Tag Archives: traditions

Module 4: Post # 4 ~ Clothing and Cultural Pride

Traditional Indigenous Clothing was one of the first things early European explorers adopted as they surveyed the New World in search of the Northwest Passage. It was recognized for its durability, quality and ability keep the wearer warm in harsh climates. European clothing, however was cheaper and at the time more fashionable. Indigenous inspired clothing is now hitting the mainstream not only in Canada, but in other parts of the world.

Smaller companies like Sapling and Flint Designs and Tlicho Online Store work to promote and celebrate their cultures and support their communities through the sale of their products. While companies like NeechieGear promote the celebration of Indiginous culture in general, while giving a percentage of their proceeds back to the community.

Although Manitoba Mukluks is one of the most successful of these the Indigenous-owned company strives to insure that the success of the company is shared with others, as it supports Indigenous communities, celebrates Indigenous values, traditions and history.

In 2014 Australia hosted its first Indigenous Fashion Week showcasing artists and designers and well as inspiring Aboriginal models, whom were mentored by professional models throughout the week.

Other designers like Canada’s Jamie Medicine Crane notes that she is inspired by her Blackfoot culture when designing. She also uses her designs to bring attention to social issues, for example a gown with 2,000 gemstones, each representing a missing or murdered Indigenous Woman.

Cultural Appropriation is a concern for many, as artists and designers often take ideas from one another.  In 2015 after creating a sweater that was a replica of an Inuit Shaman’s jacket, the UK fashion label KTZ did pull the jacket from store shelves, and apologize, but did not offer financial compensation. The company did say they were trying to “to encourage appreciation for traditions, ethnicities and religions’ diversity.” Additionally, Canadian designers Dean and Dan Caten of Dsquared2, have not only used Indigenous inspired designs, but were accused of using racist labeling in their 2015-16 collection titled #Dsquaw.

There are no laws protecting Indigenous art, designs, or other traditional knowledge. According to Simon Fraser University professor, George Nicholas, “Indigenous heritage is often seen as public domain, free for the taking,” and it is extremely difficult to protect. Intellectual-property laws were not designed with shared cultural knowledge and art in mind. The World Intellectual Protection Organization has formed a special committee to develop a system that would protect Indigenous intellectual property.

Whitehorse lawyer, Clair Anderson encourages Aboriginal groups should look at their traditional laws. She gives the example of the Tlingit culture:

“if someone exploits someone else’s design or steals property, they must apologize in front of the community at a public forum, like a potlatch. She says some sort of compensation is given — whether it’s monetary or the gifting of a song.”


Module 1-3 “Hands Back and Hands Forward”

I have selected our school district’s Aboriginal Education Enhancement Agreement as a resource because it informs educators in our district – keeping at the forefront our “why”.

As the Agreement states:

“It is the expectation of this Agreement that the following partners will work together for the benefit and success of our Aboriginal students:

  • Elders
  • Máthexwi, Kwantlen, Katzie First Nations
  • Waceya (M̀etis Nation)
  • Inuit
  • Lower Fraser Valley Aboriginal Society(Urban Aboriginal Community)
  • Xyolhemeylh (Fraser Valley Aboriginal Children& Family Services Society)
  • Cultural Presenters
  • ya:əstə “Working Together” (Aboriginal Advisory board)
  • School District #35 (Langley)
  • Lexwey (Aboriginal Support Workers)
  • Parents/Guardians
  • Students
  • Families
  • Ministry of Education

The goal to promote the success of all aboriginal students in our schools by surrounding our students with community.

Dr. Vincent Slogan, a Musqueam Elder and his teaching “Hands Back and Hands Forward” inspired the logo design and continues to inspire powerful conversations in our district.

https://district.public.sd35.bc.ca/wp-content/uploads/sites/2/2015/10/Aboriginal-Education-Enhancement-Agreement.pdf

Using Technology as Forms of Expression (Mod 1 Post 1)

This weeks readings about the neutrality of technology had me reflecting on a lesson I used with my grade 8/9 technology class. The topic was media use for the advocacy of First Nations. Teaching to international students, I had to take a step back and introduce and explain what the terms Indigenous, Aboriginal, Metis, Inuit and First Nations meant.  Many where unaware that their home countries too had Indigenous people. After a few background lessons, we then began to discuss the artwork of Indigenous peoples of the Pacific Northwest Coast. We watched two videos of totem poles being made and then we discussed the following questions.

What relationship does environment have with with First Nations art?

How is First Nations culture and society represented in the artwork?

Is this artwork any less beautiful or impressive when using modern technology?

The last question caused the most debate because many of the students found that by using CNC technology, something had been lost. The majority of the students believed that carving a totem pole by hand was harder and more time consuming and therefore more impressive and for some, also more beautiful.  I found this a bit perplexing as the Generation Z (iGens) have known nothing but a life of technology and constantly seek the fastest route of action for an outcome.  I too have to admit, even despite my love for technology, that I agree with them and it’s something I can’t quite put my finger on as to why I feel this way. The counter argument made by the minority of students was that it was equally impressive and beautiful and that not only were they continuing a longstanding tradition but they were also learning new 21st Century skills that would help them in “today’s world”.

I see both viewpoints.  Both take skill and knowledge that must be passed down from elders.  But when technology is involved sometimes a gain also means there is a loss.  Perhaps in this scenario it’s that deeper spiritual connection the artist has with his/her hands on the wood and the time and care it took to create their piece of art.

What are your thoughts?

 

Module 2 – Weblog – Tanya Walsh

The incorporation of spirituality into everyday life seems to be a value in many Indigenous communities. I am, therefore, interested in finding out how this is done within educational environments and whether or not this is even done in online learning environments. My ultimate focus will likely be on adult education, as I work in a post-secondary environment. However, at this point, I am not limiting my research to that age group.

These are the some of resources I have examined recently:

  • Astin, A. W., Astin, H. S., & Lindholm, J. A. (2010). Cultivating the Spirit: How College Can Enhance Students’ Inner Lives. San Francisco, California: John Wiley & Sons.
    • What is an academic’s role in a student’s spiritual development? Faculty are only responsible for the academic and professional progress of their students, aren’t they? Perhaps they are, but the fact remains that students are asking questions, such as: “Who am I?”, “What is my purpose in life?” and “What kind of world should I help to create?” These all have spiritual overtones.
    • This book examines the role that post-secondary education has in student spiritual development. According to Astin, et al. (2010), although religious practice may decline during these years, spiritual growth is enhanced, which in turn enhances other college outcomes.
    • So although this book does not deal with Indigenous spirituality in education, it is a good starting point for examining spirituality in post-secondary education, which is where my interests lie.

 

  • Fraser, D. (2007, January 22). Secular schools, spirituality and Maori values. Journal of Moral Education, 33(1). Retrieved from http://www.tandfonline.com.uml.idm.oclc.org/doi/abs/10.1080/0305724042000199996?needAccess=true#aHR0cDovL3d3dy50YW5kZm9ubGluZS5jb20udW1sLmlkbS5vY2xjLm9yZy9kb2kvcGRmLzEwLjEwODAvMDMwNTcyNDA0MjAwMDE5OTk5Nj9uZWVkQWNjZXNzPXRydWVAQEAw
    • In New Zealand, Maori education initiatives have grown to include Maori values, beliefs, and spirituality. This challenges the definition of secular education in New Zealand.
    • This article discusses the moral obligation to include Indigenous values within education in order to develop understanding and respect for their unique cultural identity. Are they broad enough concepts to have relevance for a diverse student population? Some say yes. However, others believe that even concepts such as self-worth and personal identity are too personal and intrusive to be discussed in a public classroom.
    • On the other hand, the Maori do not believe that they should be expected to fragment their lives and values and therefore wish their spiritual values to be taught alongside the intellectual, physical, emotional, and social ones. They believe that “a natural acceptance of spirituality…creates a moral space in which people’s values and beliefs can co-exist without excuse or apology in secular education”.
    • Although I had planned on keeping my focus on Canadian Indigenous peoples, this article describes some issues that I believe will be faced in Canadian society as we begin to teach about aspects of Indigenous culture in mainstream Canadian classrooms.

 

  • LaFever, M. (2016). Switching from Bloom to the medicine wheel: Creating learning outcomes that support Indigenous ways of knowing in post-secondary education. Intercultural Education, 27(5), 409-424.
    • LaFever uses the Medicine Wheel as a framework for learning outcomes. She sees it as expanding the three domains of learning, as described by Bloom (cognitive/mental, psychomotor/physical, and affective/emotional) while adding a fourth dimension of spirituality.
    • Having begun my exploration of the psychology of learning by studying Bloom, I am most interested in seeing how his theories are enhanced by Indigenous ways of knowing.

 

  • Royal Canadian Mounted Police. (2016, June 14). Native spirituality guide. Retrieved from http://www.rcmp-grc.gc.ca/en/native-spirituality-guide
    • This website was found in the reference of the LaFever article. I found it intriguing that the RCMP would have a guide for their employees on the understanding of sacred practices of aboriginal peoples in Canada.
    • The RCMP sought out four different elders in creating the guide and gave additional thanks for permission to digitally publish  this knowledge, considering the fact that many elders do not consent to having their knowledge reproduced in this fashion.
    • The article goes on to list important concepts, such as the Circle of Life, the Medicine Wheel, and the Four Powers. It then outlines various ceremonies and ceremonial objects.
    • There is also a section on the treatment of medicine bundles by law enforcement officials, particular during legal searches, so that these objects are treated with the respect that they deserve.
    • Although very simplistic, the information contained on the site would be a very good starting point for someone with little or no knowledge of these sacred objects and traditions.
    • The main thing that surprised me about the website was that it did not distinguish between Canadian Indigenous cultures. Depending on what regions of the country and RCMP officer serves in, he/she will be exposed to considerable variation in belief and practice.

 

  • Tisdell, E. J., & Tolliver, D. E. (2001, June 01). The role of spirituality in culturally relevant and transformative adult education. Adult Learning, 12(3). Retrieved from http://journals.sagepub.com.uml.idm.oclc.org/doi/pdf/10.1177/104515950101200305
    • Elizabeth Tisdell is also the author of the book Exploring Spirituality and Culture in Adult and Higher Education. (2003). San Francisco, California: Jossey-Bass. This article briefly discusses some of the themes explored more fully in her later publication.
    • This article discusses the connection between spirituality and culture and how educational experiences that allow for their expression can be both culturally relevant and transformative to the students involved.
    • What is unique about this article is that it connects knowledge construction to the unconscious processes which are often culturally and spiritually based, such as the use of image, symbols, music, and ritual.

First Nations Steering Committee

.http://www.fnesc.ca/irsr/

This video introduces teaching resources that can be used to introduce Residential Schools in British Columbia.  It includes all of the necessary teaching components needed to introduce the topic sensitively and in a culturally sound way.  

 

Module 4 post 3

ALASKA NATIVE EDUCATION: HISTORY AND ADAPTATION IN THE NEW MILLENNIUM

http://ankn.uaf.edu/Curriculum/Articles/OscarKawagley/ANEHistory.html

This article talks about the interconnection of Aboriginals and nature and how specifically, the Yupiaq  people in Alaska, are no different.  Due to their remote location with a harsh climate they have come to have vast empirical knowledge of the land.  It breaks down the essence of the Yupiaq lifestyle and how nature plays an important role in all aspects of their lifestyle.  It explains how the encroachment of Western civilization has changed the way they go about many things, including education.  Many of the teachers(non-Aboriginal) don’t recognize that the Yupiaq children learn differently  and are not like European children.   By ignoring their values, beliefs and culture, ultimately they are saying their skills and knowledge is of little importance.  This article offers relevant information from the perspective of the Yupiaq people and what ignoring and encroachment do to Aboriginal children skill acquisition.

Module 3 post 3

The Endangered Languages

5

http://www.endangeredlanguages.com/

This site looks at endangered languages all over the world. The site is an excellent resource for gaining a perspective on the wide scope of the problem and the many languages that are on the verge of disappearing.

Resource links to scholarly publications and various types of research can be found at this site. There is an easy to use searchable database that can point to information related to education, anthropology, political issues and environmental factors.

One of the most useful parts of the site is the worldwide language map which indicates locations across the globe where languages are at risk or severely endangered of becoming extinct.

Once-vibrant aboriginal languages struggle for survival

4

http://www.cbc.ca/news/canada/once-vibrant-aboriginal-languages-struggle-for-survival-1.1173659

This site is a link to an article on Aboriginal languages in danger of becoming extinct across Canada. Among other things the site identifies British Columbia as the province most in danger of losing Native languages and subsequently culture.

Useful statics on the number of Aboriginal languages and the decline over the years can be found throughout the article. It also discusses the problem in the context of education and the efforts being made to incorporate it into highschool and university programs.

Though it is not a scholarly article it brings up several important points related to the loss of language and culture that would be valuable to anyone researching these important topics for their project.

The First Nations Schools Association (FNSA)

3

http://www.fnsa.ca/

The First Nations Schools Association is a committed organization representing all First Nations schools in British Columbia. The site includes published documents from the organization including action plans on Aboriginal language program planning, curriculum and resource planning, and archived cultural materials. They also have post-secondary materials available concerning career and education planning as well as helpful resources for parents of students in Aboriginal schools.

You can find links to their various programs, including “Connected Classrooms,” which uses the internet to provide online learning from specialty teachers in the province. Information and support is also available to educators who may be looking for training or materials.

This is an excellent site for anyone interested in researching indigenous knowledge transmission in BC Native schools and the integration of technology to provide specialty  learning opportunities in small rural communities.

The First Nations Education Steering Committee (FNESC)

2

http://www.fnesc.ca/

The First Nation Steering Committee is a collective organization of Bands in BC focussed on “advancing quality education for all First Nation Learners.” They work with the BC provincial government, providing research, communications, information dissemination, advocacy, program administration and networking.

They are responsible for the creation of curriculum like English First Peoples 10, 11, 12 and resources such as Math First Peoples 8 and 9 which are widely used throughout the province.

Throughout the site one can find links to events, publications, reports on the status of aboriginal schools, live blogs and videos on Aboriginal/ Educational topics