Tag Archives: Indigenous

Justin’s Module 4: Post 2 + 3

2. Aboriginal Perspective on Social Emotional Competence in Early Childhood

This journal gave me great insight on understanding of how to best support the development of Indigenous children and how important it is to promote positive social, emotional, educational and health outcomes. What is great about this study is that they looked at all Indigenous groups living in Canada: First Nations, Metis, and Inuit children. They addressed the issues of socio-cultural adversities related to colonization and loss of language and culture, that has contributed to long lasting struggles with social and emotional wellbeing and with positive identity development. Tremblay et al. wrote this study to help us identify the most important elements of healthy development for Aboriginal children, with a particular focus on social-emotional development. Social and emotional learning is the process through which children and adults acquire and effectively apply the knowledge, attitudes, and skills necessary to understand and manage emotions, set and achieve positive goals, feel and show empathy for others, establish and maintain positive relationships, and make responsible decisions. Social-emotional competencies have been defined to include: behavioural and emotional regulation, understanding emotions, showing self and social awareness, social problem solving, as well as relationship skills.

3. The Social and Emotional Wellbeing of Indigenous Youth

The aim of this project was to obtain a deeper and broader understanding of the health and wellbeing of Indigenous youth ages 12-24 living in Australia. This document provides insight on some programs and projects that have assisted Indigenous young people to succeed in life by overcoming adversity and building strength and resilience. Young people have so much to offer and contribute to society. Often it is youth who are most responsive to changing circumstances and best able to deal with dilemmas presented – to achieve a balance between change and continuity. So, investing in our youth will in turn provide them with opportunities and skills that will help them achieve success. One thing that isn’t presented in this pdf document is lesson plans of the programs that they designed. This would’ve been helpful for my project, as my group and I were going to create a few Social Emotional Learning (SEL) lesson plans, using the Circle of Courage framework. Nonetheless, it was a long, but informational resource that helped me formulate objectives that my group’s paper focuses on regarding the mental and emotional wellbeing of Indigenous youth.

Globalization and its impact on indigenous communities – Chris Cramer

In my third research weblog I decided to collect some recent resources that give me a better understanding of how globalization (driven in huge parts by a rapidly developing internet infrastructure) impacts indigenous communities. This will contribute to my research essay about the impact of internet infrastructure in remote indigenous communities and consequences for distance education.

The impact of globalization on Indigenous Intellectual Property and Cultures

Lecture by Professor Dr. Erica-Irene A. Daes, 25 May 2004, Museum of Sydney, Sydney Australia.

https://www.humanrights.gov.au/news/speeches/impact-globalization-indigenous-intellectual-property-and-cultures

 

Globalization of Cultural Heritage: Issues, Impacts, and Inevitable Challenges for Nigeria

Culture is the totality of learned, socially transmitted customs, knowledge, material objects and behaviour. It includes the ideas, value, customs and artefacts of a group of people (Schaefer, 2002). Culture is a pattern of human activities and the symbols that give these activities significance. It is what people eat, how they dress, beliefs they hold and activities they engage in. It is the totality of the way of life evolved by a people in their attempts to meet the challenges of living in their environment, which gives order and meaning to their social, political, economic, aesthetic and religious norms and modes of organisation thus distinguishing people from their neighbours. In Federal Republic of Nigeria (1988), culture comprises material, institutional, philosophical and creative aspects.

The process of expanding culture has been under way for many centuries, but technologies have increased the speed and have also broadened the distribution of cultural elements beyond communities and nations’ territorial frontiers.

http://www.webpages.uidaho.edu/~mbolin/nwegbu-eze-azogwa.htm

 

Globalisation and crisis of cultural identity

Globalization is a dynamic process which impacts differentially on various cultures around the world. It permeates cultural boundaries and in the process results in the spread of Western ideologies and values across the world. This paper investigates the relationship between globalization and cultural identity crisis underlying assumption that globalization is manifested in the intercultural penetration processes which have substantial effects on the cultural identities.

http://www.interesjournals.org/full-articles/globalisation-and-crisis-of-cultural-identity.pdf?view=inline

 

Globalization: its impacts on indigenous communities

According to the Anthropological Survey a total of 4,635 communities are now to be found in India. Out of this total, ‘tribal’ or Indigenous communities number 732. Under globalization. The impact of globalization on the Indigenous communities is manifold, and often they are ones most negatively affected. Under globalization, it is the tribal Indigenous areas that have had to face the attacks of massive developmental projects. Cases of displacement of tribal populations have increased in India. Commercial activities have also introduced alien forces, cultures and influences into the traditionally insulated life and culture of the Indigenous peoples. Deprivation of land and forests are the worst forms of oppression that these people experience. It has resulted in the breakdown of community life and a steady cultural death or ‘ethnocide ‘. The tribal people are exterminated by a process of attrition, through which their lands are taken away, their rivers poisoned, their cultures undermined and their lives made intolerable. Hunters and gatherers, forest produce collectors, fisherfolk, both inland and marine, and the rural artisans are the victims of globalization and modern development through appropriation of people’s resources for industrial advancement, especially in association with capital-intensive, machine-oriented technology.

http://www.anthropologywa.org/iuaes_aas_asaanz_conference2011/0047.html

 

Globalization and its Special and Significant Impacts on Indigenous Communities 

Globalization is really a painting of the earth whose rendering can never be truly fixed. Yet, it is emblematic of the social dimensions of human interactions. Globalization has particular urgency for the world’s Indigenous Peoples. Many Indigenous systems of collective economic production and distribution do not conform to capitalism’s cultural emphasis on individual accumulation. This manuscript explores the challenges to Indigenous societies from economic hegemonic regimes, bioprospecting, nature conservation, and extended continuing and derivative impacts. Crucially, Indigenous Peoples do not passively accede to domination by global market forces. Resistance, negotiation, and consultation are common features of Indigenous communities’ interactions with transnational corporations and international economic policy bodies, but the definition and content of these terms play out very differently for distinct societies. The article suggests appropriate protocols for engaging Indigenous societies and recognizes alternatives to domination. It concludes with an examination of how Indigenous Peoples may be embracing internet technologies to further their claims to self-determination.

https://papers.ssrn.com/sol3/papers.cfm?abstract_id=2070204

 

Resources:

Daes, E. (2012, December 13). The impact of globalization on Indigenous Intellectual Property and Cultures. Retrieved November 05, 2017, from https://www.humanrights.gov.au/news/speeches/impact-globalization-indigenous-intellectual-property-and-cultures

Globalization: its impacts on indigenous communities. (2011). Retrieved November 05, 2017, from http://www.anthropologywa.org/iuaes_aas_asaanz_conference2011/0047.html

Hershey, Robert, Globalization and its Special and Significant Impacts on Indigenous Communities (May 26, 2012). Arizona Legal Studies Discussion Paper No. 12-19. Retrieved November 05, 2017, from https://ssrn.com/abstract=2070204

Kaul, V. (2012). Globalisation and crisis of cultural identity. Retrieved November 05, 2017, from http://www.interesjournals.org/jribm/december-2012-special-issue-vol-2-issue-13/globalisation-and-crisis-of-cultural-identity

Nwegbu, M. U., Eze, C. C., & Asogwa, B. E. (2011). Globalization of Cultural Heritage: Issues, Impacts, and Inevitable Challenges for Nigeria. Retrieved November 05, 2017, from http://www.webpages.uidaho.edu/~mbolin/nwegbu-eze-azogwa.htm

 

 

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

 

Solutions for Aboriginal Education or Aboriginal Education AS the solution? (Mod 3, Post 1-5)

It seems that these past few weeks discussions, as well as my research, has been setting me towards similar paths in searching for solutions to help promote Indigenous learning in education.  While student choice over content and project delivery have always increased engagement, I’ve come to realize how projects that provide a real voice and personal narrative are particularly important to Indigenous students.  Moreover, although the content might not fit neatly within the confines of western learning outcomes, with vision, resources, and risk tasking (both on the part of teachers/facilitators and students) new programs can take flight like N’We Jinan and could contribute towards school credits and ultimately student/youth success.

But as I was researching for solutions to education barriers I was also frequently reminded of the successes many Indigenous youths have enjoyed. Too often the media is used to only highlight the issues and problems facing indigenous communities, but rarely highlights the remarkable and impactful ways these youths are empowering themselves and/or their communities.  From Ashley Callingball who was the first Canadian and first First Nations to win Miss Universe, to musical talents such as Tanya Tagag and Leonard Sumner, to activists like Tracie Leost.

The average Canadian impression of Indigenous communities in crisis is not limited to youth, but for most Canadians, expands outward to all of Canada’s Indigenous peoples.  This perspective needs to shift, and quickly, in order to accommodate the change that is coming with regards to “…Canada’s indigenous people’s involvement in the economic growth of this country; the initiatives they have under way for preparing the large numbers of indigenous youth poised to enter Canada’s labour force; or even the names of two or three aboriginal organizations achieving remarkable success with their enterprises.” (Calliou, 2012).

In addition, “By 2020, there is estimated to be a shortfall of one million workers in Canada, mostly in high skilled and knowledge-oriented occupations” and “In Canada, the Aboriginal population is the fastest growing demographic in Canada. It’s growing at roughly twice the annual rate of the general population. In the next 15 years, more than 400,000 Aboriginal young people will reach labour-market age” (Charleyboy, 2017).

Image result for 2020 aboriginal youth in workforce canadaImage result for stats can Community well-being scores, 1981–2011

Source: Indigenous and Northern Affairs Canada – 2017–18 Departmental Plan

So unbeknownst to many Canadians, improving the Community well-being of Inuit and First Nations and repairing the western education system to be more inclusive to Indigenous learners is not solely for their benefit alone, but also selfishly for Canadians as well if they wish to keep Prime Minister Justin Trudeaus’ trend of a successful and prosperous Canadian economy.

 

References

Calliou, B. (2012, October 15). Let’s hear more indigenous success stories. Retrieved October 30, 2017, from https://www.theglobeandmail.com/opinion/lets-hear-more-indigenous-success-stories/article4610389/?arc404=true

Charleyboy, L. (2017, October 11). The Problem with Aboriginal Education in Canada and what you can do about it. Retrieved October 30, 2017, from https://www.jobpostings.ca/career-guides/aboriginal/problem-aboriginal-education-canada-and-what-you-can-do-about-it

From music to helping others Indigenous youth take the lead. (2017, June 09). Retrieved October 30, 2017, from http://www.cbc.ca/radio/unreserved/from-music-to-helping-others-indigenous-youth-take-the-lead-1.4152032

Indigenous and Northern Affairs Canada – 2017–18 Departmental Plan. (2017, March 09). Retrieved October 30, 2017, from http://www.aadnc-aandc.gc.ca/eng/1483561566667/1483561606216

Morin, B. (2016, January 14). 16 Indigenous movers and shakers to watch in 2016. Retrieved October 30, 2017, from http://aptnnews.ca/2016/01/14/16-indigenous-movers-and-shakers-to-watch-in-2016/

Filling in the Gaps- When Students Become the Teachers (Mod 2-Post 5)

BC has recently revamped its curriculum and one of the main new components is the focus on Canada’s Indigenous Peoples. However, the teacher training and educational resources to support this new curriculum are not all in place.  This article from the Tyee Newspaper is a reminder that sometimes the best sources of knowledge and teaching can come from the students.  While I would never advocate putting a child on the spot to talk about their heritage in front of the rest of the class, if a student is willing to share his/her personal experiences and ideas on a subject, it often has a much more impactful and intrinsic connection with the students (and teacher) receiving this teaching.

https://thetyee.ca/News/2017/09/05/Bumpy-Start-for-BC-First-Peoples-Curriculum/

Overcoming Barriers Starts with Funding and Education (Mod 2 Post 4)

Coming off my last post and in my search for financial support for Indigenous girls in post-secondary education, I came across an Indigenous-led registered charity called Indspire.  In addition to it dispersing financial aid, it also provides an online resource for teachers with a variety of lesson plans, online webinars, in-class seminars and links to upcoming events.

In my research so far about the barriers facing Indigenous women in STEAM and tech-related fields, two trends are emerging- funding and teacher education.  Funding is one way to support Indigenous students becoming successful in education, but another large indicator for success is the education of teachers and their knowledge and understanding of how to deliver curriculum and better help support Indigenous students.  There are two upcoming conferences that will have Indigenous students and Indigenous educators sharing their experiences and practices of what works and providing teachers with some of this knowledge and understanding about Indigenous needs in education.

The first event is coming up this Oct 19th at Simon Fraser University where a panel of 3 Laureates (Dakota Brant- First Nations, Maatalii Okalik- Inuit, and Gabrielle Fayant- Metis), will “discuss issues such as being the first person in the family to go to university or being the only Indigenous student in the class, and how schools can better support Indigenous students.”  Registration is still open. 

Another upcoming conference is the 23rd Annual Aboriginal Education Conference “Renewing our Relationship” put on by the First Nations Education Steering Committee and happening in Vancouver Nov 30- Dec 1-2 at the Westin Bayshore.  As stated on their website this conference will be:

“Showcasing innovative curriculum, inspiring people and excellent networking opportunities, the First Nations Education Steering Committee (FNESC) Annual Aboriginal Education Conference draws over 800 educators each year. Our conference theme, Renewing Our Relationship, will explore the role of education in reconciliation as part of the ongoing conversations about Canada’s 150th celebrations and planning for the future of First Nations education in British Columbia. This will include examining how we can work together to transform our relationships in order to advance quality First Nations education.

There are a variety of workshops to choose from and several keynote speakers,  including one of the authors from our course readings- Dr. Jan Hare who is the Associate Dean for Indigenous Education (UBC).

 

Women in Tech- or Lack Thereof (Mod 2-Post 3)

Thinking about the recent initiatives set forth by the BC government to recruit and train British Columbians in skilled trades, I wondered if there was an for technology training specifically for Indigenous peoples.  It was here where I found out about the 2.2 Million invested into Indigenous skills training for the tech sector. 

The Bridging to Technology program was created by the First Nations Technology Council and when reviewing the team making up the council I was pleasantly surprised to see a team full of women.  However, I was disappointed to find the board of directors consisted of only men.  This was a stark reminder of the gender gap in authoritative roles that women of all ethnicities face.

As the CNET article highlights, the tech industry is already male-dominated:

And this is for white women. The statistics get worse if you’re a woman of a minority.  According to a study done by Michelmore & Sassler (2016), “Black women, Latina women, and Indigenous women especially, earn less than white and Asian American women” (Rao & Lunau, 2017).

The dominance of men over women in higher paid, higher power positions is a trend in most sectors but is especially pronounced in the tech sector.  As Blanche (2016) highlights “The problem is when diversity programs focus on “women” as a whole, they often fall into the trap of prioritizing the majority: White Women”.

If we truly want to make our tech industry more diverse, we need to analyze the barriers that Indigenous women face specifically.  Grants for an example are a start, but while I did find technology grants for women, I was unable to find grants dedicated specifically to Indigenous women

References

Blanche, A. (2016, December 20). Diversity in tech too often means ‘hiring white women.’ We need to move beyond that. Retrieved October 15, 2017, from https://www.recode.net/2016/12/20/14013610/gender-diversity-women-race-age-geography-initiative

Michelmore, K. & Sassler, S. (2016). Explaining the Gender Wage Gap in STEM: Does Field Sex Composition Matter?RSF: The Russell Sage Foundation Journal of the Social Sciences 2(4), 194-215. Russell Sage Foundation. Retrieved October 15, 2017, from Project MUSE database.

Rao, A., & Lunau, K. (2017, April 04). You Can’t Close the Gender Gap in Science and Tech Without Equal Pay. Retrieved October 16, 2017, from https://motherboard.vice.com/en_us/article/4xeevp/stem-science-technology-women-pay-gap-equal-pay-day

 

How can the internet help to preserve indigenous culture – Chris Cramer

In my first weblog I focused on how indigenous communities can get online. In my second weblog I want to look at the question how the internet can help to preserve indigenous culture.

Life at the Edge of the Internet

Preserving the Digital Heritage of Indigenous Cultures

Abstract

This paper presents our research and field work with the Waorani Indians in eastern Ecuador regarding how they can preserve their digital heritage and culture on the Internet. We focused on empowering the Waorani to use technology to approach the Internet on their terms: to tell their story, not have their story told, to be independent, not dependent. Using analogies to life in the jungle, we explored issues such as digital self-determination, proprietary file formats, control of material entrusted to cloud service providers, international data import/export, content ownership vs. licensing, and intellectual property.

Archival systems are only as valuable as their input data. This data is at risk due to competing economic and legal forces that can adversely influence content, digitization, ownership, and permitted usage. To address this problem, we present an encryption framework that encourages medical tourism to indigenous villages by protecting archived medical data, privacy, and constitutional rights.

http://www.unesco.org/fileadmin/MULTIMEDIA/HQ/CI/CI/pdf/mow/VC_Madsen_et_al_E_1330.pdf

 

How to Preserve Cultural Memory in the Digital Age

Humans are a fortunate species. We are not the strongest or fastest. We don’t have the biggest brains or live the longest. Yet we are dominant over the planet. From cuneiform to computer chip, our memory technologies give us a unique survival advantage: knowledge. But that knowledge is not secure in the digital age.

We’re moving from an information economy of relative scarcity to one of abundance. And we have yet to build an infrastructure that can manage titanic masses of data at scale. The high cost of publishing books and making films forced us to ask what we can afford to save. But anyone with an internet connection can write blogs and post home movies to YouTube. Now we must decide what we can afford to lose. […]

https://www.huffingtonpost.com/abby-smith-rumsey/culture-memory-digital_b_10357622.html

 

Aboriginal Culture in the Digital Age

The object of this paper is to bring a holistic perspective to the implications of ICT for Aboriginal ways of living, thinking and knowing. Is ICT the potent enabler for the promotion, renewal and enrichment of Aboriginal cultures as many claim? For example does ICT offer new possibilities for the preservation and teaching of Aboriginal languages? Within the context of increasing numbers of Aboriginal peoples living away from traditional communities in large urban melting pots, can technology help safeguard the right of Aboriginal children and young people to learn their culture and speak their Indigenous languages? On the other hand, what types of cultural risks does the new ICT broadly, but not exclusively, refer to existing and emerging digital technologies such as the computer, telecommunications, the Internet, wireless, satellite, mobile phones, etc. technology present for Aboriginal peoples? Is appropriation and distortion of traditional Aboriginal knowledge one of them, and if so, what can be done to mitigate the risks of inappropriate access and use of this knowledge? These are some of the major questions explored in this paper.

http://www.kta.on.ca/pdf/AboriginalCultureinaDigitalAge.pdf

 

The Use of ICT to preserve Australian Indigenous Culture and Language – a Preliminarily Proposal Using the Activity Theory Framework

Abstract

Propinquity between Australian Indigenous communities’ social structures and ICT purposed for cultural preservation is a modern area of research; hindered by the ‘digital divide’ thus limiting plentiful literature in this field in theoretical or practical applications. Consequently, community consultations become mandatory for deriving empirical and effective processes and outcomes in successful culture and language preservation and teaching of Indigenous culture in Aboriginal Australian communities. Analysis of a literature review has identified ICT as the best provision method to immortalize and teach cultural knowledge and language for Indigenous Australians determined by the accessibility of ICT’s, the capacity of Aboriginal Australians to learn to use ICT and in some instances, the increased cost effectivity for multi-community communications and meetings from geographically dispersed land councils to use ICT. This research examines the effectiveness and outputs of culturally conscious, end-user driven ICT development and implementation into contemporary Indigenous Australian social structures and communities.

https://www.researchgate.net/profile/Sarah_Van_Der_Meer/publication/297324225_The_Use_of_ICT_to_preserve_Australian_Indigenous_Culture_and_Language_-_a_Preliminarily_Proposal_Using_the_Activity_Theory_Framework/links/56de5f9c08aeb8b66f94b0bb/The-Use-of-ICT-to-preserve-Australian-Indigenous-Culture-and-Language-a-Preliminarily-Proposal-Using-the-Activity-Theory-Framework.pdf

 

Indigenous tribe in Brazil creates video game to help preserve culture

For indigenous communities grappling with how to preserve their cultures, there’s the constant question of how to bridge the gap between historical tradition and a tech-focused world. But a seemingly unusual medium has emerged as an avenue toward achieving this goal: gaming. And one indigenous tribe in Brazil is using it as a means to tell their story.

http://mashable.com/2016/03/07/indigenous-video-game-huni-kuin/#tt1rI6LKtOqu

 

References:

Aboriginal Culture in a Digital Age. (n.d.). Retrieved October 15, 2017, from http://www.kta.on.ca/pubRep.html

Dupere, K. (2016, March 07). Indigenous tribe in Brazil creates video game to help preserve culture. Retrieved October 15, 2017, from http://mashable.com/2016/03/07/indigenous-video-game-huni-kuin/#tt1rI6LKtOqu

Katikala, R., Madsen, K., & Mincaye Nenquimo Enqueri, G. (n.d.). Life at the Edge of the Internet Preserving the Digital Heritage of Indigenous Cultures. Retrieved October 15, 2017, from http://www.unesco.org/new/en/communication-and-information/events/calendar-of-events/events-websites/the-memory-of-the-world-in-the-digital-age-digitization-and-preservation/presentations-day-1/

Rumsey, A. S. (2016, June 14). How to Preserve Cultural Memory in the Digital Age. Retrieved October 15, 2017, from https://www.huffingtonpost.com/abby-smith-rumsey/culture-memory-digital_b_10357622.html

Van Der Meer, Sarah & Meer, Der & Smith, Stephen & Pang, Vincent. (2015). The Use of ICT to preserve Australian Indigenous Culture and Language – a Preliminarily Proposal Using the Activity Theory Framework. Retrieved October 15, 2017, from https://www.researchgate.net/profile/Sarah_Van_Der_Meer/publication/297324225_The_Use_of_ICT_to_preserve_Australian_Indigenous_Culture_and_Language_-_a_Preliminarily_Proposal_Using_the_Activity_Theory_Framework/links/56de5f9c08aeb8b66f94b0bb/The-Use-of-ICT-to-preserve-Australian-Indigenous-Culture-and-Language-a-Preliminarily-Proposal-Using-the-Activity-Theory-Framework.pdf

 

 

Module 2 Weblog Posts 1 – 5 – Kenny Jamieson

For my second entry into the Weblog, working with some of the recommendations made by Professor Marker, I have attempted to focus my searching on the understanding the connection between language, culture and landscape.  Also, in keeping in line with the focus on educating with technology, I have worked to find additional examples of ways that Indigenous languages are attempting to be preserved and passed on through using technology.

Last Fluent Stolo Speaker:

http://vancouversun.com/news/local-news/last-fluent-stolo-speakers-language-lives-within-her

This first link is from the Vancouver Sun and the article and accompanying video highlight the efforts being taken to help preserve the Halq’emeylem language.  This language is on the verge of no longer having any fluent speakers of it and the article highlights the importance of finding ways to help ensure future generations can become fluent in the language.  Some interesting quick takeaways from the article and video are that one of the linguist’s working on preserving the language describes how context and pronunciation are just as important as dictionary definitions.  She also speaks in the video about how knowing other languages can have a positive impact on the way you perceive the world.

Language and Identity, Language and the Land – Patricia Shaw

UBC E-Link – http://ojs.library.ubc.ca/index.php/bcstudies/article/viewFile/1595/1636

This journal article from Patricia Shaw focuses on how language is a crucial part of identity and culture for Indigenous cultures.  She compares the importance and impact of language on Indigenous identities to that of the English language on people who are native English speakers.  This comparison is used to show the devastating effects of language extinction on Indigenous communities and how by losing their language it directly impacts their culture.  Her article goes on to discuss how individual Indigenous languages have a direct tie to the landscape, and how understanding ones identity is linked to their ancestral language and land.  As many Indigenous languages, lands and cultures go unrecognized, either through ignorance or other means, it becomes more challenging for communities to continue to value their heritage and ensure it is passed on to future generations.  As Shaw’s article is centered around communities in British Columbia, her message and claims are quite powerful.

“Speaking with names” – Keith Basso

http://www.douri.sh/classes/readings/Basso-SpeakingWithNames-CultAnthro.pdf

Following one of the recommendations made by Professor Maker regarding my research statement, I looked into the work of Keith Basso.  This essay is part of a larger collection titled “Wisdom Sits in Places” and this particular essay focuses on the connection between landscape, places and language among the Western Apache.  Within the article, there is a particularly interesting section that details a short conversation between two members of the community.  Through their conversation, it becomes clear that places have a unique significance in their culture and that places help connect people to their ancestors and that their language is also directly connected to places.  Within the stories that the Western Apache tell, locations and places in which the stories take place are paramount.  There is a line that states “Placeless events are an impossibility; everything that happens must happen somewhere”.  I think this line in particular signifies the importance of place and land within Indigenous languages and cultures.

Indigenous Language Revitalization TEDx Talk – April Charlo

https://www.youtube.com/watch?v=6kuC_IemiCs

This TEDx video focuses on how languages are used as a way to help people create meaning and understanding of their world.  The speaker goes on to discuss the concept of ownership, and how for some Indigenous communities, this is not an idea that exists naturally in their language.  The reference she makes is focused specifically on the natural environment and how it is impossible to own things that occur naturally in the world.  For many Indigenous communities, certain concepts were forced upon them and their languages and cultures were forced to adapt to new ideas in order to survive – such as the concept of owning land.  The video also highlights the connection between Indigenous cultures, language, and the land by discussing the idea of owning water.  For the communities being talked about, water was not something that could be owned but that one had to ask to use.  The speaker’s community understood how vital water was to life and did not believe in owning it.  The video highlights how languages can have important meanings that go with the words being used and show important connections that different groups can have to certain aspects of the environment.

How Technology is Saving Native Tribe Languages TEDx Talk – Darrick Baxter

https://www.youtube.com/watch?v=pPBI8oUXZ8Q

This video focuses on how utilizing technology as a way to teach a language, in this case Ojibway, can be beneficial for learners who are interested in technology.  The speaker in the video created an app to engage his daughters with learning the Ojibway language after he found that other methods, such as books or audio CDs, were not as successful.  The speaker also discusses how the source code for the app was released for other Indigenous groups to use to create their own language apps and how various groups have created apps as a way to preserve and teach their language.  Apps continue to show up as ways for languages to be shared and learned.  An interesting feature of the Ojibway app discussed in the video (available here – http://www.ogokilearning.com/ojibway/) is that it is designed to work offline so that those living in places without reliable internet connections can still use it.

 

Indigenous Peoples, Technology, and our Post-Secondary Institutions (Mod 1 Post 4 & 5)

With our recent class discussions on the cultural neutrality of technology and the difference of educational goals in our Indigenous communities, I realize there is strong evidence for and against Indigenous use of technology and the extent of its benefit. However, for the non-Indigenous community, I believe that technology been an invaluable tool to help increase awareness and understanding as well as helping to promote advocacy for Indigenous communities.

Many have a willingness to learn but not always the tools or resources at their disposal.  Technology helps reduce boundaries by increasing our learning networks.  One of these learning networks is the MOOC/EdX course run by Jan Hare through UBC on Reconciliation through Education.  This free online course starts Oct 16, 2017 and covers the following program outcomes:

  • Explore personal and professional histories and assumptions in relationship to Indigenous peoples histories and worldviews
  • Deepen understanding and knowledge of colonial histories and current realities of Indigenous people
  • Engage with Indigenous worldviews and perspectives that contextualize and support your understanding of the theories and practices of Indigenous education
  • Develop strategies that contribute to the enhancement of Indigenous-settler relations in schools, organizations, and communities
  • Explore Indigenous worldviews and learning approaches for their application to the classroom or community learning setting
  • Engage in personal and professional discussions in an online environment with others committed to understanding and advancing reconciliation

Additionally, another post-secondary resource from UVic sees the revitalization of Aboriginal languages. Technology and western education has contributed to the diminishment of Aboriginal languages,  but now it is also being used to revitalize the languages not only with the descendants of native tongue speakers but with the non-Indigenous community as well.   While this course, unfortunately, is not free, it does offer courses that are face-to-face with Indigenous community members as well as career opportunities to work in and with various Indigenous communities upon completion of the course.  The program outcomes are as follows:

  • Learn foundational knowledge and skills in linguistics that are needed to undertake language preservation and revitalization work.
  • Build knowledge and skills in language preservation and revitalization.
  • Develop your ability to analyze language preservation issues relevant across Indigenous cultures and specific to your own communities.
  • Enhance your capacity to develop responsive strategies and programs designed to preserve and revitalize Indigenous languages.
  • Earn a comprehensive and respected certificate.
  • Create a foundation for subsequent academic studies in related areas, such as education, cultural resource management and linguistics.