Tag Archives: decolonization

Module 4: Post # 2 ~ Reconciliation: An Ongoing Process for All Canadians

The Ontario Ministry of Indigenous Relation and Reconciliation’s Facebook page and website made me consider how many non-Indiginous Canadian’s are “involved” with the ongoing reconciliation process, and what they can do to support Indigenous Canadian’s through this process.

CBC’s Rosanna Dearchild, host of Unreserved posted the question in October of this year, “How are you putting reconciliation into action?” The post explores how reconciliation is an ongoing process and everyone plays a part.


 

Module 3 Post 3 (Makoon’s Media Group)

As soon as you enter the Makoons Media Group site, they assert that … “THE MAKOONS MEDIA GROUP CREATES DIGITAL PROJECTS THAT MAKES SPACE FOR INDIGENOUS VOICES TO DISRUPT, INSPIRE & TRANSFORM THE WORLD AROUND US.”
The organization is both a content producer as well as a service provider for Indigenous communities. There goal is to create a digital story platform-space that gives voice for new expressions that expose settler culture and the decolonization practice.

As part of their work, they have constructed the portal Indian and Cowboy, which is a website that hosts numerous podcasts and resources for aspiring Indigenous media producers. The site encourages submissions or pitches from members. Below are direct links for some of the featured podcasts with brief explanations. However, I encourage you to check out all of the content. I have highlighted the three that I have been able to listen to.

Red Man Laughing

In this series, Host and comedian Ryan McMahon challenges the notion of reconciliation by arguing that before any reconciliation can happen decolonization must be the placed as the primary discourse for Indigenous communities.

“RED MAN LAUGHING – INDEPENDENT, FORWARD THINKING CONVERSATIONS, INVESTIGATIONS & PONTIFICATIONS ABOUT THE COLLISION BETWEEN INDIAN COUNTRY & THE MAINSTREAM.”

Stories from the Land

This series focuses on the connections, intersections and inseparability between Indigenous cultures and the land they collaborate with. The series also explores the philosophical difference between settler resource exploitation and Indigenous holism.

“STORIES FROM THE LAND ARTICULATES AND REINFORCES INDIGENOUS WORLDVIEW & INHERENT CONNECTION TO LAND VIA LIVE STORYTELLING EVENTS, LISTENER SUBMISSIONS AND SOUND RICH AUDIO DOCUMENTARY.”

Think Indigenous

In cooperation with the University of Saskatchewan, Indian and Cowboy have created this mini series for teacher education programs and practicing educators. The series explores the possibilities of Indigenous focused education efforts. The series features educators explaining their experience working with Indigenous youth and explores what they believe to be best practice.

Module 3 Post 5 (Jarrett Martineau)

Jarrett Martineau is a digital media artist, and academic whose work is focused on the relationships and interconnectedness of digital media, storytelling and social movements. His academic work focuses on how media can inform political resistance and action.

Though Jarrett’s work is extensive and includes very diverse content, I have posted a few notable projects below.

Reclaimed

A CBC radio podcast that explores how Indigenous artists are reclaiming culture through music.

Revolutions Per Minute

A record label focusing on supporting the promotion and distribution on Indigenous music throughout Turtle Island. In addition to co-founding this label, Jarrett has also helped to distribute RPM’s music through their own streaming platform.

Decolonizing Media

Is a media producer, blog and apparel company that focuses on supporting community resistance through the reclamation of settler imagery. The goal of this organization is to challenge the false identities of Indigenous through remix culture.

 

Dana’s Contributions to Module 3

Victoria school district Aboriginal cultural facilitator honoured with music award

Anyone who knows Sarah Rhude knows that receiving an award is not something she sought or yearned after.  I talked to my friend and colleague, Jenn Treble, the trouble maker who nominated Sarah, as she was photocopying endless sheets of music for her students, last week.  Jenn informed me that the photo of Sarah was snapped after tears decided to run down her face, due to the emotional wave that the ceremony impacted her with.

Three years ago, Jenn decided that she wanted to introduce Indigenous music into her practice and she asked for Sarah’s help.  Baby step after baby step, since then, has now led to SD61’s permission to the teaching of three Indigenous songs, that were created for the purpose of the project.   All students in Jenn’s band classes, Grades 9 through 12, learn, practice and perform these songs.

Last year, a Grade 12 Metis student asked Jenn, in front of the class, why she was “singling out” Indigenous culture, when there were so many other cultures represented in class. Was he embarrassed? Had he been “colonized to the point of no return”?  I am not sure, although I know the student extremely well– he was one of my top math and physics students! It was a non-Indigenous Grade 9 student who spoke up and said, “Because we do not live on Scottish territory.  If we did live in Scotland, we would undoubtedly learn about Scottish music.  But we live on Lekwungen territory… that is why.”

Enough said.

Why Gord Downie’s ‘beautiful’ work can’t stand alone

My guess is that this will not be the only Hip post this week. I am a Hip fan, although I “only” saw three live shows. Good friends of mine saw well over 20 shows and their now deceased cat was named Gordie.

There were many online pieces to choose from over the week, but I went with this interview from CBC’s, Q, recorded on December 7, 2016. The subject was Jarrett Martineau, and Indigenous art scholar and creator of the Indigenous music platform, Revolutions Per Minute. Martineau acknowledges the significance of Downie’s work, and simultaneously underscores the importance of continuing with activism surrounding language preservation and authentic forms of reconciliation.  Marineau also mentions how celebrities can bring “different communities together by having them all meet in the middle.”   #ThirdSpace

In Canada, white supremacy is the law of the land

You cannot simply reform your racist state by enacting a few more programs and delivering a few more services. It is embedded in the very nature of Canada and requires a completely new deal. But first, to truly understand where we have landed today, we have to continue retracing a bit further along the sad road that brought us to this place. ~Arthur Manuel

Described by some as the Nelson Mandela of Indigenous rights in Canada, Arthur Manuel passed away earlier this year.  The above quote was taken from an excerpt from his recently released book he co-authored with Grand Chief Ronald Derrickson, “The Reconciliation Manifesto, Recovering The Land, Rebuilding The Economy.”

Those of us who appreciate history will appreciate this piece. We have touched on some of this history in our ETEC 521 journey, however, Manuel’s perspective offers a dose of reality, that lacks the sweetener.

For what it is worth, when I visited the Human Rights Museum in Winnipeg last summer, I was impressed with the ample amount of “Canada’s dirty laundry” that was put out for public viewing. This piece does not attempt to hide our soiled knickers, either.  If the rest of the book is like this excerpt, it will be one “kick ass” manifesto!

Non-Indigenous B.C. artist defends work despite calls for authenticity

If you have been monitoring my posts, I listen to a lot of CBC. Perhaps I should be branching out more with my searches, however, when I hear or read something that is recent and relevant, it really resonates with me, as it allows me to think about historical relevance and how it influences our now.

This column, written by the new host of CBC’s Reconcile This, Angela Sterritt, highlights issues of cultural appropriation and intellectual property rights. The artist in question is from England, and has been “blending” Indigenous art forms with non-Indigenous. The article points out that even though the artist is well-meaning, she is indirectly taking money from Indigenous communities that rely on sales of authentic crafts and artwork. An interviewee continues by saying that “the art market is only so big and we are the most vulnerable demographic, so it kind of stings a bit.”

The History of  Dia de Los Muertos & Why You Shouldn’t Appropriate It

“Dear white people, … You arrived at the Dia de los Muertos ceremony shipwrecked, a refugee from a culture that suppresses grief, hides death, … celebrates it only in the most morbid ways — horror movies, violent television — death is dehumanized, without loving connection, without ceremony. You arrived at Dia de los Muertos like a Pilgrim, starving, … and the Indigenous ceremonies fed you … [And] like Pilgrims you have begun to take over, to gentrify and colonize this holiday for yourselves.” ~Aya de Leon

Indigenous peoples worldwide have been fighting off the ramifications of cultural appropriation. This article is a short, history of the cultural relevance of the holiday and why white folks need to stop morphing it into a pathetic excuse to drink excessively and where inappropriate costumes at Halloween parties.

Typically, the comments sections within online pieces are filled with the worst verbal diarrhea know to our species. I came across this comment, however.  She nailed it:

“Alana Sterling I truly believe that it IS okay. Cultural appreciation is wonderful. But there is a big difference between cultural appreciation and cultural appropriation.

My old high school is thinking about having a day of the dead themed prom. In my opinion that is cultural appropriation because the school is majority white and from experience I know that a lot of them are prejudice and are very outspoken about their feelings on Mexican immigration. Its a small high school in the south.
Cultural appropriation to me is when you want the culture but not the people.
I think if you wanted to throw an actual day of the dead party it would be great look up customs and traditional food and music. That’s appreciation, but if you just want an excuse to wear pretty colors and “sugar skulls” then that’s appropriation. Some people might jump on you for it but to me that’s not really that bad, if you want to throw a day if the dead themed party that’s cool you just need to have respect for your Hispanic brothers and sisters.”~Ayleen DeLeon

 

Module 1 Weblog: Digital storytelling

After the first few readings of this course, my interest has been peaked by the use of digital storytelling that is created by or with indigenous peoples for indigenous communities. Ginsburg (2002) discusses the potential that media such as satellite television transmissions have to indigenous communities in terms of offering a means of “cultural preservation and production and a form of political mobilization” (p. 54) and I’d like to explore the impact of the medium of digital storytelling.

I’ve found the following resources to be a great starting point for this focus. I’m not sure at the moment how I will narrow my focus down, but I’m excited about the possibilities within the realm of digital storytelling!

  1. Digital Stories – First Nations Women Explore the Legacy of Residential Schools

This project looks at how the residential school legacy is passed on between generations. There are several digital stories told by six women in their own words and their understanding of how residential schools have impacted them and the relationships they have with their mothers.

  1. Community-based Indigenous Digital Storytelling with Elders and Youth

This article by Iseke and Moore (2011) covers a few projects of indigenous storytelling and discusses the many benefits of indigenous storytelling, including creating opportunities to understand political activism and reflecting cultural mandates of communities. It highlights the importance of indigenous self-representation and “reversing the colonial gaze by constructing their own visual media, telling their stories on their own terms” (p. 32).

  1. The rise of Indigenous storytelling in games:

I was intrigued by this aspect of storytelling. While different from digital stories, it discusses using videogames as a medium to spread indigenous values and stories. They are also being used to reconnect youth with their heritage and help to maintain it. The video game released is called Never Alone with the hopes that youth would listen, learn and pass down their stories for future generations. Here’s a video clip of the game developers discussing the collaboration between game designers and members of the Cook Inlet Tribal Council on the videogame’s development. 

  1. Yijala Yala Project: a project by Big hART

The Yijala Yala Project is based in the Pilbara region of Western Australia and it “seeks to highlight cultural heritage as living, continually evolving and in the here and now, rather than of the past, and works with community members to create content and develop skills that assist in communicating their cultural heritage to a wide audience.” You can see the list of all the videos they’ve created so far here: https://vimeo.com/user5307782

  1. VIU Digital Storytelling Project Empowers Aboriginal Youth

This article discusses a digital storytelling research project at Vancouver Island University where five Aboriginal youth are trained as mentors and research assistants to teach other Aboriginal Youth and Elders how to create their own digital stories about topics they find important. I want to share one quote that stood out to me from one of the research assistants, Gladys Joe: “I hope I can do this kind of work for the rest of my life. Sharing stories and culture through modern technology is beneficial for future generations.”

Module 4: Place and Displacement

  1. Knowing the Land Beneath Our Feet

Knowing the Land Beneath Our Feet is an Augmented Reality tour of the land on which sits the University of British Columbia. Upon watching the creators’ video, we see their intention is to educate and provide the opportunity to connect with the land (unceded Musqueam land). Links below include Eleanor Hoskins blog post entitled “Place Based Learning Technologies” as well as detailed background information about Knowing the Land Beneath Our Feet. Is learning truly place-based when it is virtual? Can one truly connect with the land when it isn’t a real environment? Could augmented reality help people who feel displaced to connect to place – from a distance? Could the creation of such a virtual tour help Aboriginal youth articulate and develop their knowledge of place?

 

http://ets.educ.ubc.ca/place-based-learning-technologies/

http://fnis.arts.ubc.ca/research-resources/knowing-the-land-beneath-our-feet/

http:/thetalon.ca/knowing-the-land-beneath-our-feet-ubcs-indigenous-histories-and-presence/

 

  1. First Mile

First Mile promotes and supports ICTs in rural Aboriginal communities across Canada. The site has a “Community Stories” section which highlights digital developments in these communities, from global citizenship workshops, to how communities are using social media, to physical connectivity. These community stories could serve to inform other participating and nonparticipating communities of potential uses for ICTs in their community. The site also hosts published research related to rural Indigenous communities, technology, and the challenges they may face. It isn’t surprising to see that different challenges are faced and addressed differently depending on the community. Is willingness to welcome digital technologies a major factor in these projects?

http://firstmile.ca/#home

 

  1. Modern Science, Native Knowledge

In contrast to Tim Michel’s thoughts in his interview for week 12 where he indicates that Indigenous people are and feel displaced, this video produced by The Natural Conservancy, emphasizes how the Heiltsuk people feel a direct connection to and responsibility for the land (The Great Bear Rainforest). This is interesting given the detrimental effects of colonization on the Heiltsuk. Jessy Housty articulates the importance of place when it comes to identity, “we don’t make sense anywhere else in the world, this is our place and we have a responsibility to take care of it”. Like when Dr. Walsh (below, see post 4) discusses using multiple ways of knowing to conserve the environment, this too is emphasized, in particular the knowledge of the Heiltsuk people. Is it fair for this responsibility to lie on Aboriginal people, specifically in the preservation of the Great Bear Rainforest? Isn’t it at risk as a result of colonization?

 

  1. Australia’s Biodiversity: Indigenous Perspectives

Dr. Fiona Walsh, explains the interconnectedness between biodiversity, place, and Aboriginal people in Australia. As an elementary school teacher, who has taught “biodiversity” for a number of years from an exclusively Western perspective, the way Dr. Walsh explains the relationship between humans and plants, from the perspective of using as much knowledge from multiple sources (western science, aboriginal knowledge), provides a good example of how to approach the BC curriculum with Indigenous worldviews authentically. As environmental concerns grow, place-based learning and indigenous worldviews seem to be at the forefront, Dr. Walsh echoes this, suggesting the more knowledge we have, the better equipped we will be to conserve the environment.

 

  1. Aboriginal communities embrace technology, but they have unique cyber safety challenges

 

The digital divide in rural aboriginal communities and in lower socio-economic communities is one thing, but there are other challenges that arise in communities that may not have the digital fluency that is required in order to use the internet/devices safely. This article highlights some of the challenges in security and protocol when people in Aboriginal communities have access to a limited amount of technology. This article reminds us that things like cyber safety, money, online passwords, texting, etc. are all products of western society.

 

http://theconversation.com/aboriginal-communities-embrace-technology-but-they-have-unique-cyber-safety-challenges-69344

 

Module 3 Weblog

Keywords: decolonization, research methodologies, colonization, law, traditional knowledge, Indigenous youth, curriculum, technology, language, culturally responsive education

1.Stand Film

http://standfilm.com/video/

This documentary film touches on important issues pertaining to the Great Bear Rainforest and Haida Gwaii. Centered around paddleboarding as a vessel for action, we see how some Aboriginal youth in Bella Bella learn to make paddleboards in school as a way to connect to the land and to make something purposeful. Their engagement in evident in the way they speak about the boards and their connection to place. Their personalized boards, and they way they speak about them demonstrate how important their culture is to them.  In connection with elders in the community, the youth are inspired to take action against the potential of oil spills on the Northwest Coast as a result of the Northern Gateway Pipeline by speaking at cultural gatherings and participating in a hunger strike. As the youth make their paddleboards and take action, it becomes evident that this is a project that is culturally responsive.  

 

Pictures of the boards:
http://www.paddlesurf.ca/2011/06/bella-bella-board-builders-update-boards-finished/

 

2. Aboriginal Worldviews and Perspectives in the Classroom:

This is the BC Ministry of Education’s 2015 document on Aboriginal worldviews in the classroom. Pages 39-57 focus on “Attributes of Responsive Schooling”. As an educator, this section of the document is less theoretical and more practical. It consists of participant responses to each principle of responsive education, with advice and suggestions to support educators. What strikes me with regards to this document, is the difficulty in which I had to find it on the BC Ministry of Education Website. Although Aboriginal education is integrated throughout the revised BC Curriculum, this document provides educators with practical information which lends to the visualization of responsive schooling.

http://www2.gov.bc.ca/assets/gov/education/administration/kindergarten-to-grade-12/aboriginal-education/awp_moving_forward.pdf

 

3. In Practising Culturally Responsive Mathematics Education by Cynthia Nicol, Jo-ann Archibald, and Jeff Baker, the following concepts are introduced for culturally responsive mathematics education: grounded in place, storywork, focused on relationships, inquiry based, requiring social consciousness and agency. Simon Fraser University’s Math Catcher Outreach Program uses the concepts of place, storywork, and inquiry to engage students in mathematics. They also offer classroom visits, workshops, and summer camps for Aboriginal children. The digital resources include youtube videos in English and one or more Indigenous languages and are all based on real life situations. They could also act as a math catalyst between school and home. I wonder how these resources are being implemented in the classroom and if they are being used with the other concepts of culturally responsive mathematics ed.

http://www.sfu.ca/mathcatcher.html

 

4. In the following TEDx talk entitled Aboriginal math education: Collaborative learning, Stavros Stavrou explains how he takes an “anti-oppressive math education” approach. He co-teachers with an Aboriginal teacher and attempts to incorporate Indigenous knowledge and principles of knowing with mathematics. Watching his lecture, his approach seems to echo the concepts of culturally responsive math education as outlined by Cynthia Nicol, Jo-ann Archibald, and Jeff Baker in Practising Culturally Responsive Mathematics Education. As an educator, this sounds like an amazing situation, where a non-native teacher specialist is able to collaborate and co-teach with an Aboriginal teacher. Stavrou provides an example of how he connected with a student on a cultural, mathematical, personal level. He illustrates for us what we hear echoed in the messages of Inuit youth in Alluriarniq – Stepping Forward, students are motivated and engaged when teachers connect with them personally.  

 

4. Designing Games with First Nations Youth

https://www.rit.edu/gccis/gameeducationjournal/skins-designing-games-first-nations-youth

This is a project, entitled Skins, conducted by Aboriginal Territories in Cyberspace (AbTeC) (Concordia University), where Aboriginal youth, in partnership with game experts learn to create digital games based on stories from their communities. Upon reading the paper, it becomes evident that much thought has been put into this project through consultation and connection with the Aboriginal community. Protocol is important as noted in the article and in the references which demonstrate depth of research around appropriate methodologies. There is evidence of the principles of culturally responsive education: “ 1) flexible curriculum, 2) a dedicated instructor connected to the community, 3) defined roles, and 4) creative freedom”. In addition, upon completion of the project researchers were able to conclude that, “Stories from the community came alive for the students in both the telling and discussions about them, and, ultimately, in the game itself. They were then able to synthesize their own original story, and furthermore, transform that narrative into a gamespace and gameplay.”

Module Three – Decolonizing Tools + Protecting Stories

The topics I explored in this module relevant to our course are decolonization, research and intellectual property. My research interest, traditional stories, connects to all these areas, and I was curious what practical resources related to these topics are available to storytellers and educators in the media age.

(1) This week! July 20-21, 2017: First Nations Language Conference, Vancouver

Stories are told best in their own language. What decolonizing language initiatives are out there? This week’s Language Learning on the Land conference presented by First Nations Education Steering Committee (FNESC) in Vancouver, BC might have some answers! Here is the summary:

The First Nations Education Steering Committee is pleased to present the First Nations Languages Conference, which is a major networking and professional development opportunity for BC’s school and community-based First Nations language educators and advocates. Together, we will explore the conference theme, Language Learning on the Land, and engage in workshops about First Nations languages teaching methods, assessment tools, advocacy, and technology.

The FNESC is a collective organization focused on “advancing quality education for all First Nations learners” that appears to be very active in organizing a vast array of initiatives, events and programs, such as the upcoming First Nations Language Teacher Mentor-Apprentice Program, Science First Peoples Workshop and Annual Aboriginal Education Conference.

(2) Authentic First Peoples Resources K-9

This resource deserves its own mention. The First Nations Education Steering Committee and First Nations Schools Association partnered up in 2011 to produce a publication of authentic materials. After an open call to Canadian publishers, BC educators developed an annotated list of resources. The guide defines authentic First Peoples texts and helps educators “make appropriate decisions about which of these resources might be appropriate for use with their students.” Updated in 2016, it asserts copyright under Canadian law. Within the document, it gives extended credit to authors, illustrators and contributors under each annotated listing, acknowledging communities and traditions. The free download is available here; printed copies may be ordered.

(3) Decolonizing Pedagogies

It seems appropriate as we move into our instructor’s readings, to cite one of Dr. McGregor’s relevant previous works. Decolonizing Pedagogies is a Teacher Reference Booklet prepared for the Aboriginal Focus School at the Vancouver School Board in March 2012. Fortunately for teachers in British Columbia and beyond, it still lives online. It is intended to explore:

What does “decolonizing pedagogies” mean? Why are decolonizing pedagogies important? What have educational scholars said about decolonizing pedagogies in Aboriginal education? How can decolonizing pedagogies be used in history education? What are the challenges of using decolonizing pedagogies?

What is the difference between revising content and pedagogy? As explained in the document:

Revising the content of education to better reflect Indigenous perspectives is often the focus of curricular reform. However, revising pedagogy used to produce and transmit Indigenous curriculum content can be equally important to effectively changing educational practice to make it more inclusive, holistic and reflective of Indigenous ways of teaching and learning.

A primary takeaway at the end of the document is to remember that decolonizing education is not only about integrating Indigenous content; it is about examining power relationships. The Resources list at the end provides further reading for examination.

(4) Social Sciences and Humanities Research Council (SSHRC) Aboriginal Research

How is research evolving and decolonizing in Canada to include Indigenous methodologies and perspectives? I looked at the Social Sciences and Humanities Research Council of Canada’s Aboriginal Research page to find out. Among many links, it lists tools to support applicants working in Aboriginal research, such as:

The page also links to resources for those involved in Aboriginal research, including: Royal Commission Report on Aboriginal Peoples, Final Report of the Truth and Reconciliation Commission of Canada, National Centre for Truth and Reconciliation, Universities Canada principles on Indigenous education, Indigenous Education Protocol for Colleges and Institutes, Federation for the Humanities and Social Sciences: Reconciliation and the Academy and Parks Canada Indigenous Affairs Branch.

SSHRC is active in current research funding, as evidence by its March 16, 2017 press release titled, “Government of Canada Invests in Indigenous Research Projects.” Watch this space!

(5) Law, Research and Working Papers on Intellectual Property (IP)

Here are a few sources I discovered related to IP and cultural appropriation:

(i) First, the Intellectual Property Issues in Cultural Heritage (IPinCH) project was a seven-year international research initiative based at Simon Fraser University (2008-2016) that explored “rights, values, and responsibilities of material culture, cultural knowledge and the practice of heritage research.” The project is a practical resource and a network of support for communities and researchers. IPinCH does not appear to have materials after 2016, but does contain excellent articles such as “The Appropriation of Aboriginal Cultural Heritage: Examining the Uses and Pitfalls of the Canadian Intellectual Property Regime” published in November 2015. This project was funded by the SSHRC.

(ii) Moving back in time, Indigenous Traditional Knowledge and Intellectual Property Rights is a paper published by the Parliamentary Research Branch of the Library of Parliament of Canada in 2004. It addresses:

  • how Indigenous traditional knowledge differs from western science;
  • why and how to protect traditional knowledge;
  • limitations of the intellectual property rights regime; and
  • international initiatives in protecting traditional knowledge.

(iii) Finally, for historical context, I discovered “Intellectual Property and Aboriginal People: A Working Paper” published by the Research and Analysis Directorate of the Department of Indian Affairs and Northern Development and the Intellectual Property Policy Directorate of Industry Canada in 1999. Almost 20 years on, it may not be a current legal resource, yet many of the fundamental principles remain, and such a document can provide a reference to understand how far we have (or have not) come in regards to IP law reform.

For current legal advice on IP matters, it is advisable to turn to Indigenous practices within law firms, and Indigenous law firms such as OKT, whose central philosophy is that “there will be no real justice until Indigenous peoples have control over their own fates and futures” and works for clients who want to use Canadian law as a means to help achieve this goal and achieve success on their terms.

First Nations Governance

Screen Shot 2015-11-11 at 9.02.23 AM

The Centre for First Nations Governance is a non-profit organization dedicated to supporting First Nations groups in Canada as they return to self-governance. The website  provides news, workshop toolkits, research and educational information.

The are some PDF’s which can be used in the classroom to educate students about the First Nations history. In particular, the interactive historical timeline of First Nations Governance is something that could engage students.

 

Project 562

Matika Wilbur created Project 562 with the goal to photograph members of every recognized indigenous community in the United States.  By doing so, the artist hopes to help change some of the perceptions, images, and stereotypes of the American indigenous population.  The photos are typically black and white and highlight the diversity of indigenous communities and culture.  The tumblr link below is to a short video also created by Wilbur where she creates a public experiment by asking New Yorkers to guess the ethnic background of a few indigenous volunteers.  

http://decolonizingmedia.tumblr.com/

http://www.project562.com/about-project-562

Brendan Clark
Module 3 Post 5