Author Archives: CurtisBOURASSA

Module 4: Post 5 – Mapping and Indigenous Knowledge

Throughout my cyber-travels, I wanted to find diverse ways in which traditional knowledge can be shared. This travel highlights how Geographic Information System (GIS) mapping can be utilized alongside Indigenous Traditional Knowledge. In the past, mapping has played a significant role in colonizing Indigenous lands. Some of these shared resources begin to change this narrative and center Indigenous people reclaiming mapping. According to the article by PBS Decolonizing the Map: Creating the Indigenous Mapping Collective, they identify how mapping can be used to center Indigenous knowledge.

“Today many Indigenous communities across Turtle Island and beyond use cartographic mapping to track traditional knowledge of their lands and waters. These maps can show sacred sites, the paths of moose or caribou, the best areas to find a particular species of fish, where to pick traditional medicine and much more. Maps are often used when major projects such as mines or oil rigs are proposed on Indigenous land; they illustrate potential impacts these projects could have on the environment and the communities’ way of life.”

With access to online technology platforms, mapping is a space which allows more people to create, shape, and share maps than ever before. In 2014 the Indigenous Mapping Workshop began, and by 2020 the virtual Indigenous Mapping Collective was created to share knowledge and resources with one another. Through this collective, there have been connections to Google, and Canada’s Indigenous Lands have been added to Google Maps and Google Earth.

A collection of Indigenous Studies GIS Resources are available through Carleton University’s Library.

 

Module 4: Post 4 – The Resilience Project

This is a project that I stumbled upon while perusing the agenda and session descriptions for the Indspire 2023 conference in Winnipeg. This is a teacher resource called Resilience: 50 Indigenous Art Cards and Teaching Guide, which features First Nations, Inuit, and Métis women artists. The project highlights this connection to the topic of resilience beautifully,

“Most often, resilience is narrowly defined in the dictionary as the ability to recover from and cope with adversity. However, long before the European invasion of the continent, resilience was a central tenet within Indigenous traditional knowledge and customary practices, and it still is. For these Indigenous women artists, resilience is embodied as endurance, adaptability and sovereignty.”

Lee-Ann Martin provides an essay discussing the project. The project celebrates the Indigenous women whose artwork reclaims that traditional body of knowledge that has been silenced due to colonialism. This project provides another medium for exploring local Indigenous knowledge and perspectives. The use of technology is evident in many of the photos to enhance the artwork’s meaning and to further the learning of the resilience of Indigenous women and their knowledge.

Module 4: Post 3 – Indigenous Knowledge and Climate Change

I stumped across the website Climate Atlas of Canada and an article called Indigenous Knowledges and Climate Change. The article discusses the connection between the land and how the “world is out of balance” due to the disregard for traditional Indigenous knowledge. The report and the video provide a short documentary of the Indigenous worldviews regarding culture and climate change. The article addresses how climate change is not just an environmental issue but a colonial issue rooted in politics, capitalism, and western ideologies.

The article discusses Indigenous ways of knowing are shaping climate solutions. It also guides some of the efforts that are being undertaken taken titled “Seven generation solutions.”

 “What we’re trying to teach is that traditional knowledge is not just for Indigenous people, it’s for everybody… All you have to do, really, is start to respect and understand traditional knowledge of Indigenous peoples and you will see there will be a groundswell of new creative and innovative ways and means in which to address these challenges that we face today in the world.”

This website provides an interesting perspective on how sustainable technology can be used within Indigenous communities to solve climate change. The article addresses how these solutions are rooted in a return to the land and, therefore, rooted in decolonization. This article is connected to my research project as it outlines how traditional knowledge and practices can be used to combat more significant issues such as climate change. The medium of the message and the sustainable technology practices are ways in which technology is integrated with these local knowledges.

This is a similar article, Climate Changed: First Nation balances Western science with traditional knowledge, which identifies how fake “beaver dams” can be used to restore stream flow for wildlife. “It’s not just about the watershed and the water — it’s about restoring the culture,”. . . “The Niitsitapi (Blackfoot) culture is directly connected to the land and the water. So, by restoring the watershed, we are actually helping to restore the culture.”

Module 4: Post 2 – The Secret Life of Canada

The Secret Life of Canada is a podcast about the history of Canada that may have been untold to many. Their catchphrase is, “A podcast that highlights the people, places and stories that probably didn’t make it into your high school textbook. Join hosts Leah and Falen as they explore the unauthorized history of a complicated country.”  The podcast is not specific to Indigenous history but also to other minority groups in Canada.

One of the episodes, The Secret Life of Water, discusses current environmental concerns about water, as well as how water is used and viewed historically by Indigenous people. The podcast is perfect for classroom use because it accompanies a teacher guide. The teacher guide includes a lesson plan, slideshow, episode transcript, activity sheets, and a bonus mini-episode.

The podcast is an excellent format for utilizing technology to teach the historical teachings of Indigenous Cultures and to support reconciliation by understanding the truth of Canadian history. I believe that it is essential that we know the truth of the issues that we are facing before we can act on reconciliation; this podcast starts these difficult conversations.

Module 4: Post 1 – Artificial Intelligence and Indigenous Language Preservation and Revitalization

The article Indigenous Knowledge and Technology at MIT: “Is it Wise?” discusses various diverse domains such as the decolonization of space, re-imagining Indigenous architecture, and the role of community-based governance in the genetic modification of invasive species. One of the research projects called protocol-based Artificial Intelligence caught my attention. They briefly discuss how “Aspects of the Anishinaabe worldview, knowledge generation, and dissemination protocol to ask if ‘values might be articulated in a manner that retains their cultural integrity’ rather than having algorithms rely on translation from a high-resourced language.”

The concept of artificial intelligence and its use in preserving Indigenous languages has been used in New Zealand. The app Korero Maori was used to collect oral recordings in Indigenous languages. Part of the project’s achievements is restoring the native sound of the language and avoiding the assimilation of English as far as possible.

The article, How AI is helping revitalise indigenous languages discusses data sovereignty; two key phrases that stuck out to me include: “‘We know what it means losing sovereignty,’ . . . ‘Data is the new land. Having our land taken off us, and the experience of language loss in our family, we take data sovereignty very seriously.” Secondly, “If we want to use AI for good, rather than big tech gobbling up our data and selling it back to us, we should empower communities to lead their own platforms and solutions to help move their people forward.”

I think we are just getting started with how AI can be used to help preserve Indigenous languages, protocols need to be followed, and more work needs to be done moving forward.

Module 3: Post 5 – Chelsea Vowel

Chelsea Vowel’s Indigenous Rights discusses five different interrelated themes:

  1. The terminology of relationships
  2. Culture and identity
  3. Myth-busting
  4. State violence
  5. Land, Learning, Law, and Treaties

This book is an excellent guide for addressing pre-conceived notions about Indigenous People. The book is primarily about the relationships between Indigenous and non-Indigenous peoples. Throughout my studies of Indigenous education, I have realized that it is essential to reflect on what it means to be a settler and my role within my relationship with Indigenous people.

One of my favourite sections of Vowel’s book is “Myth-busting.” As I live in rural Saskatchewan, I have heard all the myths Vowel discusses in her book. Vowel provides factual information on how and why these myths are false and equips the reader with the knowledge to confront those myths. I found an online keynote that Chelsea Vowel gave titled Stories that Reveal, Stories that Conceal: Pushing back against Settler Myth-Making. In her keynote, Chelsea talks about the work that needs to be done with recognizing truth before we move forward with reconciliation.

Chelsea Vowel’s book and speech are relevant to my research topic because she discusses the inaccessibility of language. She discusses how many Indigenous languages are within Universities and how it is essential to return the languages to their home communities. Chelsea Vowel also shares how through social media and blogging was able to make her message more accessible to more people. Chelsea shares the myth in her keynote that many believe that the kinship that Indigenous people have that is beyond just with humans, that extends to animals, non-living, and spiritual beings is something that is based in the past. She discusses how that idea is false; it is current and relevant and that Indigenous people can carry this idea far into the future in a sustainable way.

The following link provides online access to part 1 of Chelsea Vowel’s book: https://www.portageandmainpress.com/content/download/17819/220849/version/1/file/9781553796800_IndigenousWrites_excerpt.pdf

Module 3: Post 4 – Indigenization in the Academy

The following two videos feature Vianne Timmons, former president of the University of Regina, discussing the importance of Indigenization and why it matters. It outlines how within Saskatchewan, the population will be 30% Indigenous by 2045. The video defines Indigenization in the academy as:

“The transformation of the existing academy by including Indigenous knowledges, voices, critiques, scholars, students and materials as well as the establishment of physical and epistemic spaces that facilitate the ethical stewardship of a plurality of Indigenous knowledges and practices so thoroughly as to constitute an essential element of the university. It is not limited to Indigenous people, but encompasses all students and faculty, for the benefit of our academic integrity and our social viability”.

Vianne shares the University of Regina’s strategic plan, Peyak Aski Kikawinaw, which means “one with Mother Earth. This strategic plan identifies “Student Success, Community Engagement and Research Impact” as key priority areas.

The second video discusses a checklist that Dr. Shauneen Pete developed regarding 100 ways the University can Indigenize the campus. Many of these recommendations, such as:

  1. Critically examine colonization and its effects
  2. Practice challenging notions of colorblindness and meritocracy
  3. Identify the long-term benefits of Indigenization for you/your learners, the program, and your profession
  4. Disrupt the dominant idea of deficit thinking directed toward Indigenous learners

All these examples are ways that are practices that we can use outside of the institution.

These videos relate to my final research project as they reinforce the idea that Indigenization is for everyone, as it is everyone’s responsibility to ensure that the languages and cultures of Indigenous people thrive. In addition, for all students to understand historical truth as we work towards Truth and Reconciliation. The checklist of Indigenization practices will guide settlers’ role in the Indigenization of education.

 

100 ways to Indigenize and decolonize academic programs and courses: https://www.uregina.ca/president/assets/docs/president-docs/indigenization/indigenize-decolonize-university-courses.pdf

Module 3: Post 3 – Decolonization is for Everyone

Nikki Sanchez’s Ted Talk Decolonization is for Everyone identifies the role everyone plays in the decolonization of Canada. Sanchez discusses colonization and the historical amnesia that settlers have. She states, “If you are more than a first-generation Canadian, this is historical bystander trauma that your parents and grandparents lived through.” She dispels the myth that decolonization work is only for Indigenous people. She also highlights the difference between decolonization and indigenization.

This video relates to my research topic as it includes the role of the settler in decolonization. Sanchez identifies steps that we must take to work together. These include:

  • Learn who you are and where you come from
  • Address the oppressive systems and histories that enable you to occupy the territory you do
  • Learn whose land you live on and what has been done to them
  • Find out how you benefit from that history and activate one strategy wherein you can use your privilege from which to dismantle that.
  • Share the knowledge that the work of decolonization is for everyone.

It is crucial that as settler educators who are investing in the work to decolonize, we are being socioconscious as this is a requirement for culturally responsive teaching.

Module 3: Post 2 – The Role of Settlers in Indigenous Education

Facing History & Ourselves is a global organization that uses lessons that “challenge teachers and their students to stand up to bigotry and hate”. The website provides many resources for teachers, including lesson plans and professional development. In this search, I found a blog post written by Angela Nardozi that resonated with me titled Settler Educators Teaching Indigenous Perspectives and History. The blog identifies the role that settler educators have in the important work of teaching Indigenous Perspectives and History. She identifies three key ideas that are needed for settler educators teaching in these areas.

  1. Spend time remembering and unlearning your own education about Indigenous Peoples
  2. Listen to Indigenous peoples in terms of what they want taught
  3. Center Indigenous Peoples’ experiences and stories in your teaching.

My research topic includes a focus on the role of settler educators in teaching Indigenous Perspectives. I believe that these key ideas will help form some of the overall ideas needed for my final paper.

Blog post: https://facingcanada.facinghistory.org/settler-educator-teaching-indigenous-perspectives-and-history

Website: https://www.facinghistory.org/

 

Module 3: Post 1 – Culturally Sustaining Pedagogy

This is a part of an extensive asynchronous course that called Project READY: Reimagining Equity & Access for Diverse Youth. This course covered topics of race and racism, racial equity, and culturally sustaining pedagogy.  The course provides an interesting layout as it is laid out into three sections, section one covers foundations of the topics such as colonialism, privilege, racism, identity, and whiteness. Section two looks at transforming practices such as culturally sustaining pedagogy, the importance of relationships and community, and student voice & agency. Section 3 is about continuing the journey which includes leveraging digital learning environments.

Culturally sustaining pedagogy focuses on the importance that students keep their own culture and community practices, while still having access to the practices of western culture. “Culturally relevant pedagogy sees BIPOC students’ heritage and community cultural practices as resources to honour and explore; culturally sustaining pedagogy sees them as resources to honour, explore, and extend.”

This course ties into my research as it covers key ideas of culturally responsive pedagogy, asset-based learning, and relationship building. All important aspects of my research project are to Identify how technology can be used to preserve local knowledge.

Based on Paris, D. (2012). Culturally sustaining pedagogy: A needed change in stance, terminology, and practice. Educational Researcher, 41(3), 93–97.

Access to this course can be found here: https://ready.web.unc.edu/section-2-transforming-practice/module-17/

Here is another link that I found interesting and connected to the post: Gloria Ladson Billings – Successful Teachers of African American Children: Not directly connected to Indigenous Education, but the practices utilized are transferable.