Tag Archives: youth

Module 4

http://secretpath.ca/

The Secret Path began as poems written by Gord Downie, after he heard Chanie Wenjack’s story, who died at the age of 12 in 1966 while trying to escape residential school. The poems became songs, and the songs inspired a graphic novel of Chanie’s story. Gord Downie brought Chanie’s story into the conscience of Canadians. Some people may argue that Gord Downie is telling a story that isn’t his, but he was embraced by Chanie’s family and Aboriginal communities around Canada for his work in shining light on a dark corner of Canadian history.

 

http://www.firstvoiceskids.com/

This interactive website teachings children traditional languages through easy to click icons. There are no instructions, which makes it very kid friendly. They can click through and find an activity, like colouring, or click on icons that are linked to sound files to hear the names of everyday items or phrases. This would be a great way for students to learn new words at their own pace.

 

http://www.indigenousyouthwellness.ca/cuystwi

This is linked with the Ask Auntie site I posted about previously. While Ask Auntie is focused on girls, this a platform is set up in quests for youth to explore their identity and culture and become a young warrior. This is response to the suicide epidemic that was sweeping through some FNMI communities.

 

http://www.reelyouth.ca/GoldTrail.html

This is a link to Reel Youth, a company I hired while working as a digital media teacher. I was working in Ashcroft BC and teaching students in Lillooet, Clinton and Lytton via video conferencing. Reel Youth came to show students how to create stop motion animation. They weren’t just making any film, they had to think of an issue that really affected them and impacted their lives. I was amazed at how seriously my students took this assignment. Their films are political (without realizing it in most cases). They tackle issues like joblessness, poverty, healthcare, LGBTQ rights and the environment, all in 30 second claymation videos. One video in particular caught a lot of negative attention from a few community members and a YouTube comment war began. A parent sent it to Rick Mercer and he responded with a video. It was amazing to see my students in a tiny town be recognized by a public figure for their hard work. These videos are great examples of self representation and shows the issues the students (Indigenous and non-indigenous) feel are important and close to home.

 

https://native-land.ca/

This site is an interesting project run by a non-Indigenous person who is upfront about the questions of representing land on maps, which he sees are inherently colonial. You can enter an address and find out what traditional territory it is. Most of the results also link you to websites of those nations or language sites. It would be interesting to use this in a classroom ( there is a teacher guide as well). Students can zoom in or out to see the land covered by territories. It would offer a great way to start discussions about boundaries, nations and the uses of maps over centuries.

Module 4: Post # 3 ~ Boys with Braids

One of the first things many residential school survivors experienced was the cutting of their hair. Today, many Indigenous People are choosing to grow their hair long as a statement of cultural pride. However, hair has a greater spiritual meaning for many Aboriginal cultures.

Boys with Braids is an educational movement dedicated to sharing the teachings of why boys, men and elders wear braids. Started by Michael Linklaster when his son was bullied for having long hair. Linklaster hopes to stop bullying by raising awareness about the spiritual and cultural significance of long hair. He also hopes that Indigenous children and youth will take more pride in their long hair.

Cecil Sveinson, host of a March 2016 Winnipeg Boys with Braids Event hopes to raise awareness among non-Indigenous Adults as well. Hoping that with raised awareness adults will be more culturally sensitive.


 

Module 4: Post # 1 ~ Alaska Natives: Our Fight to Survive

A Short AJ+ Documentary Titled Alaska Natives: Our Fight to Survive looks at the past, present and future of Indigenous Peoples in Alaska; including major obstacles, such as the division among the people caused by oil and gas exploration. As people struggled between a desire to protect the land, and the need to earn a living.

The documentary is informative and well done, but I found it interesting that none of the producers are Indigenous.

The documentary does raise many issues. One of which, is food insecurity faced by the Inuit due to high rates of unemployment, and low paying jobs, brought on by the rapid modernization of Canada’s north in the last fifty years. The Feeding Nunavut Program reports that 60% of Nunavut’s children live in households without a dependable quantity of nutritious food.

One of the solutions to the program was paying harvesters to hunt and distribute the food gathered throughout the communities participating. Interestingly the traditional food, called country food, could not be shared with the schools because of health regulations. The author of the report, Taye Newman, noted that this was discouraging as the rules are in direct contrast with the goal of feeding children, and encouraging traditional foods. Another success of the program was the involvement of youth in learning how to hunt, gather, and prepare traditional foods.

www.youtube.com/watch


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.

Continuing the journey

Throughout this course I have been really opening my eyes to resources that are coming directly from Indigenous communities or community members, that are being shared out into the “mainstream media”, and that can be utilized in our education system. I have been looking for articles and resources that open up the conversation and that help to bridge communities.

I have been having great discussions with colleagues within my school community, both Indigenous and non-Indigenous, and these conversations include resources, topics for discussion, and areas for further investigation. Taking the time to seek out information and resources has certainly opened my eyes to concerns I was unaware of, and has given me more perspective.  I am looking forward to continuing this journey and seeking out additional resources and information to support the curriculum and all of our students.

 

Post 1 – The Water Walker

This CBC news article, and the book to which it speaks, is helping look at clean water from an Aboriginal woman’s perspective. It is based on actual events that “marries the First Nations’ sense of oneness with the natural world with 21st century concerns for the environment” and written and illustrated by AnishinaabKwe author Joanne Robertson.

http://www.cbc.ca/news/canada/thunder-bay/thunder-bay-students-learn-about-clean-water-from-new-indigenous-children-s-book-1.4386036?cmp=rss

http://www.motherearthwaterwalk.com

 

Post 2 – Home Economics and Culture

This article is from the November 3 Langley Times and brings forward an interesting and controversial topic. When educators are bringing in Indigenous practices, in this case food sources and preparation, into a high school classroom, controversy erupts. One practice is considered “inappropriate” by a group, while many comments (on social media….) support this teachers’ decision. They speak to the hypocrisy that our Home Economics classes can use beef or chicken in their cooking, but when it comes to something such as rabbit, it is inappropriate. Cultural practices collide. I am looking forward to the discussion that evolves from this.

http://www.langleytimes.com/news/skinning-rabbits-at-abbotsford-high-school-called-inappropriate/?utm_source=dlvr.it&utm_medium=twitter

Post 3 – First Nations Child & Family Caring Society

https://fncaringsociety.com/educational-resources

 

This site provides a number of educational activities to help support children and families. With links to books, digital resources, and films (to name a few), educators have resources to “touch on several topics in Indigenous history and culture, an aim to broaden perspectives and encourage critical thinking”.

https://fncaringsociety.com/sites/default/files/Primary%20Resources%20template.pdf

Post 4 Native Lit and Culture

Twitter @NDNLit 

https://dragswolf.com/ndnlit

Native Lit and Culture is a bi-weekly newsletter on Indigenous literature and culture. While from New Mexico, posts on their website and blog highlight a variety of issues, challenges and opportunities of Indigenous peoples all around the world. They share resources, poetry, books, and other website that share culture and a variety of perspectives to keep conversations and awareness happening.

Post 5 – Youth, Technology, and Empowerment

 

Continuing with our discussion of youth and technology, I have found several links to stories where Indigenous youth are making a difference and sharing their stories through social media, film, music. These youth are sharing their thoughts, feelings, and perspectives and putting it out into the world.

https://www.reuters.com/article/us-brazil-land-rapper/brazils-young-indigenous-musicians-rap-for-land-rights-idUSKBN1CZ1P1?utm_content=buffer23759&utm_medium=social&utm_source=twitter.com&utm_campaign=buffer

 

http://news.psu.edu/story/490970/2017/10/30/research/research-suggests-american-indians-are-finding-image-power-social?utm_content=buffer1d22a&utm_medium=social&utm_source=twitter.com&utm_campaign=buffer

 

http://michiganradio.org/post/ojibway-brothers-sault-ste-marie-tell-tribal-stories-new-film?utm_content=buffer42ff3&utm_medium=social&utm_source=twitter.com&utm_campaign=buffer

Module 3: Digital storytelling among Inuit youth

One of the things that struck me from our readings in this module was the fight to include the “s” in Indigenous peoples. It seems so simple, but reading this made me realize that I have probably viewed Indigenous peoples as if they all had the same cultures and values. Since being made aware of this, it’s also made me realize that perhaps focusing on a specific group of Indigenous peoples would be better suited for the final project (as opposed to being general and missing the mark by lumping different cultural groups together as if they had the same values and culture). With that in mind, and after watching the Alluriarniq documentary, Stepping Forward, I’ve decided to focus on how Inuit youth are using digital storytelling to post about their lives, connect with others, and question/confront stereotypes.

1.  Uploading selves: Inuit digital storytelling on YouTube 

This article focuses on how Inuit youth use video-sharing sites and online spaces to post excerpts from their lives and connect with others. It looks into how Internet technology allows narrators to post expressions of Inuit self-hood that are self-produced. It puts forward the idea that by narrating their lives, Inuit youth are giving meaning to their experiences and through this, gaining a sense of control and agency over their world.

2. My Inuit Culture

This video was created by Dina Wolfrey and is about her ties to Inuit culture. She discusses the death of her grandmother, and how in losing her, she lost her grandmother, teacher, and the last way to speak her Inuit language. She says today she is still “keeping her voice heard” by doing things that are a part of Inuit culture.

3. Inuit story telling with Michael Kasugak

Michael Kusugak tells a story from his youth about travelling with his family and the stories his grandmother would tell him.

4. Youth-led participatory video as a strategy to enhance Inuit youth adaptive capacities for dealing with climate change

While not directly relating to exposing stereotypes, I was very interested to come across this article which discusses the climate and environmental changes experienced in the north of Canada that are having huge impacts on the lives of Inuit, and could have devastating consequences for the Inuit youth population. It called to mind the video we watched this past week, March Point, which also used youth voices to ensure representation and sustainable adaptation strategies. It also discussed the negative stereotypes of small, remote, northern communities and how youth-led participatory videos can share experiences of living in the northern communities and share their experience of living in the community, and the pride they have in their community.

5. Storytelling in a digital age: digital storytelling as an emerging narrative method for preserving and promoting Indigenous oral wisdom

This article describes a case study that demonstrates how an indigenous community used digital storytelling to engage community members, celebrate stories and lived experiences, and address issues such as colonization and climate change in northern communities.

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/

Texts in the classroom. What’s appropriate and where to find them? (Mod 1-Post 3)

B.C. teaching exercises that references ‘squaw’ 39 times pulled

Recently published in the Canadian News was a mothers outrage over the use of the term “Squaw” used 39 times in the book “Susanna Moodie: Roughing it in the Bush,” printed by Second Story Press which was being used in the classroom and included teaching materials.  The teacher gave students a test that had students matching the derogatory terms to correct “definitions or appropriate language”. Being able to see a few questions above, you can tell that this test is discussing the prejudice and background of when or why these terms were used.  One can hope that further discussion was implemented about such content. But this raised a few questions for me:

Was the teacher in the wrong for using the resource, despite it being an approved teaching material?

Was this content appropriate for 14 year olds?  If not, what age is?

Assuming the teacher did her due diligence in both prepping and unpacking such topics, are there certain topics teachers should not address, that are too controversial?

This book was published in 1852.  Is it considered a classic or are our reading lists that outdated (most likely due to budget cuts in recent years)?

How easy/difficult is it for teachers/districts to get new reading materials in that perhaps might be more appropriate as well as more engaging for students both from indigenous and non-indigenous communities.

I’d like to share some resources that I and my colleagues have used recently in the classroom that have been well received. I would also like to open it up and ask for more suggestions of any books/audio books that you have used or come across.  Additionally, after speaking with an Aboriginal Success Teacher for one of the nearby school districts, she directed me to the Canadian Aboriginal Books for School list which has quite an extensive list.

“Secret Path”  by Gord Downie, Illustrated by Jeff Lemire

“Three Day Road” by Joseph Boyden

“Trudy’s Rock Story” by Trudy Spiller, Illustrated by Jessika von Innerebner

“Wenjack”by Joseph Boyden

“Three Feathers” by Richard Van Camp

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.

Exploring the Significance of Body Within Indigenous Hip-hop: Michael Cebuliak

Upon working through the rough copy of the final assignment in ETEC 521, it became apparent that there were many holes within my research.  Many of the articles in which I read, for example D. Dehyle’s “From Break Dancing to Heavy Metal”, B. Bonar’s “Can hold us back! Hip-hop and the racial motility of aboriginal bodies in urban spaces” and A. Woloshyn’s “Hearing Urban Indigeneity in Canada: Self-Determination, Community Formation and Kinaesthetic Listening with A Tribe Called Red”, have explicitly, and rather thoroughly, stated the significance of Indigenous bodies in self-representation and self-determination.  Michel Foucault is widely acknowledged as creating highly influential work that explores the relationship between body and power structures.  Even though his name is not explicitly mentioned in any of the three previous articles, I felt further understanding of the issue, and his work, would be especially insightful when exploring indigenous bodies in hip-hop and the relation to the structures of power; consequently, some of the sources that I recently selected explore the application of Foucault’s work to relationships of power between government/state and Indigenous bodies.

I was also interested in further exploring different genres of Indigenous hip-hop.  A Tribe Called Red courts an entirely different audience than much Indigenous gangster rap.  Dehyle’s article concludes that some Indigenous youth from Dakota have essentially given up on the fight against traditional power structures and embraced the rebellious, fatalistic and highly marginalized world of heavy metal music.  I wondered if the Indigenous youth attracted to gangster rap feel similar to their heavy metal counterparts.

Evan J. Habkirk and Janice Fosyth

Truth Reconciliation, and the Politics of the Body in Indian Residential School History

http://activehistory.ca/papers/truth-reconciliation-and-the-politics-of-the-body-in-indian-residential-school-history/

This is an interesting article as it examines the role of the body as a means to assimilation within residential schools.  The authors perceive the body as a cultural text and highlight the difference between traditional Indigenous bodies and those that were sculpted by means of sports at residential schools.  I wonder if similar things occur within hip-hip.  Popular depictions of the male body in hip-hop celebrate muscle, bulk, strength and power.  Although there are many exceptions to this in both Indigenous and African American hip-hop, it does create an expectation for the body that seemingly challenges traditional structures of power.  One wonders if assimilation via hip-hop for the Indigenous body is through association with African American norms, and via support of those norms,  while defiantly challenging, and confronting, the body of traditional Anglo power.

Joanna Ziarko

Marketing Indigenous Bodies in the Fiction of Leslie Marmon Silko, Louis Erdich and Sherman Alexie

https://muse-jhu-edu.ezproxy.library.ubc.ca/chapter/982967

This is another interesting article as it illustrates how many non-indigenous peoples romanticize First Nation culture and inadvertently create a romantic notion of the past that paradoxically many First Nation peoples are incapable of escaping: there is a hegemonic interpretation of how First Nation people should live.  I remember within Sherman Alexies’ The Absolutely True Diary of a Part-time Indian the comedic encounters the Indigenous people of this novel faced with such romantics.  However this is far from a laughing matter as healthy acceptance by those on the fringes of hegemonic cultures can help strengthen identity and purpose.  Consequently, it is imperative that non-indigenous peoples embrace First Nation hip-hop so that power structures change not through Indigenous peoples fighting the status-quo but rather through non-indigenous persons challenging the status-quo by being respectful, supportive and understanding of contemporary indigenous issues, as illustrated through the art of these people.

Robyn Bourgeois

Colonial Explotation: The Canadian State and the Trafficking of Indigenous Women and Girls in Canada

http://web.b.ebscohost.com.ezproxy.library.ubc.ca/ehost/pdfviewer/pdfviewer?vid=1&sid=dc349d83-d1f8-4918-adb5-67004d892ef2%40sessionmgr120

I was interested in this article primarily because it offers an historical perspective to the treatment of indigenous bodies in a colonial context.  The author argues that colonialism long sought to eradicate Indigenous bodies as they were an impediment to settlement.  Bourgeois sees the trafficking of Indigenous women as a continuation of this practice and posits that colonialism is alive and well today because of it.  I was also interested in this article because I am worried about the depiction of Indigenous women in hip-hop produced by those very members that belong to the culture.  It has long been argued that much African American hip-hop has very misogynistic depictions of women and knowing that many Indigenous cultures are maternal, I was curious if this reverence would be illustrated in their hip-hop art, or whether they would merely perpetuate the misogyny of their African American counterparts and thereby reinforce traditional colonial practices by commodifying female indigenous bodies.

And More Hip Hop Style Pow Wow

https://www.youtube.com/watch?v=tzPOEgDe2d8

I cam across this video clip when I was in search of other expressions of Indigenous hip-hop culture.  It occurred to me that I was focusing primarily on music and ignoring graffiti, break dancing and dj’s.  I found this clip rather interesting as it was similar to the typical representations of females in African American rap music. The truth be told, this video made me feel somewhat uneasy.  I’m not sure if it’s because I tend to romanticize much First Nation culture and this seemed to me as appropriation, and perhaps even assimilation, into the oft characterized misogynistic world of African American rap and this is not how I wanted to perceive the current state of Indigenous hip-hop culture.   However, I do remember watching another documentary explaining how the Anglo American’s disdain for the overt sexuality characteristic of other cultures is a means of controlling these bodies.  As many First Nation cultures tend to be maternal in nature I wondered if this depiction of women defied traditional values or is it just a continuation of the Madonna-whore complex, where women are seen as binary in their makeup but men are permitted to embrace their entire sexuality.

Six emerging Aboriginal artists that are inspiring change

http://nationalpost.com/entertainment/six-emerging-aboriginal-artists-in-canada-who-are-inspiring-change/wcm/e1a52bfa-2ceb-4f9d-9557-3c6b07ddcad7

Again, this article captured my interest as I came to the realization that I hadn’t explored elements of Indigenous hip-hop other than music. I attempted to search for examples of break dancing, or hip-hop dance, and graffiti.  Unfortunately, there weren’t very many articles devoted to these topics so I did find this interesting introduction to the graffiti of Jesse Gouchey, a Cree artist from Alberta.  I was particularly interested in how, or even if,  Gouchey would incorporate traditional elements of First Nation art into his graffiti.  I was also interested if Gouchey would place his work in public places and make it conspicuous, as the original African American graffiti artists did to promote their culture in a very visible manner.  Again, this ties into the theme of Indigenous bodies that I was exploring this week, as graffiti is an art primarily of cultures that are geographically segregated from the prominent cultures within urban centres.

Warriors Off The Res: Aboriginal Gangs in Winnipeg

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

Lastly, this video explores the similarities between the American gangster rap aesthetic and that found within Indigenous gangs of Winnipeg.  Exploring Dehyle’s previously mentioned work, it is suggested that many Indigenous youth abandon the positive messages expressed within the origins of hip-hop for the more fatalistic and defiant world of heavy metal and gangster rap.  This may be problematic to liberating First Nation youth from the “two worlds” metaphor that perpetuates colonialism by not permitting the evolution of Indigenous cultures.