Tag Archives: traditional knowledge

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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My Research Findings – 2

One of my concerns for my research assignment is emotion. Coming from a scientific background and being in the industry of metrology, measuring is important to understanding. For example, how does a person know how far they will have to travel if there was no measurement of distance? This same thought process is occurring when I am attempting to associate emotion among First Nation people. One website noted some valuable information to help me better understand the direction I am wanting to take my research assignment to.

http://www.tier360.com/creativecms/pages/can-emosions-measured

There is huge economical value in the measurement of emotion in the business industry. It made me consider how indigenous people would recognize and become emotionally concerned with symbols. Example is the Thunderbird and the Whale. From one tribe to another, they could mean different things.

Another note relating to Module 2 is the aspect of how media can affect the self-recognition. I noted in the social media that the actor Adam Sandler had some dispute with fellow Native actors. It appears that Adam did not intend to upset his fellow Native actors by the script. My question is, why did it affect those actors enough for them to walk off the stage during mid-production?

http://indiancountrytodaymedianetwork.com/2015/04/23/native-actors-walk-set-adam-sandler-movie-after-insults-women-elders-160110

Our class module did note that emotion could be considered to be deeply embedded into Aboriginal culture, so how can we associate that emotional aftermath from the actor and the script that was meant to be humorous. There a few releases from Adam noting that “the movie has ridiculous in the title for a reason: because it is ridiculous. It is a broad satire of Western movies and the stereotypes they popularized, featuring a diverse cast that is not only part of — but in on — the joke.” So is it ok since he makes fun of other cultures and beliefs? How does this satire affect the view of each culture represented?

http://www.cinemablend.com/new/Netflix-Defends-Adam-Sandler-Native-Americans-Walk-Off-His-Movie-71059.html

Another notice during my research is the suicide rates among first nation people. Could this be related to emotion or lack of understanding on emotion. The Globe and Mail had an article indicating that suicide is a deep concern. There is a sense of hopelessness, which struck me after watching the video for our module. So, after reading that article my question is how can we view hope then? I agree that hope is not an action plan, but what does it provide for people and more specifically, for First Nation people. Is the term hope part of the culture of First Nations in British Columbia? Now going from different sources, I am noticing a variation of statistics. My concern at that point is how do we determine which information is correct? If we are putting the community on a state of emergency, what is the guidelines to initate? Is it when 1 in 10 people are attempting suicide? If the preventative methods are not effective, according to who?

http://www.theglobeandmail.com/news/british-columbia/cowichan-chief-says-sense-of-hopelessness-leads-to-suicides/article4178628/

Angela Wilson is forcing readers to question the authenticity and the source of our writings. I like this resource since it is ensuring that as I write my research assignment, that I want to consider the source of information that I will be obtaining it from. All of our discussion posts are asking critical questions that cause the audience to bring about their own interpretation of the information read. What drives our interpretation? As Dr. Brown noted, that any of our thoughts are started by an emotion, we feel something before we think something. Emotion takes precedent to our thoughts and actions.

http://pages.ucsd.edu/~rfrank/class_web/ES-114A/Week%203/WilsonHistoryAIQ20-1.pdf

Unfortunately, I cannot remember the source of this information but I remember awhile back someone noted to me this:

Our being can be identified as this:

Our Input determines our actions. The repeated action will define our behaviour. A collection of behaviours will develop our character, and our character is what will bring about our legacy.

Input is affected by the surroundings, environment, educators, and community.

Input–> Action –> Behaviour –> Character –> Legacy

I try to keep this in mind whenever I am analyzing myself/life and circumstance.

Inuit Qaujimajatuqangit (IQ) – Traditional knowledge in the curriculum

Image credit: Snow-Mountains-Clouds-Arctic by Freyer, CCO (Retrieved from https://pixabay.com/en/snow-mountains-clouds-arctic-965524/)

I am interested in reflecting on Inuit education through my lens of living and going to school in Canada’s arctic as a child, then returning as a teacher. The resources curated here focus on Inuit Qaujimajatuqangit, Inuit traditional values and their integration into the curriculum in Nunavut.

Pijitsirarniq: Serving the community.
Aajiiqatigiingniq: Consensus-Decision Making.
Pilimmaksarniq: Skills and Knowledge Acquisition.
Qanuqtuurungnarniq: Being Resourceful to Solve Problems.
Piliriqatigiingniq: Concept of Collaborative Relationship or Working Together for a Common Purpose.
Avatimik Kamattiarniq: Environmental Stewardship.

1. Inuit Qaujimajatuqangit Education Framework

The government of Nunavut published this IQ Education Framework in order to define and frame how educators can integrate Inuit traditional principles throughout the curriculum. This document was developed with Elders, and understands the goal of Inuit education to develop wisdom (as differentiated from Western philosophy of self-actualization).

2. Nunavut Department of Education, Learning Resources

This site curates the curriculum guides from K-12. The curriculum, strands and programs of study are similar to other southern curriculums; however, within each grade there is a section that specifically points to learning resources created in Nunavut and incorporating traditional knowledge.

3. Inuit Qaujimajatuqangit Adventure Website

This site explores Inuit traditions through the six guiding principles and values of Inuit Qaujimajatuqangit through Elder voices, recorded in Inuktitut (English text translations); includes an educators guide.

4. Teacher as Researcher – leap into the void with me [blog]

This is a blog, that I want to revisit. The author, Morgan Bentham, is also a Master’s student who is interested in indigenous ways of knowing. She has tagged several thoughful posts on IQ, which also lead to further resources.

5. National Collaborating Centre for Aboriginal Health

This site focuses on the public health of First Nations, Inuit and Métis. While not specifically focused on IQ, the site does provide a useful article that helps define the importance of IQ for the health and wellbeing of northern youth.

Toward a First Nations Cross-Cultural Science and Technology Curriculum

http://www.duluth.umn.edu/~kzak/documents/Aikenhead97-NOS.pdf

This article explores First Nations science curriculum from a cultural perspective. It documents the stark contrast of nature as seen by science and Aboriginal people. These differences are seen both socially, intellectually and how they associate with human action. Typically science is seen as a Western philosophy, so in order for Aboriginal students to learn about western science it is seen as crossing cultural borders for them. Aboriginal people would rather embrace and respect the mysteries of nature rather than conquer it and explain it.

Module 4 post 2

First Nations Technology Council

The First Nations Technology Council is an organization in BC whose aim is to promote the use of technology to unite, revitalize and empower First Nations communities within BC. The organization believes that technology will assist in the preservation of language and culture, enhance community connections between Aboriginal people, and provide new opportunities for jobs and economic development. In addition, the council mines data in both health and educational services for Aboriginal community members.

The Technology Council also works with communities in building a a unique Community Technology Plan which is to assist in the development of sustainable technology solutions. “The Technology Council will help take the guess work out of determining short, mid and long terms goals and will be a trusted ally in your implementation of digital technologies, no matter how big or small!”. The Technology Council also supports digital skills training for those community members wishing to advance their skills.

To access the First Nations Technology Council website, follow this link: http://www.technologycouncil.ca/

Ronaye Kooperberg (Module 4 – Post 3)

Traditional Knowledge Policy

This is a Traditional Knowledge Policy produced by the First Nation of Na-Cho Nyak Dun Heritage & Education Department in 2008. The First Nation of Na-Cho Nyak Dun Government adopted the policy “in order to start discussion and consultation to further develop and strengthen the protection and preservation of its traditional knowledge”. It is interesting to read how the First Nation of Na-Cho Nyak Dun is responding to the fact that Intellectual Property Rights do not provide adequate protection.

4.1: Boat Trip to Important Stz’uminus Places

Website: Boat Trip to Important Stz’uminus Places

I was intrigued by the website NativeMaps.org, and wanted to learn more about how indigenous peoples were using digital technologies to map traditional territories. I came across this article from the Globe and Mail, which details how Google’s Map Your World Community program can be used in indigenous contexts.

The Globe and Mail article explains how Ray Harris, a Stz’uminus First Nation elder, and an anthropologist from the University of Victoria used Google Maps to map traditional territory. The map they created includes a plethora of indigenous knowledge that would not appear on a regular Google Map, such as the location of a sea wolf petroglyph, the site of a no-longer-standing residential school, and a seagull egg harvesting site.

This has potential for indigenous education. Specifically, Harris discusses the potential to share this information in the Hul’qumi’num language. The article also discusses the potential of using this for land claims purposes. There are, however, issues with broadcasting traditional information. From what I gather, these maps can be made private, and will not appear on regular Google Street View.

“I have been fishing all my life, I’ve never recorded anything, I know the whole coast. And I have a hankering now to record stuff, for my kids and my grandkids.”

Ray Harris, Stz’uminus elder

Traditional Knowledge and the Internet

http://www.cdu.edu.au/centres/ik/pdf/AbKnowInternet.pdf

This article, published by Charles Darwin University, examines aboriginal traditional knowledge thoroughly, showing the difference in western philosophy. It details traditional knowledge relatable various forms. Interestingly, in contrast to the previous traditional knowledge website I referenced, it views technology as a medium to bring power and voice to aboriginal people. It discusses the potential for the internet to become a a “virtual open ceremonial ground” where people can come together from different spaces and share traditional knowledge.

This is an excellent site for understanding the importance of traditional knowledge in indigenous culture

Traditional Knowledge

http://www.nativescience.org/html/traditional_knowledge.html

The term traditional knowledge is used very often in reference to aboriginal cultural sustainability. It is widely accepted among Aboriginal leaders that this is missing from the educational system. This certainly would prompt one to ask: What is traditional knowledge? That is the question that this site endeavors to answer. The article goes into great detail explaining what traditional knowledge is but it also attempts to compare and contrast it to “western scientific knowledge.” The site In addition to this the site provides many interesting links to the applications of traditional knowledge to current ecological issues.

This site is a great resource for those studying cultural preservation and indigenous education.