Category Archives: MODULE 2

Module 2: Post 4 – It’s all about relationships

I came across Lewis Cardinal when I was looking for Indigenous perspectives on Youtube, so after watching an hour-long talk from him on Youtube, I looked for more of his knowledge and perspective and I found this podcast episode. The podcast is called Shift Management so it’s a workplace, human resources focussed podcast.

In this episode with Lewis Cardinal, he talks about how to develop relationships, the importance of communication, and the values you inherit from the culture or cultures you’re from. He says, “If you want to improve relationships, if you want to improve prosperity, communication is central, and it has to be meaningful.[…]Meaningful conversation means that you start talking with the heart and you start talking about the same things that you find in common looking in the same direction.” He also says, “When you move the heart, the mind follows.”

He also discusses the importance of (everyone in Canada) being treaty peoples, and that we should be learning about what that means in school. As Cardinal says, “The great indoctrinator of any nation is its educational system.”

Module 2: Post 3 – Indigenous knowledge

This essay by Dr. Marie Battiste at the University of Saskatchewan is a wonderful overview of Eurocentric knowledge and Indigenous knowledge. The author explores the ways in which Eurocentric knowledge has sought to discredit Indigenous knowledge, and she details the recent resurgence in interest, validation, and exploration of Indigenous ways of knowing – for example, in science, law, education, and ecology.

Battiste describes how, through an “act of intellectual self-determination, Indigenous academics are developing new analyses and methodologies to decolonize themselves, their communities, and their institutions” and that “Indigenous scholars discovered that Indigenous knowledge is far more than the binary opposite of western knowledge.”

She emphasizes the need for Indigenous knowledge especially in education, for both Indigenous and non-Indigenous people. She writes “more and more literature has challenged the suppression of Indigenous knowledge and has underscored the importance of bringing it into the mainstream to establish a body of knowledge that can be drawn on for the common good.”

As we know, “the exclusive use of Eurocentric knowledge in education has failed First Nations children. Indigenous knowledge is now seen as an educational remedy that will empower Aboriginal students if applications of their Indigenous knowledge, heritage, and languages are integrated into the Canadian educational system.”

Battiste describes Indigenous knowledge in general, but helpful terms: “Indigenous knowledge is an adaptable, dynamic system based on skills, abilities, and problem-solving techniques that change over time depending on environmental conditions[…]”. Furthermore, “Indigenous knowledge is also inherently tied to land, not to land in general but to particular landscapes, landforms, and biomes where ceremonies are properly held, stories properly recited, medicines properly gathered, and transfers of knowledge properly authenticated”.

She also notes that “focusing on the similarities between the two systems of knowledge rather than on their differences may be a more useful place to start when considering how best to introduce educational reform.” This sentiment inspired me to focus, in my final research paper, on how Indigenous education and non-Indigenous education are similar. I won’t be directly comparing the two, but to the extent that it comes up, my goal will be to see the similarities and – where there are differences – to see what I can learn from Indigenous ways of teaching and learning, in an effort to flip the script on assimilation.

Reference

Battiste M. 2005. Indigenous knowledge: Foundations for First Nations. WINHEC.

Module 2: Post 2 – What is Wrong With Land Acknowledgements


Image Credit: Agent NDN/Facebook

My research is really focusing on how we are doing land acknowledgments wrong and how we can make them more meaningful instead of something like rote memorization.

I have been looking at many articles and perspectives to see how this can be improved. I came across a CBC article entitled “What is Wrong with Land Acknowledgements” that summed up a lot of the sentiments that I was feeling. In this article, five people of Indigenous background talk about their thoughts on land acknowledgements. Importantly stressed is that land acknowledgements have to be meaningful and that you have to “do the work” to truly honour the land and the Peoples.

CBC News Article


Image Credit: Black and Indigenous Alliance/Facebook, @gudim_public/Instagram)

Module 2: Post 1 – How To: Territory Acknowledgement

During module 1 I came across the website Native Land and I really liked how the website showed an interactive map of Indigenous land and territories. It helped me to really understand more of the land on which I live as well as beyond.
This was the first place I wanted to start when looking at my research topic of and acknowledgements. The page gives advice on how to make land acknowledgements more meaningful. One thing I really took away that I think is missing from many land acknowledgement that I have heard is the piece on why the acknowledgement is happening. For my research on doing land acknowledgements in schools and how to help students understand their importance, I think this piece is crucial.

Link to Website Article

Module 2: Post 2 – Onkwehon:we education

This paper – “A Haudenosaunee Model for Onkwehon:we (Indigenous) Education” – is like the holy grail for my research topic. I’m interested in how Indigenous peoples educate their own people and how Indigenous values, including valuing the land, inform those education processes. (Onkwehon:we means Indigenous, or first people, in the Kahnyen’kehàka or Mohawk language.)

This paper discusses the importance of Indigenous-led education that reclaims Indigenous ways of knowing, which value “experiential learning, storytelling, and interacting with the land” (Whitlow et al., 2019).

The authors detail how 22 children – half of whom are Indigenous and half are non-Indigenous – took part in three days of workshops on the Six Nations reserve, near Brantford Ontario (the largest reserve in Canada). “The workshops were led and conducted by Haudenosaunee knowledge keepers who covered a range of topics: sovereignty, food, ceremonies, treaties, historical agreements between Six Nations and Brantford, colonization, decolonization, resistance, art, residential schools, cultural pride, language, and artistic practice.” (Whitlow et al., 2019).

The researchers then followed up with participants six months later. There are some very powerful quotes from the youth who participated in the workshops. The following is one such quote that underscores the importance of place-based learning:

“’You’re just held accountable by your environment, being on Six Nations. Like you’re in their community… I think that’s like really helpful whereas maybe if we had these workshops in Brantford and you’re talking about a community that you’re not actually in, it’s not holding you super accountable. You’re in their house, so be respectful while you also inherently try to learn at the same time.’(Non-Onkwehon:we Youth)” (Whitlow et al., 2019).

Reference

Whitlow, K.B, Oliver, V., Anderson, K., Brozowski, K., Tschirhard, S. Charles, D., and Ransom, K. (2019). Yehyatonhserayenteri: A Haudenosaunee model for Onkwehon:we (Indigenous) education. Canadian Journal of Education 42(2).

Module 2 Post 1

Many Canadians may not be familiar with LINC, an organization aimed at helping newcomers to Canada settle into an educational identify in Canada. While English language teaching is a LINC priority, they also share responsibility for teaching all things Canadian, including Indigenous Issues. I came across this general website with an array of Indigenous authored material at Norquest College. 
 
 
Of course, one has to have a Norquest College email and log in to peruse the materials. This hierarchy of knowledge dissemination is how Western education works: pay a fee, get a degree. This is in stark contrast with Indigenous ways of knowing and passing on knowledge, an issue I am still digging deeply into.  After this initial barrier imposed by Western education on Indigenous resources, I am immediately confronted with the ethical question of hermetic learning.That is quickly countered with  the rationalization that if the Indigenous authors themselves have intended this knowledge sharing, then it must be ok. But wait, haven’t we read how many Indigenous technogentsia are trying to use these tools to transgress traditional power structures, but have they had adequate equity, inclusion, diversity, decolonisation and anti racism training? Or is their genetic Indigeneity enough to justify this role and responsibility? But who is considered Indigenous? And if they are, have they had the training and permission to share this knowledge and tell these stories? There are all gargantuan questions in discussions as we speak
 
The LINC website concedes “While curriculum redesign may not always be feasible, there are often opportunities to reassess the materials used in the classroom. The perspectives presented in classroom materials influence learners’ understanding of Canadian culture. In many cases, we are able to weave a broader range of perspectives into the classroom to support initiatives to Indigenize curriculum.”
 
There is an ‘Indigenous Voices in the Classroom’ (IVC) project that I am currently reading more about.  Will keep you posted!

M.2 P. 2 – Salish Weave Connection School Program

 

In 2004, sets of silk screen prints were introduced entitled the “Salish Weave Collection.” The purpose was to support Salish artists with revitalising their traditional art style. As the years passed, the collections appeared in galleries, museums, colleges, universities, exhibitions, displays, and publications. Then in 2014 the collection made a jump into school districts with associated lesson plans, officially becoming the Salish Weave Connection School Program. The program has supported many school districts on Vancouver Island and the Lower mainland in BC with artwork and associated lesson plans.

For example, one of the lesson resources is for grade 3/4 and introduces them to Coast Salish elements of design. The lesson plan includes video links, templates for students to cut out and design and lesson guides. From what I can tell, this is all free as it it easy to access on the website. Silk screen prints associated with, which is the art work of Indigenous professional artists, can be gifted to school districts.

What I found amazing about this resource is it provides real hands on learning using Salish techniques. The Salish Weave Collection School Program is connected to Indigenous artists. This allows non-Indigenous teachers peace of mind in avoiding appropriating Indigenous artwork/craftsmanship.

Welcome to The Salish Weave Collection

M.2 P.1 Considerations when buying Indigenous art.

Reclaim Indigenous Art was created by Jake Soule, an artist of various disciplines from Chippewas of the Thames First Nation, located close to London, Ontario. Jake’s goal is to stop the production and selling of Indigenous products by non Indigenous people. The website displays how one can support the cause. It provides letter templates that demand change that can be sent to the prime minister, your city councillors and even business owners who may be selling unauthentic merchandise.

As a shop teacher, I have been very cautious with hands-on-making with students. Incorporating Indigenous knowledge does not mean replicating Indigenous jewellery in the metal shop, or attempting Haida carving in the wood shop. The relationship between Indigenous people and the products they produce with their hands is strongly tied to who they are and their history. The website discusses what Jake believes the government should do, and why the changes would assist in reconciliation,

https://www.reclaimindigenousarts.com/home

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 2: Post 1 – Myths

Dispelling Common Myths About Indigenous Peoples: 9 Myths & Realities (ebook)

I find the Indigenous Corporate Training Inc. (www.ictinc.ca) website is a good website for broad, brief knowledge on a lot of topics. This ebook is free and it caught my attention since we are discussing stereotypes in Week 4.

The first myth is “Indigenous peoples are all the same”.

I think this is worthy of being #1. I remember reading the popular non-fiction author Michael Pollan’s book This Is Your Mind on Plants and he frequently referred to “Indigenous people” in a general way. I mentally bumped on it every time, and wanted to tell him and his editor that the “s” in “Indigenous peoples” is crucially important. But honestly it’s easy for those of us not familiar with one or more Indigenous nations or groups (such as myself) to fall into thinking that there is an Indigenous way of thinking/doing/being, rather than many, many ways. I know intellectually that there are many First Nations, and other groups like the Inuit and the Metis, but that knowledge isn’t very salient to me because I don’t know any Indigenous people or peoples. I certainly have found myself falling into this trap when thinking about my final research project for this course. I want to look at ‘collectivist’ cultures, but which Indigenous cultures would make the most sense to research and how much information will I be able to find? I’m not yet sure.

However, I am sure that I want to decolonize my thinking and not group all Indigenous peoples together! There are times when I think it’s okay to generalize and talk about, for example, a Western worldview, but we need to be very careful.

The ninth myth in this ebook is “Missing and murdered Indigenous women brought it upon themselves”.

This one makes me sad, and furious, and triggered (for lack of a better term). I want to think that no one could believe this, but I know from experience that people do blame victims of sexual violence.

The other 7 myths are, sadly, the ones you would probably guess. Overall this ebook is a good quick primer about all the negative stereotypes that Indigenous people in Canada face on a regular basis. The content is straightforward and a bit more practical than the Prins piece, which is more about how somewhat positive stereotypes (like the romantic exoticism of the vanishing Indian) can still be harmful.