Tag Archives: indigenous peoples

Finding New Voices (Mod 2- Post 1)

Last year I had an “aha” moment during a professional development session when we were shown the conflicting viewpoints of the Iranian hostage crisis through Google searches. The difference from Canadian Google versus Iranian Google was profound.  Depending on which country you searched from, you would have two entirely different accounts of the event.  As a history teacher, I’m aware that all history is biased and will vary depending on who writes it, however in this day and age, I was shocked to see such a stark difference from the same platform provider.

At the beginning of each year (being a teacher my “New Years” is September 1st) I make a personal finance, fitness, and intellectual goal for myself.  This year my intellectual goal is to “challenge my confirmation bias”.  I feel that I have always been a person open and respectful to others ideas, however, I’ve become more self-aware that my sources of information are from limited sources.

A recent revelation pertaining to this was after watching a Vice HBO Episode titled: ‘Post-Truth’ News & Microbiome.  In this discussion, it showed Parallel Narratives of Twitter data surrounding journalism and Clinton/Trump supporters.  Following only Clinton or Trump was an indication that your information circles only covered either left wing or right wing topics. As Vice puts more eloquently “[the] support had an effect on a user’s information flow as people seemed to cut themselves off from users who supported a different candidate.”

For more information on Vice’s story and Electome’s Analytics click here

If “following” is seen as supporting, then it will be difficult to break this segregation of information for fear of reprisals from peer groups.  But maybe this is what we need.  Following Trump and his supporters may help to bridge the gap in our understanding of each other.  While I think (at least I hope) that the same degree of polarization does not exist between Canadians and Indigenous peoples presently, I wonder, are we making an effort to truly understand and “follow” each other?

Bringing it back to our topic; focusing on my goal and engaging in this course has made me analyze my current practices. How can we break free from our singular narrative bubble and actively seek Indigenous community members both locally and nationally to “Follow”?  Indigenous Tweets and other platforms of the like might be a good springboard to find new sources of information.  Moreover, reviewing and reiterating our current practices for searching for literature. Pivoting from UBC summons and Google Scholar to Indigenous databases and Index’s such as the Indigenous Peoples North America and iPortal: Indigenous Studies Portal databases.  Searching through these ‘new’ mediums I found significantly fewer ‘hits’ for the subject matter I was looking for, however, what I gave up in quantity I found in quality with literature that was reflecting a new perspective.

Module 1 – Weblog – Tanya Walsh

As mentioned in my introductory post, I am interested in how educational institutions may create spaces and opportunities to honour the spirituality of individuals and communities. Therefore, I am interested in researching how Indigenous people incorporate spirituality into their own educational programs.

The following resources represent my first foray into cyberspace to find out what’s going on out there. (The sites found are listed in alphabetical order by author.)

  • Battiste, M. National Working Group on Education and the Minister of Indian Affairs, Indian and Northern Affairs Canada. (2002, October 31). Indigenous Knowledge and Pedagogy in First Nations Education: A Literature Review with Recommendations. Ottawa, ON: Government of Canada. http://www.afn.ca/uploads/files/education/24._2002_oct_marie_battiste_indigenousknowledgeandpedagogy_lit_review_for_min_working_group.pdf
    • This literature review discusses Indigenous knowledge and recommends an educational framework and steps to improve the educational outcomes of First Nations peoples. It admits that in calling itself a ‘literature review’ it is a attempt to describe Indigenous knowledge through a Eurocentric lens. However one must start somewhere, so this is a review of the existing literature on Indigenous knowledge and pedagogy which the author hopes will, in turn, inform educational reform.
    • Keywords: Indigenous knowledge, pedagogy in First Nations education, epistemology, learning processes, cognitive other

 

  • Bell, N. (2017).  Teaching by the medicine wheel: An Anishinaabe framework for Indigenous education. Canada Education. Retrieved from: http://www.cea-ace.ca/education-canada/article/teaching-medicine-wheel
    • The Medicine Wheel is a symbol used by many Indigenous cultures to represent the importance of the interrelatedness of all things. In this article, Bell explains how the Medicine Wheel may be used as a guide along an educational journey. In fact, she describes how honouring the gifts of each of the four directions may lead us to different learning processes as we move from standard linear models to the spiraling concepts of (a) awareness (East) with the call to envision or ‘seeing it’, (b) understanding (South) with the call for interrelationship over time or to ‘relating to it’, (c) knowledge (West) with the call to reason or to ‘figuring it out’, and finally, (d) wisdom (North) with the call for movement or to ‘doing it’. Bell then goes on to describe how this pedagogy has been used in practice.
    • Keywords: aboriginal, curriculum, educational change, elementary school

 

  • Brandhagen, K. (2017, May 24). Book review. [Review of the book The Knowledge Seeker: Embracing Indigenous Spirituality, by Blair Stonechild. AdvanceSouthwest.com-Arts & Culture. Retrieved from http://www.advancesouthwest.com/knowledge-seeker-embracing-indigenous-spirituality/
    • This is a book review of “The Knowledge Seeker: Embracing Indigenous Spirituality” by Blair Stonechild. The review is helpful because Brandhagen describes its ties to education, specifically to the history of Stonechild’s experience and challenges faced in a post-secondary education environment. It also describes the ‘sacred activity’ of learning and how “creating a new First Nations education system was one of the ways to bring focus back to honouring First Nations culture, community, language, and spirituality after the residential schools had existed for generations for the sole purpose of destroying those very relationships” (Brandhagen, 2017, para. 4). The description of learning as a sacred activity is an important one, as it speaks to the impact of education on individuals and communities. Although written by a Canadian from a Canadian-Indigenous perspective, Stonechild has researched the spirituality of Indigenous cultures from around the world, giving it a relevance beyond our borders.
    • Keywords: Indigenous spirituality, education, oral knowledge, First Nations culture

 

  • McDougall, C. (2017, February 6). Shawane Dagosiwin: Faculty of Education to co-host national Indigenous education reseach forum. UM Today News. Retrieved from http://news.umanitoba.ca/faculty-of-education-to-co-host-national-%E2%80%A8indigenous-education-research-forum/
    • This is a brief announcement from the Faculty of Education at the University of Manitoba, indicating that they would be co-hosting the Aboriginal Education Research Forum and the Canadian Symposium on Indigenous Teacher Education. It took place April 24th and 25th, 2017. Of interest to me is that this year’s theme was Embedding Spiritual and Sustainable Wisdom in Education and Research as and Act of Reconciliation. The hope is that by honouring “the need to value Indigenous knowledge traditions…will ultimately positively impact educational outcomes” (McDougall, 2017, para. 3). It is my belief that by respecting students as whole beings with spiritual needs and perspectives will support them in achieving their educational goals.
    • Keywords: Shawane Dagosiwin, aboriginal education research, Indigenous education, spiritual wisdom, reconciliation

 

  • McDougall, C. (2017, April 26). Conference showcases spirituality in reconciliation. UM Today News. Retrieved from http://news.umanitoba.ca/conference-showcases-spirituality-in-reconciliation/
    • This is the follow-up story to the above announcement. It describes how the keynote speaker’s (Dr. Chantal Fiola’s) spiritual journey not only shaped her identity but also informed her research and teaching practice. She makes the astute comment, “Many people think that spirituality is important to education. It’s just that for several generations, it was a particular kind of religion that was taught” (McDougall, 2017, April 26, para. 4). This not only refers to the sad history of Canada’s residential school system but can also be said to refer to all parochial schools and colleges with religious affiliations. Therefore, the connection between religion and spirituality is not new, it is just now being allowed to be revived in certain communities. So she asks, “What actions are we taking in our classrooms, and in our school systems to make space for different spiritualties?” (McDougall,2017, April 26, para. 6). It is a good and relevant question.
    • Keywords: Shawane Dagosiwin, spirituality in reconciliation, spirituality in education

 

  • Stonechild, B. (2014, June 12). Bringing spiritual teachings into education. Retrieved from http://www.cea-ace.ca/blog/blair-stonechild/2014/06/4/bringing-spiritual-teachings-education
    • Stonechild has seen the full spectrum of aboriginal education in Canada, from being a residential school survivor to helping develop a First Nation-controlled post-secondary institution. In this article, he summaries his view on the importance of spirituality in education. He explains that aboriginal spirituality is about establishing a health relationship with all things, especially with one’s family, nation, and Nature itself. On this physical journey, learning is a sacred mission. Those who have lost touch with their spiritual roots may forget the importance of maintaining healthy interrelationships and so turn to substance abuse, crime and gang activities. Therefore, researching, writing and teaching about the principles of Aboriginal spirituality is very important at this time.
    • Keywords: aboriginal, educational change, equity, student success, transformation

 

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Module 4 Contributions – Indigenous Peoples and Mining

Here again, a compilation of useful websites that address different perspectives on indigenous peoples and mining.

http://www.idlenomore.ca/
I should have posted this website way earlier. Idle No More calls on all people to join in a peaceful revolution, to honour Indigenous sovereignty, and to protect the land and water.  Idle No More has quickly become one of the largest Indigenous mass movements in Canadian history – sparking hundreds of teach-ins, rallies, and protests across Turtle Island and beyond. What began as a series of teach-ins throughout Saskatchewan to protest impending parliamentary bills that will erode Indigenous sovereignty and environmental protections, has now changed the social and political landscape of Canada.

www.culturalsurvival.org
Good website with lots of resources. Cultural Survival advocates for Indigenous Peoples rights and supports Indigenous communities’ self-determination, cultures and political resilience, since 1972. This organization has worked with Indigenous communities in Asia, Africa, South America, North America, and Australia, becoming the leading US-based organization defending the rights of Indigenous Peoples around the world.
Cultural Survival envisions a future that respects and honours Indigenous Peoples inherent rights and dynamic cultures, deeply and richly interwoven in lands, languages, spiritual traditions, and artistic expression, rooted in self-determination and self-governance.

http://www.fairmining.ca/fair-mining-code/
Another good website with lots of resources.  Fair Mining Collaborative joins with First Nations people and local communities in British Columbia in the quest to shape the future for families, land, water, and wildlife. Fair Mining Collaborative provides technical and practical assistance around the issues and impacts of mining. They spend time in communities to provide two-way knowledge sharing for strengthening local capacity to manage the full spectrum of mining concerns: mapping traditional resource inventories and raising awareness of social impacts; staking, permitting, exploration; and operation, closure and reclamation.

http://www.iied.org/mining-dialogues
IIED (International Institute for Environment and Development) is a policy and action research organisation, that promote sustainable development to improve livelihoods and protect the environments on which these livelihoods are built. They specialise in linking local priorities to global challenges. IIED is based in London and works in Africa, Asia, Latin America, the Middle East and the Pacific, with some of the world’s most vulnerable people. IIED’s dialogue programme for artisanal and small-scale mining enables a wide range of stakeholders to come together and collaborate on empowering miners, improving governance and delivering a safer, more secure working environment.

https://www.youtube.com/watch?v=Swy0boCxEgY
Indigenous Peoples and the Sustainable Development Goals, a short video from the United Nations. They asked indigenous representatives at a recent United Nations forum why the Global Goals matter. I included this one because it present original voices in the topic of sustainability.

Reconnecting to Language and Culture, and the Path to Reconciliation

1. The link below is for the Reconciliation Canada website. The “About Us” section tells its audience that the idea around Reconciliation Canada was “born from the vision of Chief Dr. Robert Joseph, Gwawaenuk Elder.” Reconciliation Canada provides information and resources to help engage individuals, groups, and communities in discussions and experiences related to reconciliation with the purpose of “revitaliz(ing) the relationships among Indigenous peoples and all Canadians.” This website offers “Programs & Initiatives,” suggestions for how to “Get Involved,” “News & Events,” “Resources,” how to “Contact” them, and how to “Donate.” I found the resources section especially helpful from the perspective of an educator because it provides resources to access the topic of reconciliation from a variety of sources and instructional strategies, including videos, impact stories, useful links, shareable documents, and toolkits.

Specifically, one video I felt was very powerful was a TEDxEastVan talk by Chief Dr. Robert Joseph which shared a message of hope for reconciliation and that “we are all one.” Chief Dr. Joseph’s message was clear, that reconciliation is “for all of us,” and he questioned and then discussed what reconciliation would look like in the future. The talk can be found at: http://reconciliationcanada.ca/chief-joseph-speaks-at-tedx-eastvan/

The Reconciliation Canada main website information is:
Reconciliation Canada. (n.d.). Retrieved 18 October, 2016, from: http://reconciliationcanada.ca/about/about-us/

2. The next link is to an article in a chapter of a virtual textbook, AFMC Primer on Population Health. The section discusses the profound impact of colonization, specifically the impact of residential schools, loss of language and culture, and western values and laws forced on Indigenous populations in Canada, and the lasting health effects that are the consequence. In addition to this, the significant differences between Indigenous healing practices and western medicine, as well as the potential for integration of these two is touched on.

Indigenous people’s health in Canada. (n.d.). AFMC Primer on Population Health, The Association of Faculties of Medicine of Canada Public Health Educators’ Network. Retrieved 20 October, 2016, from: http://phprimer.afmc.ca/Part1-TheoryThinkingAboutHealth/Chapter3CulturalCompetenceAndCommunication/Indigenouspeople146shealthinCanada
(License: Creative Commons BY-NC-SA)

3. The following link is for the National Collaborating Centre for Aboriginal Health (NCCAH) which was established in 2005 by the Government of Canada and is one of six National Collaborating Centres for Public Health in Canada. The NCCAH is hosted by the University of Northern British Columbia (UNBC) “as part of its dedication to First Nations and Aboriginal programming” and is funded by the Public Health Agency of Canada.

When looking at the site, I focused on the “Setting the Context” section. One link that provided a good overview for anyone interested is “An Overview of Aboriginal Health in Canada” which can be found at: http://www.nccah-ccnsa.ca/Publications/Lists/Publications/Attachments/101/abororiginal_health_web.pdf

This overview is essentially a factsheet which provides a good overview of and statistical representation of First Nations, Inuit and Métis peoples in Canada. The overview touches on a number of significant issues affecting First Nations populations, and the information referenced in the overview is quite up-to-date with references as recent as 2013.

NCCAH home page:
National Collaboration Centre for Aboriginal Health. (n.d.). Retrieved 28 October, 2016, from: http://www.nccah-ccnsa.ca/en/

4. I found the next link interesting as it appeared to attempt to address the issue of developing early education opportunities for First Nations children, which seemed to connect well with the “Stepping Forward” video that we watched in Module 3 – Week 8. The website states, “the Government of Canada established Aboriginal Head Start to help enhance child development and school readiness of First Nations, Inuit and Métis children…” However, I believe this link could potentially act as an interesting debate piece. While the website asserts that the goal of the program “is to support early child development strategies that are designed and controlled by communities,” I question whether the governing body (in this case, the Government of Canada) will allow that development to be based around First Nations culture and language, or if western education strategies will actually be targeted through development/learning outcomes prescribed by the government. Interestingly, the programming outline lists “education” and “culture and language” as two separate components.

First Nations & Inuit Health: Aboriginal Head Start on Reserve. (2011). Health Canada. Retrieved 28 October, 2016, from: www.hc-sc.gc.ca/fniah-spnia/famil/develop/ahsor-papa_intro-eng.php

5. My final link is to a news article that connects directly to the issues shared on the “Stepping Forward” video watched in Module 3 – Week 8. While the article deals with a current issue and has only been published within the last few days, the issue itself brings the reader back to the days of residential schools. The article reveals that the government of Nunavut is investigating a report of at least one teacher threatening punishment and actually disciplining a student for speaking their language, Inuktitut, in school. The article discusses the fact that there are fewer than 200 Inuit teachers and over 400 non-Inuit teachers currently teaching in Nunavut, which contributes to the lack of language and cultural understanding in the territory.

Sahar Zerehi, S. (2016, Oct. 29). No Inuktitut in school rule evokes painful memories of residential schools. CBC News. Retrieved 30 October, 2016, from: http://www.cbc.ca/news/canada/north/no-inuktitut-school-rule-evokes-residential-school-memories-1.3824596

Additional Reference used in above notes:
NunavutEducation. (2012). Alluriarniq – stepping forward: Youth perspectives on high school education in Nunavut . Retrieved 26 October, 2016, from: https://www.youtube.com/watch?v=bh36hsFE8n4

Integration of First Nations Principles in Education

1) A common theme I have noticed when reading responses this past week has been around the lack of authentic resources available to educators to aid in the integration of First Nations principles in our school curriculums. The following provides a link to a publication of fnesc (First Nations Education Steering Committee) and FNSA (First Nations Schools Association) titled, Authentic First Peoples Resources: K-9. This resource was published in 2011, but was updated this year (2016). This is a lengthy publication that provides “Resource Annotations” detailing each resource in terms of title, author(s)/editor/compiler, illustrator(s), publisher, reading level, applicable curriculum areas, themes and topics, publication date and number of pages. In addition to this, the “Resource Annotations” chapter also provides a description, list of titles in the series (if applicable), and features of the text (i.e., text is in both English and Sm’algyax). There is also an “Index of Resources” (starts on p. 109) that gives a quicker summary of each resource including the title, nation(s), grade(s), resource topics and themes.

Authentic First Peoples Resources. (2011, updated 2016). Vancouver, B.C.: fnesc and FNSA
Retrieved 2 October, 2016, from: http://www.fnesc.ca/wp/wp-content/uploads/2016/08/PUBLICATION-61460-FNESC-Authentic-Resources-Guide-2016-08-26.pdf

My next four links are to resources that discuss the connection between culture, language and well-being in Indigenous populations. I am becoming increasingly interested in and concerned with the profound impact that the loss of culture and language is continuing to have on the health and well-being of Indigenous populations. Studies, like the one by Oster et al. (2014) referenced below, have shown that “the intergenerational effects of colonization continue to impact the culture, which undermines the sense of self-determination, and contributes to diabetes and ill health.” My focus is around how we, as educators, can begin to help First Nations children and youth reconnect with culture and language, in hopes of increasing connections, but at the same time decreasing the intimidation and alienation (O’Sullivan, 2013) felt in Indigenous communities.

2) McIvor, Napoleon, and Dickie (2009) report that there is an increasing amount of evidence showing that the continuity of language and culture in Aboriginal communities contributes positively to the health and well-being of Aboriginal people. However, the loss of culture and language due to colonization has had, and continues to have, a profoundly negative impact on the health and well-being of the Aboriginal population. McIvor et al. report that “all indigenous languages in Canada are seriously endangered and most are at risk of extinction (Brittain, 2002; Shaw, 2001; Standing Committee on Aboriginal Affairs, 1990)” and “in the last 100 years alone, at least ten of Canada’s Aboriginal languages have become extinct (Norris, 1998).” Through their research, McIvor et al., found that there is hope in the form of “protective factors” to combat identified health issues, and that there is evidence that the use of languages and cultures contributes positively to the health and well-being of Aboriginal populations. The six themes that emerged were: land and health, traditional medicine, spirituality, traditional foods, traditional activities and language.

McIvor, O., Napoleon, A., & Dickie, K.M. (2009). Language and culture as protective factors for at-risk communities. Journal de la sante autochtone. Retrieved 10 October, 2016, from: http://www.naho.ca/jah/english/jah05_01/V5_I1_Protective_01.pdf

3) O’Sullivan’s (2013) article discusses issues around providing “culturally competent care” and a “culturally safe environment” for Aboriginal patients in our Canadian health care system. The article draws attention to the fact that many Aboriginal people “tend to avoid seeking medical care because of factors such as negative stereotypes and lingering racism.” O’Sullivan points out that health care professionals must be educated about cultural differences that exist, rather than assuming that all patients have the same basic needs and perspectives. Acknowledging Aboriginal knowledges and traditions, as well as showing empathy and respect, is essential in creating a safe and accepting environment for Aboriginal patients.

O’Sullivan, B. (2013). Considering culture in Aboriginal care. CMAJ, 185(1). Retrieved 10 October, 2016, from: http://m.cmaj.ca/content/185/1/E27.full.pdf

4) Oster, Grier, Lightning, Mayan, and Toth (2014) report their findings from a mixed methods (qualitative and quantitative data) study conducted in Alberta. Cree and Blackfoot leaders were interviewed, and data was collected from provincial and public sources representing thirty-one First Nations communities across Alberta. The data was used to determine if there was a link between cultural continuity and the prevalence of diabetes in First Nations communities. The findings were significant and showed a correlation between loss of language and culture and the prevalence of diabetes. Their powerful conclusion was “First Nations that have been better able to preserve their culture may be relatively protected from diabetes.”

Oster, R.T., Grier, A., Lightning, R., Mayan, M.J., & Toth, E.L. (2014). Cultural continuity, traditional Indigenous language, and diabetes in Alberta First Nations: a mixed methods study. International Journal for Equity in Health. Retrieved 12 October, 2016, from: http://equityhealthj.biomedcentral.com/articles/10.1186/s12939-014-0092-4

5) Jewell’s (2016) quantitative study provides an interesting analysis of data regarding the exposure and acceptance of Aboriginal languages in urban settings in Canada. Jewell discusses the fact that Indigenous languages are endangered, but that revitalization efforts are in effect in many communities. Jewell discusses the importance of language in the continuity of culture, as well as the effect of continuity of language and culture on the health and well-being of Indigenous people. Jewell draws attention to the fact that while an increasing number of Indigenous people have been moving to urban settings, the majority of language revitalization programs remain on-reserves (Baloy, 2011, as cited by Jewell), although language programs off-reserve are increasing. Jewell concludes that when there is exposure to Indigenous languages both inside and outside the home, an increased value is placed on the language. Jewell’s hope is that with increased value will come increased study, interest, and advocacy.

Jewell, E.M. (2016). Social exposure and perceptions of language importance in Canada’s urban Indigenous peoples. aboriginal policy studies, 5(2), pp. 99-113. Retrieved 13 October, 2016, from: https://ejournals.library.ualberta.ca/index.php/aps/article/download/25411/pdf

Indigenous Digital Media

 

1. Indian and Cowboy Podcast Network: http://www.indianandcowboy.com/

This is one of my favourite podcasting hosts: the podcasts are of high quality production, good storytelling laced with humour and deep reflection, and often talking about very relevant issues to First Nations, Inuit, Métis, and Canadian peoples.

A few of the current ones I follow include: Métis in Space, Red Man Laughing, and Stories from the Land.

2. Eastern Door Kahnawake Newspaper: http://www.easterndoor.com/

Living in Montreal, on Mohawk Territory, close to the community of Kahnawake, I have been reading the Eastern Door as another source of perspectives on current events in the surrounding area and abroad. Reading a community’s newspapers is a great way to get a sense of what is being talked about, what is seen as significant by community members in public positions (e.g. journalists).

3. God’s Lake Narrows: http://godslake.nfb.ca/#/godslake

This NFB Interactive documentary is a personal favourite, especially because of the way the writer, Kevin Lee Burton draws the viewer into the story while at the same time challenging and implicating the non-Indigenous viewer’s sense of place, space, and ideas of value.  This story connects to some of the major themes we encountered in the first three weeks; mainly, the ways that knowledge emerges from stories connected to space and place. I appreciate how Burton uses his intimate knowledge of his community to play with the ideas of the gaze, commodity, and worth.

4. CBC Radio Personalities 

Rosanna Deerchild hosts the CBC show, “Unreserved,” which I find to be a good source for some of the contemporary cultural trends emerging from young artists belonging to various Indigenous Nations. Deerchild has a great interview style, which I think elicits great conversation with her guests, resulting in good insights on pressing issues and concerns.   http://www.cbc.ca/radio/unreserved

Candy Palmater hosts, “The Candy show,” which is another source for great music and conversation. Her unique on-air personality really provides great perspectives when in conversation with guests. http://www.cbc.ca/radio/candy

5. First Story Toronto https://firststoryblog.wordpress.com/aboutfirststory/

Formerly known as “The Toronto Native Community History Project,” this initiative has expanded its bus tours to now include a mobile app, “First Story”.  People interested in learning about the Indigenous histories in and around Toronto may take app guided walks where points of interests will appear  on their mobile device and users may choose to listen to the story that corresponds to that place.

 

Module 1 – The Global and the Local in Indigenous Knowledge

1. My first resource link is simply a link to a poster; however, I feel that the poster is so important as an educator attempting to integrate First Nations learning concepts into my own teaching, and in respecting the fact that all people and cultures learn in different ways. This link is for the First Peoples Principles of Learning poster. I have one in my classroom that my students and I refer to often.

http://www.fnesc.ca/wp/wp-content/uploads/2015/09/PUB-LFP-POSTER-Principles-of-Learning-First-Peoples-poster-11×17.pdf

2. My second link is to the First Nations Education Steering Committee (FNESC) website. FNESC is a provincial-level committee that works to improve the quality of education and success for all First Nations learners in British Columbia. The FNESC website offers links to programs, a wide range of resources, post secondary education links (news, resources, and programs), and current as well as archived news articles related to First Nations education.

http://www.fnesc.ca/

3. My third link is to a collaborative and multi-group curriculum development project based on the traditions of the Witsuwit’en people of Northwestern British Columbia. This series of twenty-two short videos (the twenty-third video is a thank you to contributors and runs like the final “credits” portion of a movie) offer audiences the opportunity to view images from the 1920’s combined with recent images and interviews of the Witsuwit’en people, showing how traditions have been preserved and carried on today. This link appealed to me because of the readings in weeks one and two of ETEC 521 which discussed media representation of First Nations people and the preservation of traditions and culture.

http://lsc.sd54.bc.ca/index.php/video-files

4. My fourth link is to an article titled ” Children as citizens of First Nations: Linking Indigenous health to early childhood development” by Margo Greenwood (Paediatr Child Health. 2005 Nov; 10(9): 553-555). This article looks at early childhood programs for First Nations children, and the connection between health and well-being and preservation of culture and traditions. Greenwood discusses the diminished level of health for First Nations people across Canada and questions the values and ideologies imparted on First Nations youth through our typical early childhood development programs. Greenwood examines the fact that programs are generally based on a “school readiness goal” that is often not connected to the values and beliefs of Indigenous people. I found this article very interesting in terms of the links between educating First Nations children in culture, language and traditions, and the potential impacts on their overall health and well-being in the future.

http://www.ncbi.nlm.nih.gov/pmc/articles/PMC2722642/

5. My fifth link is to a National Post article “Native education problems won’t be fixed through more funding, study says” (Clarke, K., August 2014). I have included this article not because I find it a valuable resource necessarily, but because I believe it calls to question how dominant society and media view “success” in terms of First Nations learners. The article cites a study done by the Fraser Institute and refers to the author of the report, Ravina Baines, as saying that “Closer ties to a provincial system or replication of the provincial structure could improve graduation rates on reserves.” Because of the readings for the first three weeks of this course, I question the article’s foundations, and I question the implication that the “problems” with First Nations education on reserves are basically that the education given is not one created by the dominant society. Is it fair to judge how “successful” a system is based only on the values and beliefs of the dominant culture? I feel the article paints a negative picture of schools on reservations and I suppose I question the approach that is taken in the article. I feel that this article could lead to valuable discussions about what “success” truly means and what it means that an institute study and media are promoting the view that reserve schools could potentially fix their “problems” by aligning themselves more closely to dominant societal educational values and beliefs. It feels like colonialism in a less overt form to me.

http://news.nationalpost.com/news/canada/native-education-problems-wont-be-fixed-with-more-funding-study-says

United Nations Declaration on the Rights of Indigenous Peoples

http://www.un.org/esa/socdev/unpfii/documents/DRIPS_en.pdf

This is a great resource for teachers and students to find out more information about the United Nations Declaration on the Rights of Indigenous Peoples. Stating that indigenous peoples are equal to all other peoples, while recognizing the right of all peoples to be different, to consider themselves different, and to be respected as such.

Vanishing Cultures Project

Screen Shot 2015-10-11 at 5.08.14 PM

The Vanishing Cultures Project (VCP) partners with worldwide indigenous groups in an attempt to safeguard cultural values and practices.  They aim to collaborate in order to document lifestyles and traditions; creating a digital archive. I find this a very important issue due to the rapid globalization and loss of traditional knowledge, however I wonder what the best way is to compact that massive loss, and if this is a positive alternative?

The VCP has 4 main functions:

  1. Documentation of an indigenous community facing great change.
  2. Education to raise awareness about the struggles, issues, and customs of indigenous peoples.
  3. Advocacy for global diversity and Indigenous rights.
  4. Fundraising after each documentary after which profits are donated directly back to the indigenous community to help fund grassroots cultural initiatives.

To find out more:

http://www.vcproject.org/about/what_we_do/

 Module 1, Post 5

A New Understanding of Culture and Communication: The Impact of Technology on Indigenous Peoples

Module 1 – Post 5

https://www.ischool.utexas.edu/~vlibrary/edres/pathfinders/ajohnson/pathfinder.html

This webpage includes links to various sites and articles to answer questions such as: 1) “Where can I find sources that give a general overview of the affect of technology on indigenous peoples?” 2) “What uses of new technology are most beneficial to indigenous groups?” 3) “What are some problems Native Americans have encountered in gaining access to telecommunications technology, and what solutions are being explored?”