This is a very interesting and topical article for any ETEC 521 student.  It was printed in The Walrus magazine, and written by Indigenous writer Leanne Betasamosake Simpson.  The article revolves around the issue of decolonizing Canada’s education system, as well as questioning why it seems that Western/European knowledge is seen as “superior” to Indigenous knowledge.

The author writes about her experiences of spending two years with 25 Nishnabeg elders who have spent all their lives living in close connection with their traditional land.

The author describes the naivete of early research done in the 1980’s in tandem with white anthropologists to document their culture:

“Traditional ecological knowledge was in its heyday in the eyes of white policy-makers, academics, and even Aboriginal organizations. The idea was that if we documented on paper the ways that we use the land, policy-makers would then use the information to minimize the impacts of development on our lands and ways of life. The idea was that clearly documented land use would bring about less dispossession, as if dispossession occurs by accident or out of not knowing, rather than being the strategic structure it is.”

The author gives high marks to a non-Indigenous anthropologist, Dr. Paul Driben, who worked at Lakehead University in Ontario.  Dr. Driben did not take the stance that he was the “creator of all knowledge”.   This is how he was described:

“Paul did something that has stayed with me and has always informed my approach to working with communities and to research. He was invited into the community to do a specific task, which in the end he did, but he actively and continually divested himself of the false power the academy bestowed upon him when he drove onto the reserve. He asked the Elders if they thought the project was a good idea. They said it was. He asked them how best to proceed. They told him. He asked them if they would be the decision makers. They agreed, and then they were, and he got out of their way.”

The author spent two years with the elders to create a new type of map, not one made in the western-style:

“During the next two years, the Elders, who in my memory are now eagles, took me under their wings. I wrote down on large topographical maps every place name for every beach, bay, peninsula, and island they could remember—hundreds and hundreds of names. We marked down all of their traplines, and the ones before that and the ones before that. We marked down hunting grounds and fishing sites, berry patches, ricing camps, and medicines spots. We marked down birthplaces and graves. We marked down places where stories happened. We marked down ceremonial sites, places where they lived, places where life happened. We also marked down the homes of their relatives—places where moose and bears lived, nesting spots and breeding grounds. We marked down travel routes, spring-water spots, songs and prayers. Places where feet touched the earth for the first time. Places where promises were made. The place where they blocked the tracks during the summer of the so-called Oka Crisis.”

This article would be an excellent read for any ETEC 521 student.  Forces you to recognize that there are many worldviews out there, and claiming any one as “superior” shuts our eyes to divergent ways of thinking.

Link:https://thewalrus.ca/what-western-education-didnt-teach-me/

Research Weblog #4

By Andrew C. Shedden

I decided to focus on Indigenous Ecological Literacy for this research Weblog. I feel that Indigenous ways of knowing and conceptualizing the world around us are absolutely crucial for ecological sustainability. Take for example the current issue surrounding resource extraction globally. At the forefront of the water protection movement has been Indigenous people.

Teaching for Ecological Sustainability- Incorporating Indigenous Philosophies and Practices

Author: Dr. Clinton L. Beckford and Russell Nahdee, University of Windsor

Location: http://www.edu.gov.on.ca/eng/literacynumeracy/inspire/research/WW_Teaching_Ecological.pdf

This monograph is an Ontario Government document that outlines ways in which educators can attempt to include Indigenous conceptions of ecological sustainability into the classroom. It gives a brief overview of “Key Tenets of Aboriginal Philosophy”, acknowledging that this is a broad overview and oversimplification of Indigenous culture. This document makes suggestions about the ways in which Aboriginal content can be presented within mainstream classrooms. The authors go on to make suggestions on how to make this work in a practical sense.

My one criticism of this article is that “Utilize Aboriginal Expertise” is at the bottom of the last page, and the last of the suggested tips for practice. I feel that Indigenous people have had their voice marginalized and silenced for many years. A classroom setting should be empowering Indigenous people to speak for themselves, particularly when it comes to articulating things about their own culture. I feel that classroom teachers who reach out to local Indigenous groups in a respectful manner can help build trust between Indigenous and non Indigenous communities.

Opinion- Education Must Focus Efforts on Ecological Literacy

Author: Matt Henderson

Location: http://www.cbc.ca/news/canada/manitoba/education-ecological-literacy-1.3487583

This article by a high school teacher outlines “two fundamental gaps” in our society and media regarding ecological understanding. He discusses a knowledge gap, in which the general public does not have the ability to contemplate the ecological crisis that is happening. Secondly, (and I would argue more importantly), he suggests that there is a knowledge-action gap. This knowledge-action gap suggests that the general public, even if aware of the ecological crisis the world is facing, feels powerless to do something about it. The author advocates for K-12 education to provide skills to mitigate ecological crisis and to create sustainable communities. Henderson suggests that ecological literacy is extremely important.

I agree with the author that we desperately need to encourage ecological literacy in students. Climate change is a reality, regardless of what some politicians might say. I do feel that he should be looking towards Indigenous ways of knowing and understanding in his quest to improve the curriculum. I also think that real world examples of the impact of climate change on Indigenous communities (especially Northern communities) would be a way to humanize the Science, and give students a practical understanding of sustainability and environmental stewardship.

Integrating Indigenous Ecological Knowledge and Science in Natural Resource Management: Perspectives from Australia- Ecology and Society Vol 18 No 3 Article 20

Author: Erin L. Bohensky, James R.A. Butler and Jocelyn Davies

Location: https://www.ecologyandsociety.org/vol18/iss3/art20/

This article begins by outlining Ecology and Society’s previous special issue from 2004 that focused specifically on the integration of Indigenous knowledge into scientific conceptualizations of ecology. This article deals specifically with natural resource management regarding Indigenous communities in Australia, but this is a huge issue in Canadian Indigenous communities as well. In particular, the current push for pipeline development, as well as resource extraction in Indigenous communities.

This article acknowledges that there has been an increased integration of Indigenous knowledge with science (referencing the early 2000’s). It also acknowledges the challenges when Indigenous communities assert their rights over resources, in that the integration can dilute the cultural meaning and undermine conceptions of equality due to pre-existing cultural and racial biases.

Indigenous ways of knowing were denigrated in the science community, but this attitude is changing. There is a long way to go to reconcile Indigenous knowledge with science. I feel that there needs to be an emphasis on collaboration, a sense of open-mindedness and respect.

Indigenous Ecological Knowledge

Government of Canada, Parks Canada Website

Location: https://www.pc.gc.ca/en/nature/science/autochtones-indigenous

This is a Government of Canada website, and a subtopic under “Science and Conservation” section of the Parks Canada site. The landing page asserts: “Indigenous peoples have specialized and wide-ranging knowledge of the land and its ecology.” This is an explicit acknowledgement of the importance of Indigenous knowledge to environmental stewardship in Canada.

This site outlines numerous projects that highlight Indigenous collaboration and participation with Parks Canada staff. For example, Folly First Nation helped the salmon return to the Bay of Fundy, or restoring the clam gardens of the Coast Salish peoples.

Of course, it’s important to take this site with a grain of salt. This is a Government of Canada site and thus the information presented is likely to present the relationship between Indigenous people and the government in a positive light. That being said, I think it’s great to see that there are numerous projects that are happening in which Indigenous knowledge is integrating with science. Traditional knowledge about the environment should be playing a role in government policy development.

Towards An Understanding of the Ecology of Indigenous Education

Author: Angelina Weenie- First Nations University of Canada

Location: http://mfnerc.org/wp-content/uploads/2012/11/007_Weenie.pdf

This article looks at some of the challenges in implementing Indigenous education from an epistemological and ontological standpoint. The author begins the article with a beautiful and articulate introduction to herself. She explains that she is Nehiyawak (Cree) based upon her Indigenous identity. She goes on to state that she is by virtue of the 1867 Indian act a treaty Indian, and by virtue of the 1982 Constitution is is an Aboriginal Person. I think this is such a powerful way for the author to present herself, in that it speaks to the multiple ways in which Indigenous people conceptualize themselves, as well as the multiple way in which they are framed culturally or by the government.

Weenie advocates for curriculum to be developed within Indigenous communities as a way to foster and develop sustainability. Instead of depending on the pre-existing curriculum, curriculum needs to be developed in conjunction with Indigenous pedagogies that reference Indigenous ways of knowing.

It is near impossible to do any research on a topic and not find the manner in which significant, and complicated, issues are closely related to the particular topic that one is researching.  While exploring the relationship between hip-hop Indigenous identity and self-determination, amongst youth and young adults, it becomes almost impossible to not also uncover issues related to: cultural appropriation; differences between genres of hip-hop that  Indigenous youth gravitate towards; contemporary Canadian Indigenous social and political issues;  complicated relationships between the traditional values of elders and the emerging identity of Indigenous youth; and lastly,  issues of trauma recovery in Indigenous communities and their relationship on the identity of Indigenous youth.  Even though, these are tertiary issues to my primary topic of exploration, they are important issues that impact the contemporary state of Indigenous hip-hop and as such a greater appreciation of them, I feel, could only lead to a better understanding of my primary issue of research.

Historic Trauma and Aboriginal Healing

http://www.ahf.ca/downloads/historic-trauma.pdf

This is a very thorough and comprehensive resource that examines trauma to Indigenous persons in Canada through the impact of four hundred years of colonization.  The 121 page document was published by the Aboriginal Healing Foundation in 2004.  It is interesting to note that the authors explore trauma, defined as unresolved grief, in more scope than the personal emotional toil on individuals; rather, it explores trauma in physical, economic, cultural, psychological and social contexts.  Even though the author suggests that colonialism is not as prevalent a threat in the 50 years preceding 2004, there is much that currently needs to be acknowledged about the historical impact on Indigenous people from its inception to this present day.  There is a powerful quotation in the introduction which establishes the importance of this study:

‘[O]ur sense of personhood is not only shaped by our active or conscious memories, it is also shaped by our conception of “memory” which means that it is not only direct traumatic experiences that can create negative effect, it is also present interpretations of events that can continue to impact our lives (Young, 1995:4)’.

In short, I can’t help believe that the traumatic impact of colonialism can still be found within the hip-hop scene of Indigenous youth.

Indigenous Hip Hop and Performance as Resurgence

https://decolonization.wordpress.com/2015/03/19/indigenous-hip-hop-and-performance-as-resurgence/

This article by hip hop artist Frank Waln discusses how hip hop both helped shape his artistic and political vision.  Again, I wanted to focus on Indigenous hip hop that stuck to the traditional social and cultural changes promoted when the art first emerged within marginalized African American urban populations.  Many voices have coopted hip hop and set it on a course that, for reasons both intentional and unintentional, have undermined the social and political context in which it originated.   Fran Waln expresses his attraction to hip hop best when he says:

“People often ask me why I and countless other reservation/urban Indigenous youth connect and identify with Hip Hop. I’ve been asking myself this question for a few years now. When we look at the foundation and birth of Hip Hop culture, we see that this culture and the art forms that came with it are rooted in various African and Black cultures. Hip Hop was born in the 1970’s in the Bronx during a time when the officials of NYC decided it would be in the best interest of the city to build a new expressway right through the middle of the Bronx, displacing their community. Their homelands were being taken away in the name of “growth” and “expansion”. Their home was being colonized. Out of this time of peril, the roots of Hip Hop and its foundational elements, including dance, music and graffiti emerged alive in well in NYC. The movement’s artists were using the limited but powerful resources they had, such as music, dance, and graffiti, to tell their story and that of their communities. Drawing from African tribal and Black diasporic roots, Hip Hop was born.”

The significance of such an attraction is that hip hop is, in many ways, a social protest that helps empower youth and leads to stronger identity and self determination.

Aboriginal youth hip hop and the politics of identification

http://ir.lib.uwo.ca/cgi/viewcontent.cgi?article=1018&context=aprci

The issue of identity for Indigenous youth is of significant importance to removing the “two worlds” metaphor that simultaneously pulls and pushes younger Indigenous persons within their relationship with elders, and their traditional way of life, and contemporary Anglo-Canadian culture.  Although this article heralds from Australia, it does address the seeming inertia evident within the evolution of some contemporary Indigenous cultures and explores the reverence in which younger people have for their elders and the degree to which this impacts cultural evolution. Certainly cultural evolution is not possible without some degree of acknowledgement with the past and it would be interesting to know to what extent the elders believe their traditional way of life has been compromised, or lost,  and to what extent they are pleased, or satisfied, with the course of evolution charted by contemporary Indigenous hip hop artists.

A.T.C.R. – Burn Your Village to the Ground (Neon Natives Remix)

https://www.youtube.com/watch?v=GNi__fnadTM

This is a very powerful, and empowering work, by A Tribe Called Red; it’s poignancy lies not just within the lyrics and music, but within the video representation and the many stories it tells.  It illustrates many contrasting elements between Anglo-American and Indigenous ways of life and acknowledgement of the past. Again, as evidenced within the lyrics, this piece is very political and explores how hip hop can be used by Indigenous people as an instrument of change:

“You have taken the land which is rightfully ours. Years from now my people will be forced to live in mobile homes on reservations. Your people will wear cardigans, and drink highballs. We will sell our bracelets by the road sides, you will play golf, and enjoy hot hors d’oeuvres. My people will have pain and degradation. Your people will have stick shifts. The gods of my tribe have spoken. They have said, “Do not trust the Pilgrims”

This piece is important as it defies many contemporary assumptions about hip-hop, that are depicted in popular media and illustrates that there are many different genres of hip-hop music, some of which do not enjoy commercial success while being popular through channels such as Youtube.

Droppin’ conscious beats and flows: Aboriginal hip hop and youth identity

http://search.informit.com.au.ezproxy.library.ubc.ca/fullText;dn=426154092859457;res=IELIND

The issue of cultural appropriation in hip hop music is a common one, but usually it is examined in the context of hegemonic cultures, rather than visible minorities appropriating African America culture.  The issue of whether Indigenous hip hop is either appropriating or appreciating elements of African American hip hop is a multifaceted one.  Furthermore, it appears this issue is further complicated when one looks at hip hop as a means of American cultural imperialism.  The author of this article,    George Stavrias from the University of Melbourne, states: “In dispelling the myth of American cultural imperialism, I argue that hip hop’s critical appropriation has as much to do with its internal logic of sampling, representin’ and flow as with oppositional politics it often serves as a vehicle.”  Seemingly representing elements of “oppositional politics” is more about appreciation rather than appropriation.

In reading this week’s postings, I have found that many of the learning I have gained in this course is about making connections as a means of sharing learning.  Inspired by what I had read this week, I have the following resources to share:

Technology cuts through isolation for northern students

For many Aboriginal Canadians living in isolated areas, there is often little opportunity to learn and share with those from more connected communities.  Based on what has been happening in African communities, communities in Nunavut have been connected with schools in Alberta as a means of cultural exchange.  This sharing of information has helped create a larger cultural exchange between students to re-connect to the land and re-discover themselves.

Students from Moosonee and Toronto meet in Ontario’s far north

A cultural exchange a little closer to home for me, the Catholic school in Moosonee hosted students from Toronto as part of a cultural exchange.  During the visit, the students from Moosonee shared with their Toronto guests many traditional practices to gain a new appreciation for everyday life of Canada’s Aboriginal peoples and life in the north.

Aboriginal Education as Cultural Brokerage: New Aboriginal Teachers Reflect on Language and Culture in the Classroom

In this roundtable discussion, issues around education and Aboriginal cultural beliefs and practices are shared.  As I am discovering in this course, and through my experiences in Moosonee working with Aboriginal youth, traditional post-secondary education programs often offer little in preparation for working in northern communities.  The discussion shares how there needs to be more emphasis on traditional practices and customs while also providing more opportunities for holistic learning rather than book-based.

Storytelling as a Foundation To Literacy Development for Aboriginal Children

Published by the government of Alberta, the focus of this document is the sharing of a curriculum-wide narrative that students can use to trace their own cultural teachings and beliefs through education.  This document was created in response to Aboriginal youth facing many difficulties and an overall lack of cultural and land-based learning.  Using oral histories and teachings, students learn through a narrative more about literacy, their culture and themselves.

The Effects Upon Students of Supplementing Aboriginal Post-Secondary Transition Programs With Traditional Cultural Activities

This thesis shares the effects of incorporating traditional practices and beliefs into Aboriginal student transition programs as a means of helping improve student success.  Part of the findings that stands out to me the most is the need to have culturally-relevant learning opportunities that are created in cooperation with local Aboriginal communities. In the case of my students from Moosonee, such programs would profit them greatly as they prepare for post-secondary opportunities.  Based on the change of student success from those in the thesis, a program can be created for students coming from northern Ontario communities to southern schools.

Why are so many of Canada’s young people out of work?

Links to the site: http://www.cbc.ca/news/canada/why-are-so-many-of-canada-s-young-people-out-of-work-1.1370260

Media: CBC News

This article provides an in-depth insight on why so many young Canadians are out of work. Although it applies to general population, I am certain that indigenous youth face the similar problems, which makes this article somewhat applicable to indigenous youth’s career outlook as well.

How does CANADA compare? Employment Outlook 2017

Links to the site: https://www.oecd.org/canada/Employment-Outlook-Canada-EN.pdf

Media: OECD Org.

This report provides an general outlook of Canada employment with inclusion of government actions in improving the labor market etc. In addition, the scorecard also gives reader an overview of the strengths and weaknesses of the Canadian labor market which is very useful for Indigenous career training.

For young Canadians, a new reality: dealing with ‘job churn’

Links to the site: https://www.theglobeandmail.com/report-on-business/economy/jobs/canadian-youth-working-low-paid-temporary-jobs/article32579528/

Media: The Globe and Mail

This article furthers the discussion of youth struggling with job security and career development. Although it is not specific to indigenous community, this article pictures a realistic labor market for young Canadians. This picture is applicable to indigenous community.

OPPORTUNITIES FOR INDIGENOUS PEOPLE

Links to the site: http://www.careersinconstruction.ca/en/why-construction/opportunities-indigenous-people

Media: Careers in Construction

This website introduces construction jobs to indigenous communities, which very much highlight the stereotype of aboriginal workers, many of them are employed in constructions. While I think that the website itself is very practical, it seems to target youth with high school education only.

Indigenous Corporate Training

Links to the site: https://www.ictinc.ca/

Media: Indigenous Corporate Training

This company provides indigenous corporate training that tailors to the need of each organization. The founder of the company is an aboriginal person himself with decent background in business management and professorship from Royal Roads University. His Working Effectively with Indigenous Peoples© provides customized training for indigenous people.

Throughout Module 4, I was struck by how much of a role traditional knowledge plays in science, but how little of it is talked about or shared at the high school level. Reading the articles over the past two weeks was an eye-opening experience, one that has encouraged me to do further reading on this particular issue.

Source 1: Ethiopia: Capitalizing on Traditional Knowledge

This article was of interest to me because it refers to the role that traditional knowledge has played in Ethiopia and the growing attention it is receiving. The article describes how knowledge in this area has received growing attention from pharmaceutical and agricultural companies- which has also become an issue with the World Intellectual Property Organization.

Source 2: Indigenous Knowledge and Sustainability

In the readings from this module, a few references were made to UNESCO’s recognition of traditional knowledge. This link not only provides a description of the significance and objectives states should consider developing, but also offers teaching activities to develop understanding.

Source 3: What is traditional knowledge?

This page was of interest to me because not only does it compare the role of elders to libraries, but it also talks about the different roles that men, women and children play in developing knowledge and how this links to science. For instance, women are the primary collectors of plants, seeds and medicines, so they are “the keepers” of certain knowledge regarding biodiversity.

Source 4: Global Justice Ecology Project

I think this site could be a really helpful resource. This group works in partnership with groups around the world to support self-determination through developing climate justice.

Source 5: Toward an Understanding of Ecology of Indigenous Education

This article appealed to me because it is by an indigenous author who talks about the challenges of incorporating traditional knowledge, specifically with regard to ecology. What I also appreciated about this article is the author’s accounts of her childhood experience regarding spiritual ecology and how this is linked to ceremony. Some insights into her experience offer a glimpse into a culture that I have very little experience with.

Brown, L., & Strega, S. (Eds.). (2005). Research as resistance: Critical, indigenous and anti-oppressive approaches. Canadian Scholars’ Press. From http://resolve.library.ubc.ca/cgi-                  bin/catsearch?bid=3359971

This book examines indigenous research within the social sciences context.   There is discussion of research as part of throwing off past oppression of indigenous people.   The book reviews different methodologies for research, and is focused on research in Canada.

Kovach, M. (2010). Conversation method in Indigenous research. First Peoples Child & Family Review, 5(1), 40-48 from http://journals.sfu.ca/fpcfr/index.php/FPCFR/article/viewFile/172/141

Through the examination of two projects, this article examines the use of “conversation” as a research method, i.e. Information is gathered through stories. The author also addresses using this method within an indigenous understanding or mindset, which she explains is necessary for ‘conversation’ to truly be considered an indigenous research method. She also explores the relationship of the researcher to his/her research in this model and other ethical issues.

Kovach, M. E. (2010). Indigenous methodologies: Characteristics, conversations, and contexts. University of Toronto Press from http://resolve.library.ubc.ca/cgi-bin/catsearch?bid=8464664

In this book, Kovach examines how indigenous research methodologies flow from tribal culture, and while they have some relationship to Western thought, they remain unique.   Kovach provides practical advice for those looking to use indigenous methodologies in their research including issues such as developing protocol and ethics.     The author includes stories from different indigenous researchers, and also references her own work using indigenous methodologies.

Smith, L. T. (2013). Decolonizing methodologies: Research and indigenous peoples. Zed Books Ltd. from            http://resolve.library.ubc.ca/cgi-bin/catsearch?bid=7954124

This books examines the intersection between imperialism and traditional western research.   Smith discusses how the idea of ‘research’ from a western perspective is part of the painful memories of colonization for indigenous people.   Smith goes on to discuss how decolonizing research through exploration of indigenous methods can help indigenous people reclaim their own knowledge and identity.

Steinhauer, E. (2002). Thoughts on an Indigenous Research Methodology. Canadian Journal of Native Education, 26(2), 69-81 from

https://search-proquest-com.ezproxy.library.ubc.ca/docview/230309895?pq-origsite=summon&accountid=14656

This article reviews types of indigenous research methodologies, as wel as the importance of indigenous researchers, indigenous people as researchers, as well as indigenous knowledge and ways of knowing.