Category Archives: MODULE 2

Module 2 Post 5

http://www.cbc.ca/news/canada/new-brunswick/first-nations-language-immersion-revitalization-1.3689552

Language Loss

This article highlights the current state of languages within some Indigenous groups in the land some call Canada. This points to a lot of our discussion in module 1 and carries into module 2 as well; when we talk about overseers and the centralization of information and the technological culture. As technology becomes more and more ubiquitous we see people taking up laptops, and other forms of communication and participating in the language of technology, which is primarily a westernized cultural view. While forms of technology have served Arootook Mi’kmaq people well in some instances, in many others, often not spoken about or acknowledged, technology may have served as a limiting force on groups of people and their culture. Might we use technology to support oral literacy in Indigenous languages in order to stave off extinction?

Module 2 Post 4

https://timreview.ca/article/1138

This paper positions itself as a strength-based review of the digital divide while outline the historic technological issues that portrayed or sustained colonial views of Indigenous People. It uses digital storytelling and makerspaces as potential opportunities to decolonize technology and make room for Indigenous People, culture and language.

Module 2 – Post 2

AR IndigiTRAILS

This resource is a powerful experience that provides land-based AR experience for others. While individuals explore Treaty 7 land in Mohkinstis they also get to use an app to follow a path of learning. This immersive experience opens one’s minds to Indigenous stories of youth today and to learn from our past histories. I find this to be a valuable tool as it gets people to explore the outdoors while learning. We know that Indigenous Knowledge is land-based so this digital tool compliments the idea to get people outside to connect to the land.

As an educator this would be an engaging lesson for students as they would be able to explore the land while connecting to stories. It also makes me wonder how students could create their own tours? Or would that be disrespectful to the authentic voices who shared their expertise to design these experiences? Maybe the purpose of the IndigiTRAILS is to embrace the knowledge that you can learn from these experiences.

#digitalstorytelling #Treaty7land

 

 

Module 2: Post 5 – Goodness in academia

This article is entitled “They Won’t Do It the Way I Can”: Haudenosaunee relationality and goodness in Native American postsecondary student support.

What a title!

It caught my attention because 1) I’m focussing – as much as possible – on Haudenosaunee people for my final research paper and 2) Goodness is a value and I’m looking at how values inform Indigenous teaching and learning.

The paper turned out to be interesting in two main ways:

1. It relates 5 Indigenous professionals experiences with providing support to Indigenous students in post-secondary institutions….

Waterman writes, “In an earlier qualitative study with 47 Haudenosaunee college graduates about their educational experiences, I asked the participants to identify any personnel who were instrumental to their degree completion. Five Indigenous participants were identified in that study (names are pseudonyms) and agreed to be interviewed.” She then shares information from these interviews; most interviewees discuss going above and beyond to support students and being undervalued by their universities. One line provides a good nutshell summary: “Behavior that might, on the surface, appear as social programming or as lacking in formal academic advising, through an Indigenous values lens is nation building” (Waterman, 2021).

2. Woven throughout the paper are bits of wisdom about how to conduct Indigenous academic research, and the tension between academia and Indigenous knowledge…

“The significance of this article lies in exposing the foundational role of IKS [INdigenous knowledge systems], goodness, and relationality in the work of these Haudenosaunee administrators. Settler colonial domination strives to make IKS invisible[…]” Waterman (2021) notes that she must balance her role as a researcher with her responsibility to her community: “I am responsible to both the academic community and my community. In other words, I make sure to conduct my academic work in such a way that I remain welcome at home.”

 

Reference

Waterman, S. J. (2021, October 7). “They Won’t Do It the Way I Can”: Haudenosaunee relationality and goodness in Native American postsecondary student support. Journal of Diversity in Higher Educationhttp://dx.doi.org/10.1037/dhe0000352

Module 2: Post 4: What are we Acknowledging

I recently came across this video which features Stephen Paquette. Stephen discusses what we should be acknowledging when we do land acknowledgements. This video really helped me to see what should go into an acknowledgement. Paquette talked about how we need to understand that many Indigenous Peoples were nomadic and moved with the changing seasons. He also mentioned that in an Indigenous worldview and perspective, people are caretakers of the land and that land is not owned. I think this short video is a must-see for everyone when trying to create authentic ways to acknowledge and honour lands and Indigenous peoples and ways of knowing.

Module 2 – Post 1

Power of Storytelling

This National Geographic Professional Development Series focuses on the Impact of Storytelling. How can educators work with their students to build authentic learning experiences that captures the voices of others? These FREE storytelling classes can be transformative to provide educators with the tools to help students to be agents of change!

Three Classes to Complete 

  • Photography – https://account.nationalgeographic.org/courses/sfi-photo-ed-2021-a/
  • Videography – https://account.nationalgeographic.org/courses/sfi-video-ed-2020/
  • Audio – https://account.nationalgeographic.org/courses/sfi-audio-ed-2021/

This video is a snippet of how videos/audio/images can look at multiple perspectives when trying to understand a topic or culture. The “Impact of Stories” can build empathy and knowledge for how we collect information from diverse cultures. It is a stepping stone into understanding how National Geographic uses this multimodal learning to enhance understanding and build a community of difference makers.

 

 

 

M2- POST 5

I found this website about an ongoing project for delivering high-speed internet to all 203 First Nations communities in BC.

What I really liked about this project was its domain and what they called the project lifecycle, which included:

  1. Identify Communities in Need
  2. Community Engagement
  3. Construct the Broadband Network
  4. Activation
  5. Capacity Building -> training services

The following infographic provides more information about the project’s scope:

Module 2 Research – Kelcie Vouk

Website 1

Fake Indigenous art is the tip of the iceberg of cultural appropriation

https://www.cbc.ca/documentaries/the-passionate-eye/fake-indigenous-art-is-the-tip-of-the-iceberg-of-cultural-appropriation-1.6606937

What is it?:

“It is being revealed that a great deal of so-called authentic Indigenous art isn’t made by Indigenous people at all. Instead, it is made by non-Indigenous individuals and businesses who have taken on Indigenous identities and aesthetics. These people are often called “pretendians” by those immersed in the issue.”

Why I chose it: 

I chose this article partially because it dovetailed so perfectly with our topic for week 6. The Zimmerman, Zimmerman, and Bruguier chapter talked about how to deal with ‘Wannabes’, and this article talkies about how ‘Pretendians’, but it’s the same idea, echoing across the years. I think this ads a really important perspective on the importance of how careful non-indigenous art teachers should be about how we treat traditional indigenous art-making practices. 

Website 2

The Pretendians

https://www.cbc.ca/passionateeye/episodes/the-pretendians

What is it?:

A documentary from CBC’s The Passionate Eye featuring Anishinaabe author and playwright Drew Hayden Taylor. Taylor goes on the hunt for knock-off Indigenous art on the West Coast, and explores an explosion of dubious Indigenous heritage claims in Eastern Canada. He unpacks the concept of blood quantum — that one drop of Indigenous blood is enough to claim Indigeneity — and meets a university teacher who’s found her own Indigenous heritage being questioned on social media. Taylor also joins an American Cherokee woman, the director of the Tribal Alliance Against Frauds, as she tries to track down and confront an alleged pretendian teaching at one of Canada’s most prestigious universities.

Why I chose it: 

Similar to my first website, which led me to this excellent documentary. I think the first part is something I would show my middle school students, because the conversations about fake indigenous art, particularly because it’s in Vancouver. 

 

Website 3

Picasso, Primitivism And Cultural Appropriation. When artists adopt, do they also oppress?

https://christopherpjones.medium.com/picasso-primitivism-and-the-rights-and-wrongs-of-cultural-appropriation-1f964fa61cee

What is it?:

“What was Picasso doing here? In borrowing motifs from the tribal art he saw in the Trocadero, was he being ‘influenced’ by African art? Or did he perform a more pernicious act, by taking from a culture that didn’t belong to him – and in doing so, rehearsing the centuries-old romanticizing of ‘primitive’ peoples, as if the colonial enterprise had discovered a more natural expression than “civilized” man could achieve?”

Why I chose it: 

I loved this question from the author of the article; “Is it possible for an artist to ever adopt elements from a different, especially minority culture without betraying the values that the recognition of cultural appropriation seeks to establish?” because it is impossible to disentangle this question from art history, and the history of colonialism. 

 

Website 4

Primitivism: Cultural Appropriation in the Art World

https://blog.partial.gallery/primitivism-cultural-appropriation-in-the-art-world/

What is it?:

A brief discussion of some of the most famous artists who clearly appropriated from indigenous cultures, taking part in the trend of “primitivism”, which was the jumping-off point for cubism and later impressionism. 

Why I chose it: 

It could be a good jumping off point for me to create a lesson around these artists. I also like that it includes a list of contemporary Canadian artists and this quote at the end: “While nothing can be done to erase the harmful attitudes and actions of the past, it’s worth revisiting them to inspire further strides to reject colonialist systems. Not everyone can create art to do so, but everyone can support artists who are pushing for diversity and challenging norms.” 

Website 5

“It’s Only Art”: How Art Controversy over Cultural Appropriation and Historical Trauma Can Move Toward a More Ethical Public Humanities

https://www.brown.edu/academics/public-humanities/blog/%E2%80%9Cit%E2%80%99s-only-art%E2%80%9D-how-art-controversy-over-cultural-appropriation-and-historical-trauma-can-move

 What is it?:

An article discussing the fallout after a white artists created a piece of art critiquing capital punishment in America. The piece looked like a large hangman’s scaffold, and was erected without much thought or consideration very near to were the gallows used in 1862 to hang 38 Dakota men convicted of participating in the Dakota War; the largest mass execution in American history. 

Why I chose it: 

I really like the conversation that this event sparked, particularly the questions that the local art students began asking themselves; Who gets to tell which stories? What constitutes art? At what point does art about historical violence reinstate that violence? How accountable is an artist to communities who serve as their intended and unintended audiences? What frameworks or guiding principles can practitioners of public humanities follow to be respectful of the difficult and often painful feelings that can arise from artwork and reaction to it, and to not only acknowledge the historical trauma of specific communities, but ensure equity around artwork that deals with that historical trauma.

Website 6

Culture before Currency: Canada’s Treatment of Indigenous Art

https://inkspire.org/post/culture-before-currency-canadas-treatment-of-indigenous-art/-MF3HK3sN2Y7bcUBq8dk 

What is it?:

Written in 2020, this article discusses the historical place of Haida art, juxtaposing it with how ingenious artists are typically treated, especially compared to white artists who are appropriating their traditional styles.

Why I chose it: 

I appreciate the discussion about where the government is going right with appreciation (the decision made by the Royal Canadian Mint to commemorate Bill Reid’s work) and where Canada is going wrong (Prime Minister Justin Trudeau’s Robert Davidson-inspired tattoo). I think this article could be something grade 8,9 and 10 students would get a lot out of. 

 

Module 2 – Post 5 – Elvio Castelli – Technology Council

Dennis Pierre. (February 7th, 2022). Why The Time For Indigenous-led Innovation in Tech Is Now, And How To Support It. First Nations Technology Council.

https://technologycouncil.ca/2022/02/07/why-the-time-for-indigenous-led-innovation-in-tech-is-now/

 

I came across this article in my research. The article itself interested me because the author discusses combining Indigenous holistic knowledge and Western technology to address the many issues that are facing society. Further, the author addresses not only why Indigenous peoples are trailing in the ICT field but how we can address the causes and overcome the divide. 

Beyond this article, the First Nations Technology Council’s website is very useful. They are Indigenous-led, and their goal is to help Indigenous people be successful in the digital age through education and support.

MODULE 2 – POST 4 – ELVIO CASTELLI – Cultural Survival

Lutz, Ellen L. (June 2005). ‘The Many Meanings of Technology’

https://www.culturalsurvival.org/publications/cultural-survival-quarterly/many-meanings-technology

 

This article caught my attention because of its discussion of Indigenous people’s relationship with Western technology since the 1600s. The author discusses how groups are trying to use ICT to ensure their cultural survival worldwide. 

Cultural Survival works with UNESCO to protect Indigenous communities’ rights. Beyond advocating, they operate an Indigenous radio where the programming includes interviews, reports, and strategies to protect their rights. Their programming is offered in numerous Indigenous languages and can be listened to online. 

I think that this website will prove to be valuable for my research because it provides both knowledge and a successful example of how technology can be used to protect and advocate for Indigenous rights. 

Home