Category Archives: MODULE 1

Module 1: The Global and the Local in Indigenous Knowledge

Entry 5: Sweetgrass AR

Augmented Reality (AR) is a form of Virtual Reality (AR) that enables users to engage with a tech-facilitated interactive experience in a real-world environment, with varying modalities used to enhance the user’s experience. These can include auditory, visual, and other modalities to create a dynamic experience. Sweetgrass AR uniquely combines AR technology with Indigenous knowledge and pedagogical approaches in post-secondary environments; the HP Reveal platform is used to share AR stories about a particular treaty at Sweetgrass Bear, which is a sculpture carved by Cree artist Stewart Steinhauer (Sweetgrass AR, n.d.). The AR experience fosters conversations around relevant topics include but are not limited to settler-colonialism, information governance, and ownership of cultural knowledge (Sweetgrass AR, n.d.).

Figure 1. Sweetgrass Bear Sculpture. (n.d.). Stewart Steinhauer. Sweetgrass AR. Retrieved May 26, 2021 from https://sites.google.com/ualberta.ca/sweetgrassar/home. Screenshot by author.

As noted in my previous blog entry, storytelling is a central element of Indigenous cultures; they are also fundamental to healing and reconciliation processes while also promoting cultural revitalization and awareness. Presenting both students and faculty the opportunity to learn about the bear sculpture’s embedded Cree knowledge ensures cultural survival and enhances intercultural understanding.

Sweetgrass AR. (n.d.). Sweetgrass AR. Retrieved May 26, 2021, from https://sites.google.com/ualberta.ca/sweetgrassar/home

Module 1: The Global and the Local in Indigenous Knowledge

Entry 4: Power of Indigenous Storytelling

Storytelling is an integral component of Indigenous cultures and communities: it is the thread that ties experiences, languages, and people together. Storytelling is also embedded in many other cultural practices, including beadwork and moccasin-making. The YouTube video linked in this post features Roberta Anderson, who is a Cree artist and teacher: she expresses how her creations and teaching experiences have helped to maintain traditional practices and promote cultural heritages (Insight Vacations, 2020). Further, these art forms represent Indigenous cultures in authentic and genuine ways: in a sense, by and for Indigenous people.

Interestingly, the value of storytelling is being recognized in more ‘Western’ learning contexts – whether it is in the K-12 or corporate environment. Only in recent years has storytelling been perceived as an integral tool that can be used to better illustrate both abstract and practical concepts, and everything in-between. This can manifest through interactive videos, case studies, or even AR and VR. To me this is a fascinating development because Indigenous communities have long held storytelling to be a revered practice, while ‘Western’ cultures are only beginning to appreciate its value across a myriad of contexts. I believe that this practice is one of many that ‘Western’ cultures can respectfully learn a lot from.

Insight Vacations. [2020, July 20]. Sarain Fox and the Power of Indigenous Storytelling. [Video]. YouTube. https://www.youtube.com/watch?v=i_pDrjL9kjs

Module 1: The Global and the Local in Indigenous Knowledge

Entry 3: Connected North

Much of the rhetoric around the ‘Digital Divide’ tends to focus on physical access in rural areas, particularly those in North America. However, a similar issue afflicts remote and Northern Indigenous communities across Canada as well. Connected North employs Telepresence video technology to create immersive and engaging learning experiences for Indigenous learners; First Nations, Inuit and Métis industry experts, community leaders, and role models are brought in to enhance learning outcomes (Connected North, n.d.). The initiative fosters a sense of empowerment, relationship-building, and ‘big picture’ thinking to motivate and inspire Indigenous learners. A diverse series of service providers and program supporters can provide the infrastructure, technology, and overall ‘know-how’ to facilitate this process.

In my view, once the issue of reliable physical access to the Internet is ameliorated, then curriculum matters can be properly reconciled with technology more generally and provide learners with experiences typically reserved for more ‘well-connected’ schools. The ‘Digital Divide’ can only begin to be adequately addressed when both physical access and curriculum/technology are resolved, and this is especially true for Indigenous communities. If the physical access matter is resolved but the technology is used to propagate ‘Western’ pedagogy exclusively, then the ‘Digital Divide’ would not truly be closed.

Figure 1. Telepresence Video Footage. (n.d.). The Connected North Story. Connected North. Retrieved May 26, 2021 from https://www.connectednorth.org/en/. Screenshot by author.

Connected North. (n.d.). Connected North. Retrieved May 26, 2021, from https://www.connectednorth.org/en/

Module 1: The Global and the Local in Indigenous Knowledge

Entry 2: Learning Bird: Indigenous Language and Culture in Digital Classrooms 

Indigenous languages and cultures have been in jeopardy of being lost overtime. Learning Bird is an initiative designed to directly involve Elders, local Knowledge Keepers, schools, and communities in the creation of compelling and engaging digital content; further, teachers are provided with training and coaching to incorporate these digitized resources into their classrooms (Learning Bird, 2020). The initiative has accessibility in mind, with both high and low-tech solutions available to accommodate learners’ diverse needs; both face-to-face and virtual professional and curriculum development (Learning Bird, 2020). The content is delivered through a myriad of multimedia types, including presentations, videos, and audio.

The direct involvement of Elders and local Knowledge Keepers stood out to me about this initiative, seeing as they are cherished in Indigenous communities as teachers; they can be consulted on pedagogical approaches that are in line with their customs and traditions while having their knowledge digitized for others to learn from. Furthermore, as the medium is the message, their input would contribute to the selection of the digitized form(s) most appropriate for specific forms of knowledge: for example, choosing audio for knowledge ordinarily expressed through the oral tradition. Aligning the knowledge with the appropriate media type can be achieved to preserve cultural elements.

Figure 1. Elder Speaking with Individual. (2020). About. Learning Bird. Retrieved May 19, 2021 from https://learningbird.com/. Screenshot by author.

Learning Bird. (2020). Learning Bird. Retrieved May 19, 2021, from https://learningbird.com/

Module 1: The Global and the Local in Indigenous Knowledge

Entry 1: Centre for Indigenous Innovation & Technology 

The Centre for Indigenous Innovation & Technology (CIIT) combines technical and social innovation to enhance the well-being of Indigenous communities. Additionally, the Centre is invested in cultivating Indigenous talent in the tech sector through an elaborate ecosystem consisting of a skills accelerator, research and advocacy, and a collaborative network; there is also explicit recognition of the paramount importance of reconciliation inherent in the Centre’s work (CIIT, 2021).

Indigenous cultures have long been stereotyped as purely emblematic of the past, but founder Jarret Leaman states that traditional knowledge and values can be incorporated into “modern” learning and EdTech tools. According to CIIT (2021), Indigenous people represent only 1.4% of individuals with a STEM post-secondary credential. Promoting Indigenous representation in the tech sector is a critical way in which Indigenous knowledge and pedagogy can carve a meaningful place in a highly tech-driven world, in addition to enhancing economic, social, and political participation in ways that are culturally responsive.

To me, the Centre demonstrates a tremendous capacity for experimentation by endeavoring to bridge gaps pertaining to traditional knowledge and “modern” technology, in addition to skill and knowledge gaps in the tech sector. In the video below, Jarret Leaman explains his motivation for founding the Centre.

CIIT. (2017, November 30). Be a Part of the Change [Video]. Retrieved from https://ciit.io/

Centre for Indigenous Innovation & Technology. (2021). Centre for Indigenous Innovation & Technology. Retrieved May 12, 2021, from https://ciit.io/

Entry 5:

https://youtu.be/H6AqEppqUDA

This is a cool example of what it looks like to digitize and record Indigenous culture for posterity. I’ve considered this idea in both of my Canvas discussions, but this video was the first time I’d actually seen an already-vanished culture’s language. I don’t believe that the language in the video was recorded with the community’s consent, but it makes me wonder about the tangible benefits that these projects bring. If an Indigenous culture has their language recorded and then stored away, does this digital recording bring any significance to that community? Or are these projects done out of guilt and for the feeling of white Canadians?

This question led me to finding this Ted Talk:

https://youtu.be/g2HiPW_qSrs

http://www.rubiconpublishing.com/wp-content/uploads/2017/02/proud_to_be_metis.mp3

This oral collection of poems is an excellent resource for teaching any combination of Métis history or poetry. The importance of oral tradition is emphasized through this audio-only medium, as students have no other option but to listen to every syllable spoken and hear the emotions exuded through words.

The difference of engagement would be fascinating to contrast with this: http://www.cbc.ca/parents/learning/view/how-the-comic-book-and-gaming-community-is-reclaiming-indigenous-perspectiv

Games are more fun for students, but do they have the same value as a more “traditional” or “realistic” depiction of Indigenous culture?

Entry 3:

The question in my previous post, “how do visible minorities and Indigenous peoples coincide in Canada?” led me to this article: https://digital.library.ryerson.ca/islandora/object/RULA%3A1429/datastream/OBJ/download/The_Relationships_Between_Racialized_Immigrants_And_Indigenous_Peoples_In_Canada__A_Literature_Review.pdf

This literature review found that immigrants and Indigenous communities do not necessarily share an instinctive bond through shared marginalization within Canada. This may be due to a combination of a lack of exposure between the two groups, and/or also because many countries do not have the same historical context behind the significance of Indigenous peoples. The divide between the two is interesting, and it makes me wonder whether or not that gap should be closed, and whose responsibility that would be.