support curriculum it has a wealth of information for anyone wanting to better understand how Aboriginal content enhances curriculum content.

Paper: Indigenous Knowledge and Science Revisited

This is another paper by Glen Aikenhead. This paper is a “guided tour” through three different ways of knowing science and nature (Eurocentric, Indigenous, and neo-indigenous (many Asian nations). The paper does a great job out outlining the key differences, of interest here, between Eurocentric and Indigenous ways of approaching both knowledge and what it means, and what it is to live in nature. If further goes on to suggest some practical ways that the two views can be taught through the premise of two-eyed seeing, though this link is not explicitly made. A summary paper of the key differences can be found at Two-eyed seeing: a cross-cultural science journey.

Paper: Two-Eyed Seeing and other lessons learned within a co-learning journey of bringing together indigenous and mainstream knowledges and ways of knowing.

This paper outlines the unfolding of the Integrated Sciences program at Cape Breton University. This program was intended to put science learning into an Indigenous context in order to encourage Indigenous people to engage with and pursue further education and careers in science given a recent history of limited numbers. The central premise of the program was two-eyed seeing as presented by elder Albert Marshall.

Paper: Sense of Place in the Practice and Assessment of Place Based Science Teaching.

Resources prior to this one have been focused largely on exploring the difference between Eurocentric Science and Indigenous ways of knowing in science. A major difference between the two is the importance given to “place”. If we are to integrate the two approaches to “science” successfully it provides an excellent starting point from which we can move forward in linking both approaches to the local environment and community.

Paper: A Deeper Sense of Place

This paper takes a more intimate look at how research in the field of science can draw upon the knowledge of local Indigenous populations to carry out truly collaborative research. A number of topics are covered in the book, but the chapters that are of most interest to me involve consideration of climate change and of resource management.

Module 2 – Resources for Teaching First Nations Curriculum

After the last several weeks of readings and discussions, I have become more keenly aware of the resources I use in the classroom, or at least where I look for those resources. My goal is to create a bank of useful resources that are created with an indigenous perspective, or at least in collaboration with authentic cultural input. Some of these links I have posted below are not necessarily teaching resources, but ones to instil a sense of awareness for all educators to be more culturally aware in their practice.

Working Toward Transformation and Change: Exploring Non-Aboriginal Teachers’ Experiences in Facilitating and Strengthening Students’ Awareness of Indigenous Knowledge and Aboriginal Perspectives

http://ir.lib.uwo.ca/cgi/viewcontent.cgi?article=1942&context=etd

This resource is a graduate thesis that includes a discussion about culturally responsive teaching for the non-indigenous teacher. The latter half of the document delves into a qualitative research study about how non-Aboriginal educators incorporate Aboriginal knowledge and perspectives into their instruction. The conclusion falls short of making suggestions or offering resources for use in the classroom (intentionally), but does offer a critical reflection and insight on practices used, including student opinions. It could resonate with many non-indigenous educators who find themselves facilitating lessons that are similar.

Indigenous Principles Decolonizing Teacher Education: What We Have Learned

http://ineducation.ca/ineducation/article/view/61/547

I predominantly like this paper for its Figure 1 chart titled “Ways of knowing” which highlights the differences between Euro-American-Centrism/Neoliberalism and Indigenous curricula. However, it is also local, and created in collaboration between non-indigenous and Lil’wat First Nation educators. Figure 2 highlights the Lil’wat principles of teaching, which I see as being valuable to incorporate into a variety of classroom practices.

Website: ineducation.ca

After discovering a few great articles that came from this site, I realized it is a useful platform that is a peer-reviewed, open access journal, based in the field of education. It is also out of the University of Saskatchewan, offering Canadian specific content.

Best Practices for Teaching Aboriginal Students

Adapted from: Best Practices in Teaching Aboriginal Children: From an Aboriginal and Non- Aboriginal Perspective. By Theresa Wilson, (Master’s Thesis: Conversations with First Nations Educators) 2001 UVic

https://www.oise.utoronto.ca/deepeningknowledge/UserFiles/File/UploadedAmina_/Best_Practices_for_Teaching_Aboriginal_Students.pdf

This short pdf doc is an easy to read, bullet pointed document that could be shared and distributed amongst teaching staff as a daily reminder to stay mindful of how to differentiate our teaching for indigenous students. I see it being very accessible for everyone.

Beyond Words: Creating racism-free schools for Aboriginal learners

http://www.bctf.ca/uploadedFiles/Public/AboriginalEducation/BeyondWords(1).pdf

This BCTF document has a few sections I find particularly impactful for myself, and to share with my colleagues. Three sections serve as a self-reflection on one’s own teaching, as well as one’s school culture:

Questions for Teachers to Consider (p. 19)
A Self-Assessment Guide for Teacher (p. 25)
School Review of Inclusiveness for Aboriginal Students (p. 45)

How can libraries help preserve and provide access to indigenous knowledge? — By Sarah Fedko

1.CFLA Truth and Reconciliation Committee Report & Recommendations. (2017, April 21). Retrieved June 15, 2017, from https://librarianship.ca/news/cfla-trc-report/

This is the Canadian Federation of Library Associations (CFLA) Report on the Truth and Reconciliation Committee. The CFLA makes a wide variety of recommendations including decolonizing knowledge organization and library spaces, seeking more opportunities for indigenous librarians, and documenting best practices for indigenous librarianship. The organization also seeks to encourage Canadian libraries and archives to implement relevant sections of the Truth and Reconciliation Committee report.

2.Doyle, A. M., Lawson, K., & Dupont, S. (2015). Indigenization of Knowledge Organization at the Xwi7xwa Library. Journal of Library and Information Studies, 13(2), 107-134.

https://open.library.ubc.ca/cIRcle/collections/ubclibraryandarchives/29962/items/1.0103204

This article examines practices for indigenous knowledge organization through a discussion of the Xwi7xwa Library , the Indigenous studies library at the University of British Columbia. The authors address various practices at the library including effective knowledge organization for indigenous materials, which they highlight as important for effective instruction and research. The article concludes with a discussion of possible future collaborations and how it may use new technologies to continue to support indigenous knowledge.

3.Lee, D. (2011). Indigenous knowledge organization: A study of concepts, terminology, structure and (mostly) indigenous voices. Partnership: The Canadian Journal of Library and Information Practice and Research, 6(1). https://journal.lib.uoguelph.ca/index.php/perj/article/viewArticle/1427/2089#.WUWY_IqQzBI

The author reports on her survey of librarians at professional conferences on their institution’s use of modified classification systems for indigenous content. The general consensus was that there is no ‘one size fits all solutions’ and that local systems should be developed and used to fit community needs.

4.Moulaison Sandy, H., & Bossaller, J. (2017). Providing Cognitively Just Subject Access to Indigenous Knowledge through Knowledge Organization Systems. Cataloging & Classification Quarterly, 55(3), 129-152. http://www-tandfonline-com.ezproxy.library.ubc.ca/doi/abs/10.1080/01639374.2017.1281858

I thought this article was particularly interesting because it discusses creating a knowledge organization scheme for indigenous knowledge that respects indigenous worldviews as a matter of justice. Forcing western worldviews on them (through western classification schemes) is unfair and marginalizing. The authors discuss new technologies as an important tool to move away from old universal classification schemes to specialized ones as one way to support indigenous knowledge organization.

5.Xwi7xwa Library. Indigenous Librarianship. (2017, April 24). Retrieved June 15, 2017, from http://guides.library.ubc.ca/c.php?g=307208

This is a research guide created by the Xwi7xwa Library, the indigenous studies library at UBC, and focus on resources relevant to indigenous librarianship. It includes lists of recommended books, media, and theses as well as associations, which support indigenous librarianship. This research guide also includes lists of key sources on important topics in indigenous librarianship such as Indigenous knowledge organization, cultural and intellectual property, and reconciliation. This is an excellent source for any librarian seeking to improve his/her knowledge about indigenous librarianship.

MODULE 2 WEBLOG – EDENIA LAI

Module two focuses on the theme of stereotypes and the commodification of indigenous social reality. As I reflected on the readings this week, I was inspired to look into the tools that have been used for indigenous self-representation and their impact, both positive and negative on indigenous communities.

Indigenous Corporate Training
Link: https://www.ictinc.ca/blog/value-of-engaging-with-indigenous-communities-via-social-media

An interesting website I stumbled upon was Indigenous Corporate Training (ICT). ICT offers hundreds of articles, videos and e-books that share knowledge and information to make as it describes ‘the world a better place for both indigenous and non-indigenous people’. What led me to the site was the article titled ‘The Value of Engaging with Indigenous Communities via Social Media’.

The article speaks directly to the many benefits of using social media tools (Facebook, Twitter etc.) by indigenous communities that have bandwidth. Many of the benefits raised have already been touched on therefore I won’t outline them here. Interestingly enough though, the author points to the role of social media in promoting community transparency. Suggesting as such, that each indigenous community should have a community engagement strategy that incorporates the use of social media (the article assumes rather naively that all indigenous communities have bandwidth). In fact, the website offers a training session focused on how to create an indigenous engagement plan!

Creative Spirits Website
Link: https://www.creativespirits.info/#axzz4kO6NXpIp

I admit I went down the rabbit hole when I found this website. As an online database, Creative Spirits offers a multitude of resources (indigenous movies, online articles, printable worksheets etc.) to support individuals in their exploration of indigenous culture. Many of the statements advertised on the website were focused on bringing awareness to hidden Aboriginal successes that mainstream media ignores, including a litany of articles focused on the role of social media in promoting education and health. Of notable mention is the role of social media in preventing isolation, suicide and self-harm.

CBC News (Politics)
The Canadian Press. (2012, July 11th). Aboriginal social media shapes race for national chief. CBC News. Retrieved from http://www.cbc.ca/news/politics/aboriginal-social-media-shapes-race-for-national-chief-1.1282129

The topic of Aboriginal politics is a subject matter covered frequently by the CBC. However I wanted to bring the following article forward as it pertains to this week’s reading. The article highlights the role of social media in supporting the political race of candidates in Canada and its effect on building a more engaged community of voters. To clarify, the article highlights how social media is bridging the gap of space/time for political community engagement. Historically, campaigns leading up to a vote have been conducted by phone, print media or in person. However new media (Twitter and Facebook) and the creation of the APTN are giving candidates additional avenues of communication. All around, I found this article to be a fascinating read.

Literature review: Colonialism is bad for your health…but indigenous media can help.
Parker, C. J. (2016). Colonialism is bad for your health… but indigenous media can help. Fourth World Journal, 14(2), 27-35.

I was interested in the role of social media as it pertains to the promotion of health and well-being after reviewing the Creative Spirits website. Courtney Parker has written an excellent literature review of institutional barriers that can contribute to poor health (For instance, communication and language barriers that result from ineffective translation services which can impact both patient care and treatment). Parker advocates for indigenous media as being an essential service in communities. Social media in this light is not optional, but a requirement for healthy and thriving indigenous communities.

The portrayal of Indigenous health in selected Australian media
Goodman, J., Daube, M., & Stoneham, M. J. (2014). The portrayal of indigenous health in selected australian media. International Indigenous Policy Journal, 5(1)

The literature I’ve read to date has portrayed media as having a positive and impactful role in building social cohesion, community life and health and well-being initiatives in indigenous communities. Therefore it was an eye opening read to review Jodie Goodman’s article on the media’s role in portraying consistent and crushingly negative portrayals of indigenous health in Australia. After reading the article, I was very keen to understand how these stereotypes can lead to a decreased quality in care of indigenous people by health professionals across the country.

Aboriginal Voices: The Importance of Storytelling in Math and Science

Having narrowed down my research question onto the use of Aboriginal voices in digital media in classrooms, I have been able to focus my research a little better over the past couple of weeks. This week I have been looking particularly at how story fits into all strands of the curriculum; there are many teachers who feel the Aboriginal perspective doesn’t fit into their curriculum because they “don’t teach that unit”. Rather than a “one and done” approach, I would like to look at how stories told from the Aboriginal perspective in the voices of First Nations peoples can be woven through our classroom work particularly in science and math. The resources I have found this week include:

Highlighting Aboriginal perspective in the classroom seems like an easy first step for teachers. Some of the unease for teachers remains in differentiating between when we are highlighting culture and when we are teaching religion, an uncomfortable distinction for many teachers, which often leads to simply ignoring the topic. An easy first step seems to be the integration of the Aboriginal perspective in the science classroom. APTN Kids provides teachers with bilingual links to powerful, research-based programing like Coyote Science and here that demonstrate that including the Aboriginal perspective in classrooms is as fundamental as the characters in the story. When Coyote helps to explain science concepts, includes a joke of the week and the medicine wheel is included in the set design, students see a valuable perspective. This is a good example of what happens when the First Nations perspective is woven through the resources used in the classroom.
Show Me Your Math is a site developed by Lisa Lunney Borden and supported by her doctoral research that highlights the Aboriginal perspective in math learning. It highlights inquiry learning for students related to math that begins with authentic artifacts and continues through the use of authentic voices in telling the stories of the artefacts and the related math.
My former board of education, the Regina Board of Education developed a list of resources related to an Indigenous calendar. The thinking being that teachers weave First Nations teachings into the curriculum throughout the year rather than viewing it as a stand-alone unit of teaching. The book Aboriginal Success in the Classroom highlight the fact that a First Nations perspective is just that: a lense for viewing classroom work.
Two Eyed Seeing in the Classroom is an analysis of how the Aboriginal perspective can be highlighted in science classrooms. The paper explores how “Indigenous Sciences are underlain by the perception of multiple realities at that reality perceived by our five senses is but one of those.” (Cajete, 2000)
Aboriginal Perspectives in Teaching Science from the University of Regina highlights the importance of First Nations stories and the role of Aboriginal Elders in the science classroom as essential guides for teachers in integrating this approach. The paper discusses the importance of understanding the philosophical underpinnings of the story and how story can be misunderstood and the lesson miscommunicated if the teller doesn’t fully understand the story.

In the next few weeks, I will continue to seek examples of stories told digitally and how they are being used in classrooms.

Module 2 Weblog Post

Module 2 Weblog

A Journey Into Time Immemorial- Interactive Website

http://www.sfu.museum/time/en/enter/

http://www.sfu.museum/time/en/flash/

This is a great interactive Canadian website that I came across. I provided two different links, as one is strictly flash whereas the other also provides additional educator information. It provides the viewer with access to interactive spaces including games, interviews (both videos and audio clips) of Indigenous people as well as provides educators with curriculum connections. It also has numerous ‘articles’ detailing different parts of BC Indigenous everyday life. This would be a fantastic resource to share with students!

Indigenous and Northern Affairs Canada (Kids Stop)- Website

https://www.aadnc-aandc.gc.ca/eng/1315444613519/1315444663239

I thought this was a great site that could be used for younger children as an introduction to Indigenous culture. The website, run by the Canadian government, provides a lot of information and descriptions of Indigenous cultures, traditions and customs. It is interactive and also provides links for educators to link with the curriculum.

10 Books About Residential Schools- CBC News Online Article

http://www.cbc.ca/news/indigenous/10-books-about-residential-schools-to-read-with-your-kids-1.3208021

This is an article written by CBC that outlines 10 different books that can be read to children to help explain the residential school era. This is a very important part of Canadian indigenous history and should definitely be taught in school to help acknowledge and understand the pain and suffering they went through. While this can be a very difficult subject to talk about, these books, geared to younger children, will help start the important conversations that need to be had.

Using Dialogue Circles to Support Classroom Management- YouTube Video

https://www.youtube.com/watch?v=qTr4v0eYigM&t=69s

This YouTube video by Edutopia discusses how ‘dialogue’ or sharing circles can be used to discuss important issues like bullying. The video also discusses the use of sharing circles for purposes of restorative justice. While it does not specifically address Indigenous culture (or the fact that these circles were established in Indigenous cultures), one can infer ways that we can implement Indigenous educational practices such as these into our classrooms on a daily basis.

Walking Together- Scholarly Paper

http://www.learnalberta.ca/content/aswt/documents/indigenous_pedagogy/storytelling_as_a_foundation_to_literacy.pdf

This is a paper (reference below) that outlines the importance of oral storytelling in literacy instruction, particularly for Aboriginal students. It begins by detailing the challenges faced in literacy learning by examining the residential school era. It then continues on and explains various Aboriginal traditions and customs. I found this article to be a great resource that helps educators to understand the importance of including Aboriginal perspectives and educational ways of teaching into their classrooms.

McKeogh, Anne, S. Bird, E. Tourigny, A. Romaine, S. Graham, J. Ottmann, and J. Jeary. (2008). Storytelling as a foundation to literacy development for aboriginal children: Culturally and developmentally appropriate practices. Canadian Psychology, Volume 49, No. 2, pp. 148–154.

Language Revitalization – Module 2 by J Mortlock

Four Directions Teachings.

http://www.fourdirectionsteachings.com

The goal of this website was to create an engaging and interactive venue for students to learn and experience Indigenous knowledge and philosophy. It contains a collective of teachings from the 5 First Nations of Canada; Ojibwe, Mi’kmaq, Mohawk, Cree and Blackfoot. Throughout the site, there are stories related to the four directions, told by Elders and traditional teachers. This site can be both an educational tool for students in the classroom as well as an informative reference on the views and teachings of 5 distinct Indigenous cultures within Canada. This site was part of a project for the intention of the “protection and promotion of Indigenous knowledge” and took a community based approach to ensure it was respectful and accountable for the community values being presented.

Cardwell, M. (2010). The fight to revitalize Canada’s indigenous languages. University Affairs.

http://www.universityaffairs.ca/features/feature-article/fight-to-revitalize-canadas-indigenous-languages/

“Community members need to be interested and see value in their language in order to use it.”

This article shares the purpose of the Yawenda project, a nationally funded project to revitalize the Huron-Wendat language in Quebec. The study followed a group of students, aged 15-76, that would go through classes weekly, learning the language of the Huron ancestors which had not been spoken for a century. The project highlights the importance of pairing young minds with Elders, with the goal of “raising children in bilingual environments – or nests” that will help to overcome difficulties as they progress into adulthood. Although the project was not originally expected to succeed, experts at the University of Laval have said the devotion to relearning the cultural language is what drives the project forward. This willingness is expected to help push further funding for the Huron-Wendat communities in the pursuit of language knowledge.

First Peoples’ Cultural Council

http://www.fpcc.ca

The First Peoples’ Cultural Council is a Crown corporation run by First Nations to support language and cultural revitalization efforts in Canada. This website hosts a number of tools and resources, including language, art and cultural heritage. The Council funds several ongoing efforts of revitalization across the country. This site is a starting point when examining resources for First Nations, including news, reports, grant proposals, and teaching resources. They also run the First Voices project for language resurrection.

First Voices: Language Legacies Celebrating Indigenous Cultures

http://www.firstvoices.com/

As a resource developed by the First Peoples’ Cultural Council, the First Voices language archive and teaching resources has a number of web-based tools to connect youth with technical knowledge and Elders with sacred teachings and cultural ways of knowing. The toolkit provides links to Youtube videos on how to use equipment for upload as well as a language tutor, for those wishing to learn beyond the basics. Most of the content is accessible offline, to connect those with limited access. Interactivity is at this website’s core, allowing access to knowledge from a variety of lenses. Maps, audio, dictionaries, and games are all part of what the site has to offer. For access to uploading resources, visit the FPCC page, under the Language tab.

TEDXHumberCollege – Dr. John Steckley: What if Aboriginal languages mattered? Youtube. (February 19, 2012). [Video File]. https://www.youtube.com/watch?v=Q50ZJWc1uyE

John Steckley is a specialist in Canada’s Aboriginal People, particularly in the Huron language and culture. His video shares three little known stories about the Toronto region to illustrate that Aboriginal teachings are not valued in Western culture. He compares the English language with the Huron, in differences such as gender neutrality and a lack of superlatives in the Huron language. He emphasizes the meaning of words comes from a “psychologizing of the world” – giving words meaning through the psychology and emotional control behind them. Dr. Steckley has also written a number of books related to Huron language and culture, which is referenced on the Youtube page.

Module 2 from Trevor Smitna Narrowing Research and Resources to Support Aboriginal Students

1. http://www.pcrs.ca/service-resource-centres/broadway-youth-resource-centre-2/
As I start narrowing down my own research direction, I’m looking for resources and supports for aboriginal students. This link to the Broadway Youth Resource Center is one such resource. The facility includes social services, mental health supports as well as alternate school programs in one site. I am familiar with this site as it is within the district I work in, but I think for teachers who have aboriginal students who experience challenging circumstances, it is important to be aware of what types of supports are out there and how to contact them.

2. http://www.reseaudialog.qc.ca/Docspdf/LoiselleMcKenzie.pdf
The wellness wheel is known in education as a tool to support an aboriginal way of approaching self care and wellness. This paper by Margot Loiselle and Lauretta McKenzie covers the philosophical origin of the wellness wheel as well as the process for using it with authenticity. This is also an approach that can be used with students who have experienced trauma and we know that many aboriginal students are among these. This approach takes into account an aboriginal worldview while integrating good mental health support into a classroom.

3. http://med-fom-learningcircle.sites.olt.ubc.ca/files/2013/10/CJNR-2013-45-2-.pdf
This, another article, from the BC interior, research with urban aboriginal youth that explored their perceptions as they related to Indigenous Identity and Resistance, Cultural Connectedness, Colonialism and Structural Racism, and Culturally Safe Health Care.

4. http://childtrauma.org/cta-library/child-dev-early-childhood/
This link to Dr. Bruce Perry’s page with resources for teaching early childhood and youth who have experienced trauma is one I’ve used multiple times myself. I had the opportunity several years ago to take Dr. Perry’s training for neurosequential treatment of trauma and as a classroom teacher, find the approach and understanding valuable. Understanding trauma and how it changes development is a key to understanding some aboriginal students who have experienced trauma and how to built a supportive and safe classroom environment.

5. https://www.youtube.com/watch?v=dZjshXqEk8o
“Aboriginal Worldviews and Perspectives in the Classroom Moving Forward,” a video put out by the BC Ministry of Education, and talks about the critical importance of including an indigenous perspective in teaching. Including an indigenous perspective in the classroom, curriculum, and the day to day story of the classroom community is an important foundation to creating a safe, caring classroom.

Cultural Appropriation: Module 2, Post 5

https://www.thestar.com/news/gta/2017/05/16/what-cultural-appropriation-is-and-why-you-should-care-paradkar.html

This article by Shree Paradkar speaks about cultural appropriation; what the writer believes is the correct way to learn and borrow from other cultures. The main take away is that if you would like to borrow anything from another culture, you must first study it and make sure you understand the significance. The whole topic is brought up in this article in reference to art work that was taken down in Toronto due to some form of appropriation. The artist is criticized for making racially inappropriate posts on YouTube. She claims that there was no ill intent involved, merely entertainment. But where is the artistic line drawn? What is comedy, what is art? It is an expression of yourself. I find this very difficult to define. The line of appropriateness is very blurry. Being Canadian means that most people here have a very widespread cultural background. In this article, “white” people are focused on as those doing the appropriation. However, no one is white. I found this an interesting read, especially since it is so recent and from my hometown.

Paradkar, S. (2017, May 16). What cultural appropriation is, and why you should care: Paradkar. Retrieved June 16, 2017, from https://www.thestar.com/news/gta/2017/05/16/what-cultural-appropriation-is-and-why-you-should-care-paradkar.html

Trying to Understand the Role of Media with our First Peoples

Reviving a Lost Language of Canada Through Film

http://www.thespec.com/news-story/7365951-reviving-a-lost-language-of-canada-through-film/

On the “Canada Press,” a free app which curates Canadian news stories 24/7, an article was written by Catherine Porter which tells the personal story of Hiellen. A Heida older woman who for the first time in her life is now allowed to speak her traditional Haida language publicly without the fear of being punished by the Federal Government. The story explains how the Residential Schools took over 150,000 Native children away from their parents and forced to “learn” western culture. These schools nearly brought 60 different languages within Canada to the brink of extinction.

However, what really caught my attention with this story was how film media, as I had discussed in class this past week, can be a force of good. A large portion of the article explores Hiellen’s personal story and the incredible harm that the Residential Schools had on the survivability of their traditional language. This article showed me that media doesn’t always need to be negative because the Haida have just produced Canada’s first Haida-Language featured film, “Edge of the Knife.” In preparing for the film Hiellen was re-learning how to speak her traditional language.

Semiahmoo People

http://www.historylink.org/File/9123

I enjoy walking along the shoreline searching for the next sunset. I would meet up with friends to watch the sunset and take photos and that is where my story begins. Two weeks ago I was in Drayton Harbour / Semiahmoo Point, USA and just before the sunset we found a man who was there for the same reason. Over the span of an hour he told us the several stories of how the Semiahmoo People used to live on these lands and this particular location was their most sacred burial ground. He comes to this location every night because when the sunsets are the best he can feel the presence of his ancestors walking along the shoreline even though he was born in Havana Cuba.

From this I wanted to learn more about the Semiahmoo because I wanted to shed the stereotype of our First Peoples. In the 2009 article written by Phil Dougherty he explained that in the 1790s 300 people lived here and unlike their fellow Coast Salish brethren’s they were net fishermen. This location, along with Lilly Point in Point Roberts, was their main stable food supply. It relates to what we have been learning in this module because in “Visual Media and the Primitivist Perplex” the article talked about the documentation of the various First People in the USA in an exotic primitive lens. This story, along with the sunsets, showed me that even if there is only 90 of them left, and they live in Canada, their ancestral memories and bone synergies to the land remains. There are some things that science just cannot explain…… and it shouldn’t be able to explain.

Sinixt First Nation Win Recognition in Canada Decades after ‘Extinction’

https://www.theguardian.com/world/2017/mar/30/canada-sinixt-first-nation-extinct-recognition

I wish to incorporate two sources into one to succinct story. The first article was written by Ashifa Kassam. In the 1950s our Canadian Federal Government declared the Sinixt people to be extinct after the last known resident Annie Joseph died. For decades no thoughts were given until 60 years latter in the city of Nelson Rick DeSautel had charges laid against him by federal officials for poaching. He was there to hunt Elk about 65kms north of the international border. In the Provincial Supreme Court Rick DeSautel told his story how the Sinixt had lived on these lands for over 10,000 years and Judge Lisa Mrozinski listened to genealogical and oral history stories of the Sinixt. Judge Mrozinski declared that even though there’s an international border and Rick was American the Sinixt people do have the right to hunt on lands that have been part of their traditional territory for thousands of years.

http://www.firstnations.eu/invasion/sinixt.htm

Who were the Sinixt and how does this relate to the course? The second website has a very extensive database of the Sinixt. The Sinixt were a people who lived along the Columbia River and the salmon was sacred. It relates to the course because in week #4 I emphasized how media, such as the Vancouver 2010 Olympics, are examples of positive stories. There are countless negative stories but where are the positive stories in media? This is an example of a proven incorrect story which has been corrected.

Jumbo Wild

http://www.keepitwild.ca

In BC, the Columbia Mountains and Purcell Range harbours a decades long dispute. The provincial government wants a year round winter resort which will have thousands of visitors. While Qat’muk was the official name that the Ktunaxa, First Peoples, had given to this land because this is where the grizzly bears spirits while in hibernation will come out to play. Its a battle between capitalist ski hill expansion versus environmental protectionism with spiritual land connections.

However, after I listened to Nancy Turner from week #6 I understand the connection that botany has to the land. This showed how media once again can be used positively. It exemplifies how our “post-colonial” government cannot stop the far reaching effects of internet streaming services such as Netflix.

Vancouver Olympic Logo: A Smiling Maker of Death?

http://www.npr.org/templates/story/story.php?storyId=123851564

In my recent discussions I discussed the Vancouver Olympics and the Four Host Nations. However, there was another story that wasn’t shared – the Inukshuk. In the article written by Martin Kaste, the official logo for the games was an Inuit marker. A marker designed for those who are traveling over vast frozen arctic land. This was controversial because the Inuit do not live down in the Pacific Northwest but yet one of their markers, albeit stylized, was use to symbolize the games for all Canadians? However, did we really want to use a symbol that represents death and survival?

According to Peter Irniq, an expert on this design, the actual layout of the Inukshuk in the 2010 games was a “fake.” While the story of survival and attrition are linked to the game spirit the power of media, and tourism to make money can distort the original meanings of even a pile of rocks…..