Author Archives: CurtisBOURASSA

Module 2: Post 5: Digital Technology Innovations in Education in Remote First Nations

The research article Digital Technology in Education in Remote First Nations  Beaton and Carpenter (2016) “explores how community members living in remote First Nations in Northwestern Ontario are using digital technologies for informal and formal learning experiences” (p. 42) through a settler colonial lens. The article discusses how technology is a double-edged sword, as technology can be used as a tool to maintain and uphold colonial structures. For example, the article discusses how many Indigenous languages are endangered, yet technology and the internet are presented through a lens of Western culture and the English language. This results in Indigenous people further immersing themselves in Western culture, distancing themselves from traditional languages and knowledge. On the other hand, the article highlights the importance of providing Indigenous people with access to finding local Indigenous resources that are specific to their communities. Many Indigenous communities use technology to protect and preserve Indigenous languages (p. 45).

This article provides a direct connection to my research paper, as it provides in-depth background information analyzing how technology is used to uphold colonization as well as how technology can be used to support decolonization work.

References

Beaton, B., & Carpenter, P. (2016). Digital Technology Innovations in Education in Remote First Nations. In Education, 22(1), 42–60. https://doi.org/10.37119/ojs2016.v22i1.266

Module 2 – Post 4: Coding, Mathematics and Indigenous Ways of Knowing

This mathematics project utilizes technology as a way for students to extend their knowledge of Loom Beading and Metis Finger Weaving. The project highlights the importance of conversations with Indigenous Peoples to gain knowledge through relationships. Students had the opportunity to learn from Elders and Indigenous Artists about their culture and the Indigenous arts of their ancestors. In addition, students could develop mathematics skills by combining this knowledge with coding. Students planned out their patterns created them with hand looms, and then coded their beading project.

This project directly relates to my final research topic as it identifies the importance of partnership between Indigenous and non-Indigenous views. Elder and Indigenous Artists were consulted to educate the students on traditional knowledge. The two websites recognize critical pieces of Culturally Responsive Pedagogy and provide an example of a local context to make learning relevant to students.


For more information on the project:

https://theconstructionzone.wordpress.com/2021/09/30/coding-indigenous-ways-of-knowing-mathematics/

The following website provides the background information needed for attempting such a project discussing topics like the importance of relationships, protocols, the story of the bead, and cultural appropriation. It provides a clean layout and offers direct connections to the math curriculum topics.

https://sites.google.com/teltgafe.com/indigenouslearnersinmath/session-2?authuser=0

 

Module 2 – Post 3: Coders North

Coders North is an educational charity that strongly emphasizes supporting youth from marginalized and at-risk communities. Coders North follows a mission “to empower as many youth as possible with the skills to help shape the web and digital world with content that reflects their values and passions.”

This website serves as an example of the importance for Indigenous peoples to have space and voice in our online spaces. The website features learning modules that are relevant to my final research project. This example dives into concepts such as Indigenization, Indigitization and Indigitalization. As well as concepts such as computational thinking and coding. Furthermore, the resource offers a lesson summary and interactive lessons. The website features a video library highlighting videos around the topics of “Indigenizing the Digital World,” “Indigenous Entrepreneurs,” “Indigitization,” and “Indigitalization and Coding.” The ideas within the video resources can be used within my research topic to highlight the importance of Indigenous representation and how it can be used to represent local Indigenous perspectives.

https://codersnorth.com/

 

Module 2 – Post 2: Manito Ahbee Aki – An Immersive Minecraft Experience

Louis Riel School Division in Winnipeg, Manitoba developed an immersive Minecraft experience called Manito Ahbee Aki. Manito Ahbee Aki focuses on opportunities to learn about Anishinaabe Peoples through a combination of three learning experiences.  First, students will be able to explore The Forks, which is a historic gathering place for the Anishinaabe people. Secondly, students will have the ability to learn about the Manitoba petroforms. Through in-game storytelling, the students will learn the history and stories behind the rock formations. Lastly, students partake in a buffalo hunt and learn about the importance of food sovereignty.

This experience highlights how technology can be incorporated with a relevant tool familiar to many students to teach local Indigenous history.  A downfall of the tool is that it relies on the student to be passively engaged within the game walking through and interacting with the world.  I believe that it would have been a powerful learning tool to see the students create an interactive world.

https://education.minecraft.net/en-us/blog/explore-indigenous-history-and-culture-with-manito-ahbee-aki

https://www.cbc.ca/news/indigenous/anishinaabe-culture-school-minecraft-manitoba-1.5903746

Module 2: Post 1 – The Pretendians

On September 30th CBC’s The Passionate Eye released a 45-minute documentary titled The Pretendians. The documentary about Indigenous identity tackles complex topics such as who has the right to consider themselves Indigenous. The documentary focuses on how people such as university professors such as Carrie Bourassa from the University of Saskatchewan or Robert Lovelace from Queen’s University have come under intense scrutiny for faking an Indigenous identity. The documentary discusses the issue of being able to claim that you are Metis just because you have “mixed blood”; you must be connected to the historic settlement, culture, and language.

The documentary provides three reasons why they see a mass increase in people trying to claim to be status Indians.

  • The 1999 Marshall Decision granted hunting and fishing rights to Indigenous people.
  • White-Settler Guilt – More settlers are trying to distance themselves from their ancestors because of their prior treatment of Indigenous people resulting in settlers now “siding with Indigenous peoples.”
  • To access the benefits and rights for Indigenous peoples

The documentary tackles issues such as blood quantum and “How much Indigenous blood is enough to claim Indigeneity.” As well as looking at Indigenous Art and if Indigenous artists are the ones benefiting from Indigenous Art. It was stated that 75% of shops in the Gastown neighbourhood in Vancouver sold inauthentic forms of Indigenous art.

This documentary pertains to my final project because it focuses on using technology to preserve local Indigenous knowledge. The documentary reinforces the idea of students (or anyone for that matter) to be critical of not only the media they are consuming but the people they are gaining the information, even when we think that information could be coming from a reliable source.

https://www.cbc.ca/documentaries/the-passionate-eye/identity-wars-what-makes-an-indigenous-person-indigenous-and-how-do-pretendians-complicate-things-1.6595901

https://gem.cbc.ca/media/the-passionate-eye/s02e03

 

 

 

Module 1: Post 5 – Ethical Space

This week’s discussion on how Indigenous Communities are different brought about different emotions, and feelings. I came across Willie Ermine’s (2007) Ethical Space of Engagement and did some further research. Ethical Space is formed “when two societies, with disparate worldviews, are poised to engage each other”.  It is the space between these worldviews that allows for Indigenous and non-Indigenous people to engage in respectful conversations and work together in harmony, bridging the gap between cultures and moving towards meaningful reconciliation.

The video that I have shared highlights the importance of understanding each other before we can have a relationship. Dr. Reg Crowshoe an Piikani Blackfoot Elder states, we need to start at the foundation of two different worldviews and understanding each other. I believe that this system of Ethical Space is needed within our education system in order to Indigenize our curriculum.

Canada needs to build ethical spaces for Indigenous people

 

Module 1: Post 4 – Davin School Renaming

This article has personal meaning as I taught during one of my internships in my undergraduate program at the University of Regina at this school. The newly named The Crescents School is located near downtown Regina and was previously named Davin School. At the time of my internship, I did not understand who the school was named after, and did not know about Davin’s impact on Indigenous Peoples across the country.

This news article resonated with me because of the readings of Hare (2011) and the Lee Brown video and the brief discussion of Nicholas Davin who played a significant role in creating residential schools.  The article discusses how Davin Elementary School was renamed 4 years ago to The Crescents School. It was not until July 2022, that the masonry bearing the name “Davin School” was removed from the building.

In the module 1 readings, we discuss the colonial impact of Western education and the importance of including ancestral knowledge, culture, and making learning relevant for Indigenous students. The article serves as a reminder for me of the work that needs to be done and the steps towards reconciliation that we need to take.

https://globalnews.ca/news/9017743/the-crescents-school-regina-davin-removed/

Module 1: Post 3 – Indigenous Friends Association

Indigenous Friends Association (IFA) is an Indigenous-Led tech not-for-profit organization that aligns closely with the discussions of Module 1.  IFA responds to the Calls to Action #7 and #66, and aims to provide Indigenous Peoples and allies with the tools to build partnerships and promote digital projects that are rooted around Indigenous Ways of Knowing and Understandings.

Two programs which IFA has are the Indigital program aimed at promoting wellness and technology education through Indigenous Worldviews. As well as the IndigiMobile Program. This program incorporates imagining, creating and deploying digital applications that integrate traditional knowledge and values.

Here is an interview with one of the allies that discuss how they created a Social Media App Indigenous Friends that connected Indigenous people.

https://www.indigenousfriends.org/

 

Module 1: Post 2 – Wanuskewin

This website through Wanuskewin Heritage Park provides an online learning series titled: Kiskeyihtamowin: Learning Through Experiences.  This website (although paid for through my school division) provides Indigenous Ways of knowing relevant to my geographical location that are aligned to my local Saskatchewan curriculum. The resource was developed by elder teaching, archaelogy, and from Indigenous stories and teachings.

Wanuskewin Heritage Park has been a gathering place for many Indigenous Peoples from the Northern Plains just outside of Saskatoon, Saskatchewan. The park allows people to relive the stories of those who have lived on the land before us.

The website provides educators with opportunities for in-person programming, allowing school children to explore the area’s history prior to pre-contact.

https://wanuskewin.com\

Module 1: Post 1 – The Witness Blanket

The first travel I want to highlight is The Witness Blanket.  This large art installation contains items that are “reclaimed from residential schools, churches, government buildings and traditional and cultural structures across Canada”.  This website allows the user to engage with the witness blanket in ways that are not possible by viewing it in person.  “Unless you have the opportunity for someone to share the hundreds of stories that the installation contains.

By exploring the blanket the user can click on the artifacts, view where they came from on the map, and explore the story of the items in-depth from residential school survivors through hearing their stories from videos.  The Witness Blanket is about honouring the survivors of residential schools and sharing the truth of our history.

The resource provides further opportunities for educators through provided lessons, and workshop opportunities.

Additionally, there is an application that people can explore as well.

https://witnessblanket.ca/