Tag Archives: Indigenous

Internet Access and Indigenous Communities – Chris Cramer

Getting remote Indigenous communities online

Most remote Australian Indigenous communities have little or no access to digital technology. Last year, three internet-enabled terminals were installed as a trial in the remote communities of Burraluba Yuru Ngurra (Halls Creek WA), Binjari Top Camp (NT) and Bana Yarralji Bubu (Shiptons Flat QLD).

The terminals are robust, free standing units with vandal-resistant screens, keyboards and touchpads, designed to run 24/7 in the harshest conditions. Each has three screens and keyboards so several people can use them simultaneously. Educational games, books, and a child-friendly copy of Wikipedia were included as part of the content.

Source: http://theconversation.com/getting-remote-indigenous-communities-online-19549

Internet access in Aboriginal communities

The Internet is yet to make a difference in remote Aboriginal communities. Very few people there own a computer and even fewer are connected.

Source: https://www.creativespirits.info/aboriginalculture/economy/internet-access-in-aboriginal-communities#ixzz4tLrK4ltB

Home Internet for Remote Indigenous Communities

Only one household out of 30 in the Kwale Kwale, Mungalawuru, and Imangara communities in Central Australia is connected to the internet.

The Home Internet for Remote Indigenous Communities provides a baseline study of communication use in these three remote communities. It includes an overview of existing policies, demonstrating the significance of the intersection between communications and social policy for indigenous consumers living in remote communities.

Source: http://accan.org.au/files/SWIN-CLC-CATHomeInternet.pdf

Social media and digital technology use among Indigenous young people in Australia: a literature review

The use of social media and digital technologies has grown rapidly in Australia and around the world, including among Indigenous young people who face social disadvantage. Given the potential to use social media for communication, providing information and as part of creating and responding to social change, this paper explores published literature to understand how Indigenous Australian youth use digital technologies and social media, and its positive and negative impacts.

Source: https://equityhealthj.biomedcentral.com/articles/10.1186/s12939-016-0366-0

Is the Internet A Useful Resource For Indigenous Women Living In Remote Communities In Canada, Australia and New Zealand To Access Health Resources?

In the emerging Information economy, the internet is a very powerful resource. Yet for most Indigenous people, access to this resource is very limited. This report examines the digital divide in our society and how it affects Indigenous peoples in remote communities in Canada, Australia and New Zealand. Also explored is the issue of whether or not the internet is a viable resource for Indigenous women to access health resources, and other valuable information that promotes a holistic approach to health and well-being.

Source: http://www.yorku.ca/anthna/DigitalDivide.pdf

References:

Fisher, J. (2013, November 25). Getting remote Indigenous communities online. Retrieved September 21, 2017, from http://theconversation.com/getting-remote-indigenous-communities-online-19549

Rennie, E, Crouch, A, Wright, A & Thomas, J 2011, Home Internet for Remote Indigenous Communities, Australian Communications Consumer Action Network, Sydney. Retrieved September 21, 2017, from http://accan.org.au/files/SWIN-CLC-CATHomeInternet.pdf

Rice, E. S., Haynes, E., Royce, P., & Thompson, S. C. (2016, May 25). Social media and digital technology use among Indigenous young people in Australia: a literature review. Retrieved September 21, 2017, from https://equityhealthj.biomedcentral.com/articles/10.1186/s12939-016-0366-0

Smillie – Adjarkwa , C. (2005). Is the Internet A Useful Resource For Indigenous Women Living In Remote Communities In Canada, Australia and New Zealand To Access Health Resources? [PDF]. National Network for Aboriginal Mental Health Research. Retrieved September 21, 2017, from http://www.yorku.ca/anthna/DigitalDivide.pdf

Spirits, J. K. (n.d.). Internet access in Aboriginal communities. Retrieved September 21, 2017, from https://www.creativespirits.info/aboriginalculture/economy/internet-access-in-aboriginal-communities

Teaching the Students (Mod 1 Post 2)

To play off Natalie’s post, I find that Wab Kinew’s videos are informative and popular with students. Like Natalie says, it’s important to get the right information and I try to find sources of information about Indigenous peoples BY Indigenous peoples. He is a great speaker and tackles issues like residential schools and First Nations stereotypes. He was also recently within the past 24 hours elected as the leader of the Manitoba New Democrat Party. There are a lot of great resources out there and not always time to get through them. Thats why I enjoy posting links to different videos found both by myself and other students for them to watch on their own time. I find it very rare that they ever just watch the one video but watch multiple videos connected with the original post. Technology is always a double edged sword. And in the same way one can get sucked into watching multiple cat fail videos, students can also get sucked into an issue or topic brought up in class using the same technology medium if we provide them the right guidance.

MODULE 3 WEBLOG

The following are resources (articles, videos, websites) on ideas and initiatives focused on Indigenous knowledge, learners and education:

Conestoga College. (2017, March 20). Indigenizing Post-Secondary Education [Video file].

This video explores the experiences of a few post-secondary Indigenous students, within their courses and on-campus supports. The students provide suggestions on going beyond a Euro-centric style of teaching and infusing Indigenous content and teaching methods into the education system, as well as ways to help build stronger relationships among Canadians.

Project of Heart. (n.d.). Project of Heart.

This is an “inquiry based, hands-on, collaborative, inter-generational activity” that helps students learn about the history of Aboriginal people in Canada, including the legacy of the residential school system. It is tailored to different grade levels, including post-secondary, but is not only tied to educational institutions: it can be used by anyone.

Province of BC. (2013, October 25). Changing Results for Young Readers: Laura Tait, First Peoples Principles of Learning [Video file].

This is a presentation by Laura Tait, an educator and administrator. She covers ideas such as Indigenous identity, pedagogy, reflective practice, relationships and understanding. Tait invites viewers to look at the world through an Indigenous lens. She shares some activities that teachers can use with their students and resources for their professional development.

Simon, J., Burton, K., Lockhart, E. (2014). Post-secondary distance education in a contemporary colonial context: Experiences of students in a rural First Nation in Canada. International Review of Research in Open and Distance Learning 15(1).

This article shares some of the challenges of and opportunities through post-secondary online/distance education in rural and remote First Nation (Indigenous) communities in Canada. The Elsipogtog First Nation community in Nova Scotia is profiled. Student experiences using videoconferencing technology are shared.

University of British Columbia. (2017, February 17). Learning from Story [Video file].

This video is part of a non-credit massive open online course (MOOC), “Reconciliation Through Indigenous Education,” which focuses on strategies, teaching examples and resources supporting teaching and learning of Indigenous ways of knowing. The video focuses on the use of Indigenous storytelling and the benefits of utilizing it as a teaching strategy.

Module 4 – Indigenous Education and the Environment

Indigenous Environmental Education for Cultural Survival

https://nycstandswithstandingrock.files.wordpress.com/2016/10/simpson-2013.pdf

This paper, written by an Ojibwe PhD student at Trent University, addresses a number of “serious and complex environmental issues” facing Indigenous communities in the Canadian context. It is focused predominantly on post-secondary environmental education programs, and touches on the importance of Indigenous philosophies in education, including elders in program development, language, Indigenous ways of knowing, the connection to land. This document also touches on the ways in which Western science plays into supporting Indigenous education. I found it particularly interesting to explore the ways in which Indigenous education is addressed and promoted at a post-secondary level, and my predominant focus has been on earlier education.

Indigenizing Environmental Education: Conceptualizing Curriculum that Fosters Educational Leadership

http://www.mfnerc.org/wp-content/uploads/2013/04/Section4_Indigenizing-Environmental-Education-Conceptualizing-Curriculum-that-Fosters-Educational-Leadership.pdf

This article reviews various reforms that have taken place in the public education systems across Canada that continue to exacerbate a gap between Indigenous knowledge and mainstream environmental education by highlighting two dichotomous perspectives. It further considers how to bridge this gap, by suggesting activities and ways for students to develop a meaningful understanding and sense of importance for place. Topics include oral story-telling, intergenerational knowledge sharing, and how to incorporate one’s environment into curricula in alternative ways.

Aboriginal Cultural Programs

http://www.cheakamuscentre.ca/programs/aboriginal-education-programs

This website provides information on a variety of educational programs available to students and adults to broaden their understanding of the Squamish Nation territory in British Columbia. The Cheakamus Centre was formerly known as the North Vancouver Outdoor School, and as the name implies, its main focus it centred on providing educational experiences based in nature and the surrounding environment. It also has an active role in the conservation of various areas on the North Shore.

TEDxDarwin – Chris Garner – Transforming the Teacher in Indigenous Education

This Ted Talk sees Australian educator Chris Garner challenge the ways in which educators can evolve in their practice to meaningfully improve Indigenous student success by engaging in school and increasing their graduation rates. Stories and example are in an Australian context but are very relatable and transferable to our communities in Canada. Chris Garner asks how we can make activities relevant to each student’s real life and desired outcomes, versus treating and assessing each student the same way.

Clearing

clearingmagazine.org

CLEARING is a nonprofit organization based in the United States that serves as “an online and print magazine for environmental literacy education in the Pacific Northwest and Cascadia bioregion.” It is a useful resource for educators looking for tools and strategies to connect environmental education/issues with their curricula, and offers best practice strategies. The bottom of the Monthly Newsletter section provides a useful, wide-ranging search option that allows you to browse information by theme or topic.

Module 4 Weblog – Anne Coustalin

For this final module, I chose to continue my investigation of the intersection of (Western) Place-based education and Indigenous learning from place. I also broadened my scope to explore some models outside of the public school system – specifically band and reserve schools.

Sterenberg, G. (2013). Learning Indigenous and Western mathematics from place. Mathematics Education Research Journal, 25(1), 91-108.

In this paper, the author explores one student’s experiences with learning mathematics from place. The paper recounts a math unit exploring triangles that was taught to grade nine students in SOMEWHERE. In the unit, place was the inroad for intertwining Western and Indigenous math learning. The author provides a useful analysis of the distinction between hands-on, place-based learning and Indigenous learning from place. The approach taken for the unit was not so much a blending of Indigenous and Western approaches, but rather an intertwining “to increase tensile strength”. As a result of participating in the unit, students reported increased confidence in math competency as well as increased connections to the land and feelings of belonging to their culture. I found this approach to be a compliment to the idea of “Two-Eyed Seeing”, “two-way Aboriginal schooling”, and “walking in both worlds”.

NSF Includes: Envisioning Impact – Integrating Indigenous and Western Knowledge to Transform Learning and Discovery in the Geosciences

Here is a quote from the website:

[The program] uses the principles of collective impact (CI) to create new partnerships between tribal communities and STEM institutions that promote the participation and inclusion of Native American (NA) scientists in the geosciences.

Our proposed program partners the Rising Voices: Collaborative Science for Climate Solutions (Rising Voices) member tribal colleges and communities with Haskell Indian Nations University, NCAR, Biosphere 2 (B2), and UCAR’s SOARS internship and GLOBE citizen science programs. Together, we commit to greater integration of indigenous and “traditional western” knowledge into collectively-developed climate change research projects, enhancing our collective ability to address climate change, and contributing to climate resilience in all communities.

This program is a good example of attempts to draw from the strengths of both Western and Indigenous knowledges in finding solutions to ecological problems. The fact that it is funded by the National Science Foundation indicates that such collaborations are increasingly seen to be of value within Western science organizations.

Cosmic Serpent – Bridging Native and Western Science Learning in Informal Settings

This program, which is also funded by the (U.S.) National Science Foundation, is a four-year collaboration between the Indigenous Education Institute and the University of California-Berkeley targeting informal science education professionals. This project is designed to explore the commonalities between western science and native science in the context of informal science education.

The group has produced a beautiful and informative ebook based on their project outcomes, which is available to download free on their website. Here is a quote from that book:

Cosmic Serpent set out to explore commonalities between Western and Native science, taking into account that Native cultures have, over millennia, developed ways of knowing that are highly adapted, interconnected, and enduring. Each knowledge system informs the practice of science and its role in society in a fundamental way, and the commonalities can provide a framework for developing mutually inclusive learning experiences in STEM (science, technology, engineering, and mathematics).

Successful Practices In First Nations Schools: They Tyee special edition (September 2011)

This special issue is part of a series hosted by the Tyee Solutions Society. In it, reporter Katie Hyslop explores several different models for BC Aboriginal education. There is great breadth of scope here from examining the context (successes and challenges faced by Aboriginal youth in BC as well as legislation and rights concerning indigenous education, and funding for indigenous education) to specific working models of Indigenous education both within BC and internationally.

Exploring the topic of reserve/band schools

In exploring education models that chose to focus more intensely on Indigenous knowledges and ways of knowing, I came across several interesting newspaper articles on reserve/band schools in BC. These articles shone a light on various aspects of the schools, from how they operate to how they are funded and fit within the provincial system. Here are some of the more relevant articles I encountered.

Module 3 – Weblog – Tanya Walsh

Below you will find some additional resources on Spirituality in Indigenous Education:

Battiste, M. (2008, March 26 -29). Nourishing the Learning Spirit: Elder’s Dialogue. Saskatoon, SK: Aboriginal Education Research Centre, University of Saskatchewwan. Retrieved from http://aerc.usask.ca/downloads/Nourishing-the-Learning-Spirit-Elders-Dialogue-8.pdf
- This is an outline of the proceeds from a conference of elders from diverse language groups gathered to discuss the concepts of lifelong learning and the learning spirit.
- They define the ‘learning journey’ as a “holistic outcome of diverse conditions, contexts, relationships, education, training, and connections with a living universe” (Battiste, 2008. p. 12).
- They discuss how an acknowledgment of the spirit world is an integral part of the learning journey and must be honoured through ceremony and relationships with spiritual leaders in the community.

George, N. (2008). Aboriginal Adult Literacy: Nourishing Their Learning Spirits. Saskatoon, SK: Aboriginal Learning Knowledge Centre, University of Saskatchewan. Retrieved from http://fneii.ca/NourishingSpirits_LitReview_en_1_.pdf
- This is a literature review on Aboriginal literacy designed to provide information and direction for those working in the field of Aboriginal literacy.
- It describes people as having a body, heart, mind and spirit, with spirit being the most important part because that is the essence of who you are. Therefore, they state that it is imperative that adult educators engage learners spiritually by helping them make meaning out of what they are learning, in order to help them answer their deepest questions, as these are a people who believe that we are one with creation, not separate from it.
- The learning spirit is the state of being that facilitates learning and will help a person fulfill his/her purpose for being in this life.

Kitchen, J., Cherubini, L, Trudeau, L., & Hodson, J. (2009, Fall). Aboriginal education as cultural brokerage: New aboriginal teachers reflect on language and culture in the classroom. McGill Journal of Education, 44(3), 355-376. Retrieved from: http://mje.mcgill.ca/article/viewFile/2853/3980
- This is an interesting report on six Aboriginal teachers in Ontario using a talking circle to explore their roles as teachers as they prepare their students to walk between two parallel but very different worlds.
- They state that Aboriginal education is oriented around a ‘spiritual centre’ and that it is important that aboriginal teachers attend to their own healing if they are going to be expected to heal and teach others.

Micallef, S. (2017, January 23). Our dreaming: The Indigenous link between the physical and the spiritual. SBS Radio. Retrieved from http://www.sbs.com.au/topics/life/culture/article/2017/01/18/our-dreaming-indigenous-link-between-physical-and-spiritual-world
- “Our Aboriginal spirituality is a link from the past to the present a shared pathway that helps us to understand more about where we come from and who we are as people.” (Micalleff, 2017, para. 16).
- This site tells a particular creation story. However, more importantly, it explains the importance of handing down ‘dreaming’ stories as part of Aboriginal education in Australia. These stories link people over time to physical places in creation. Micallef also describes how the land then becomes a cultural connection to their prehistoric history.

Weenie, A. (2012). Toward and understanding of the ecology of Indigenous education. Retrieved from http://mfnerc.org/wp-content/uploads/2012/11/007_Weenie.pdf
- This article discusses the concept of ‘spiritual ecology’ which is the “application of special intellectual, ritual, psychological, and spiritual teaching tools that facilitated deep levels of learning and understanding” (Cajete, 1994, p. 223, as cited in Weenie, 2012, p. 59) and which is the essence of meaningful and constructive Indigenous curriculum.
- For Weenie, ceremonies and traditional activities, like storytelling, provide a ‘spiritual sustenance’. In time, the deep significance of these teachings can induce direct and powerful understandings of basic truths about how to interact with the world.
- The Elders teachings that ‘everything has a spirit’ leads to the principle of living in harmony with the environment and developing healthy communities.

Lessening the Cultural Divide through the Teaching about Indigenous Culture

In thinking about what my final assignment will be focused on, I have two somewhat differing ideas and routes in consideration. Watching films such as Nanook of the North, however archaic it may be, has me interested in ways in which third-person/outsider narratives can positively contribute to Indigenous identity and self-representation. Of course putting the film-making process into the hands of the culture itself would be most impactful, but it is evident that film-making is not always a self-representation, but rather a representation of an “other.” Therefore, how can we mitigate this misappropriation of cultural identity that inevitably comes from this process?

On the other hand, instead of focusing on the mishandling of Indigenous identity, culture, and values by the media, how can educators help lessen the “us vs. them” mentality that is still perpetuated. Now more than ever, the BC school system is acknowledging the deep-rooted historical legacy and importance of the First Nations in our province, by having incorporated more facets of Indigenous culture into the curriculum. But frankly, teachers won’t always be equipped with appropriate or accurate strategies/knowledge to shed light on this culture in a fruitful way. Educators are part of the third-person narrative that so often harms Indigenous (self) representation. How can we better equip our teachers to offer an Indigenous curriculum that not only discusses the culture based on observation, but relays the feelings and cultural understanding experienced by those that are a part of it.

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

Continue reading →

Moving toward a future of reconciliation and respect

1. I found this website interesting from the perspective of an educator who would like to give students in the classroom an overview of the First Peoples of Canada. This virtual exhibition provides information about the different societies, languages and population percentages and distribution in Canada, before moving to “An Aboriginal Presence” which gives a short biography on many notable Canadian Indigenous peoples, including Alwyn Morris, a gold and bronze Olympic medalist, and Buffy Sainte-Marie, who co-wrote a song I loved when I was younger titled, “Up Where We Belong” among many others. Included in the virtual exhibition are traditional knowledges and artifacts, as well as origins and archaeology. While the exhibition provides more information than an educator might want to show students (it takes quite a while to read through all of the materials presented) I think it has the potential to be a valuable resource in the classroom. I personally enjoyed the sections “An Aboriginal Presence” (as it gave brief biographies of notable First Peoples) and “We Are the Land” (both knowledge and experience) the most.

First Peoples of Canada [virtual exhibition]. (n.d.). Canadian Museum of History. Retrieved 9 November, 2016, from: http://www.historymuseum.ca/cmc/exhibitions/aborig/fp/fpint01e.shtml

2. The next link is to the “Anishnawbe Health Toronto” website. I am including this website because during a previous weblog entry (Module 2 Weblog, link #3), I found an article by O’Sullivan (2013) titled, “Considering Culture in Aboriginal Care” (link: http://m.cmaj.ca/content/185/1/E27.full.pdf). O’Sullivan’s article highlighted the difficulties encountered by Indigenous patients in the Canadian health care system including a lack of feeling of safety, acceptance, empathy and respect. In contrast, Anishnawbe Heath Toronto appears to do the opposite by providing a community health centre based on traditional Indigenous knowledges and traditions; “AHT offers access to health care practitioners from many disciplines including Traditional Healers, Elders and Medicine People. Ancient ceremonies and traditions, intrinsic to our health care model are available.” The “Overview & History” page shares that Anishnawbe Health Resources was founded in 1984, based on the vision of Elder Joe Sylvester. What originally began as a diabetes project, expanded to encompass the needs of Aboriginal health care in Toronto using a model that is based on culture and traditions. Today the mission of Anishnawbe Health Toronto is “To improve the health and well-being of Aboriginal People in spirit, mind, emotion and body by providing Traditional Healing within a multi-disciplinary health care model.” I feel this is an important resource because it demonstrates for me how traditional Indigenous cultures, traditions, and knowledges can be integrated with the theories of western medicine to provide for the health and well-being of the Indigenous peoples of Canada. It emphasizes for me the fact that we need to integrate Indigenous knowledges into all aspects of Canadian society, not simply into our classrooms.

Anishnawbe Health Toronto. (2011). Retrieved 12 November, 2016, from: http://www.aht.ca/

*Citation for previous article as listed on Weblog entry for Module 2:
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

3. The following link is to a powerful, but often extremely painful selection of stories from survivors of residential schools in Canada. Each of the forty-seven stories on the site is told in the form of an interview. Each survivor has his or her own story, but there are common threads throughout many stories that include feelings of community and safety before they were taken away from their families to residential schools, fear and a lack of understanding when being taken to and arriving at residential schools, and of devastating trauma caused by the many different forms of abuse suffered while at residential schools. Each story demonstrates the profound impact of residential schools on Indigenous peoples and their families, and the continued impact on their lives today. Please note before you watch any of these videos that there is a warning on the “Stories” home page due to the painful and disturbing subject matter in many of the videos. A contact number is provided on the home page for the Health Canada 24-Hour National Survivors Crisis Line if needed.

Residential School Survivor Stories. (n.d.). Legacy of Hope Foundation. Retrieved 10 November, 2016, from: http://wherearethechildren.ca/en/stories/

4. The following link is to a CBC News, “As It Happens”, written article and audio episode reporting on the Truth and Reconciliation Commission summary report. The written summary provides information about the report and appeals for “a nation-wide commitment to reconciliation” as it exposes the abuse, deaths and continuing trauma suffered by those who were taken from their homes and forced to attend residential schools. The article includes a summary of key recommendations from the 381-page report. The audio is accessible by clicking on ‘Reconciliation is not an aboriginal problem, it is a Canadian problem. It involves all of us’ on the left side of the screen. In doing this, you will be able to listen to the entire “Truth and Reconciliation Commission summary report coverage” portion of the June 2, 2015 episode of “As It Happens” which is 15 minutes and 51 seconds in length. The episode includes much of the information given in the written article, as well as providing some of the testimonies from Residential School Survivors during the Truth and Reconciliation Commission.

Off, C. and Douglas, J. (2015, June 2). Truth and Reconciliation Commission summary report coverage. As It Happens. Retrieved 9 November, 2016, from: http://www.cbc.ca/radio/asithappens/as-it-happens-tuesday-edition-1.3096950/reconciliation-is-not-an-aboriginal-problem-it-is-a-canadian-problem-it-involves-all-of-us-1.3097253

5. My final link is to a TEDx video titled “Changing the way we see Native Americans” that I found created hope. I was immediately drawn to this TEDx TeachersCollege talk by the opening video of a young Indigenous child watching video images of Indigenous peoples as they are portrayed by Hollywood and other major media sources. When Matika Wilbur began to talk, I was drawn to her message as well as the good and beauty that seemed to emanate from her. Her TEDx talk centered on the modern and mainstream view of Native Americans, based on stereotypical images that are created through major media sources. Her goal is to change the way that Native Americans are perceived. With this in mind, she created a project in 2013 called Project 562 which “seeks to photograph every Federally recognized tribe in the United States and reveal in a brilliant spectrum of art, media, and curricula, the rich and complex twenty-first century image and reality of contemporary Native Americans.” During her talk, Matika Wilbur questions, “How can we expect mainstream support for sovereignty, self-determination, nation-building, tribally-controlled education, health care and jobs, when 90% of Americans only view people, my people, as one dimensional stereotypes situated in the historic past, or even worse situated in their imaginations. I argue that we can’t.” (time stamp: 11:38). Matika seeks to create positive change by identifying contemporary Indigenous role models, and to connect us together so that we can learn to respect and honour one another.

Wilbur, M. (2014). Changing the way we see Native Americans [online video]. TEDx TeachersCollege. Retrieved 10 November, 2016, from: https://www.youtube.com/watch?v=GIzYzz3rEZU

Module 3: A Little Bit of This and That

Module 3 is here and I cannot believe how fast it has come. As I continue to look into Indigenous people and their link to Social Media. I have found a few more site that I fond very interesting.

1. ImagineNATIVE

ImagineNATIVE is Indigenous-run organisation based out of Toronto. This organization presents the world’s largest Indigenous film festival, this year they are focusing on reconciliation, and numerous other activities throughout the year.

ImagineNATIVE is committed to public education, as well as crushing stereotypes that exist. They want to showcase Indigenous peoples through diverse media presentations from within our communities. ImagineNAtive also conduct s professional development workshops and panels, public education initiatives, research projects, and curriculum/educators’ packages for secondary schools created from Indigenous pedagogies.

This year a short film called, STOLEN was featured, this piece was written by one of my old students, Kawennahere Jacobs. The story centers around Sheena, a lost teenager, who is placed in a girl’s home. Seemingly forgotten and yearning for a life of freedom, she runs away, only to be picked up by a dangerous stranger. The directorial debut by actor Kawennáhere Devery Jacobs is a sober commentary of missing Indigenous women.

2. We Can’t Make The Same Mistake Twice

We Can’t Make the Same Mistake Twice was features at this year’s Toronto International Film Festival. Directed by celebrated documentarian Alanis Obomsawin, this film documents the events following the filing of a human rights complaint by a group of activists — including the Assembly of First Nations and the Caring Society, led by the heroic and indefatigable Cindy Blackstock. The federal government was charged with woefully inadequate funding of services for Indigenous children constituted a discriminatory practice.

3. A Tribe Called Red

A Tribe Called Red has taken the electronic music community by storm in the last few years. They blend, hip-hop, reggae and dubstep, with elements of First Nations music, and their music is often referred to as “powwow step”a style of contemporary powwow music for urban First Nations, weaving, singing and drumming into all of their song.

Here is one of their newest singles, STADIUM POW WOW.

4. Telling the Dark Story of Canada’s Residential Schools Through Ballet

Award winning author Joseph Boyden has had his novel The Orenda, transformed in to a ballet performed by The Royal Winnipeg Ballet. Going Home Star is the name of their critically acclaimed original ballet, featuring music from Tanya Tagaq. The moving piece was commissioned with the support of the Truth and Reconciliation Commission, and the ballet was brought the performance to 12 Canadian cities on tour during the spring.

5. Facebook at the North Dakota Pipeline

Many of you may have noticed that some of your freinds on Facebook have updated their statuses and they have “checked in” at the Standing Rock Indian Reservation even though they are not actually there.