Category Archives: MODULE 1

Why do a Land Acknowledgements?

MODULE 1: ENTRY 2

Rethinking the practice and Performance of Indigenous Land Acknowledgements summarizes several different presentations that were given for the Canadian Association for Theatre Research. The first speaker, Dylan Robinson, states we complete land acknowledgements to “affirm, declare, assert—Indigenous territories and lands that we are guests upon (and often as uninvited guests) is to begin to name specific histories of colonization and continued non-Indigenous occupation of Indigenous lands. ” (2019). He goes on to outline the importance of the language that we use during a territorial acknowledgements including how we name our position to land and acknowledge the hosts of the land we are on.

Phrasing and word choice, as well as intentions, behind the land acknowledgment should be well thought out and carefully chosen. “To move beyond the mere spectacle of acknowledgement as a public performance of contrition, we must take into account acknowledgement’s site and context specificity. ” Robinson et al. (2019). The quote reminds me of sketch by Baroness VonSketch where a land acknowledgement is read in a theatre before a performance and the intention behind the statement is questioned. It is worth a watch if you haven’t seen before.

Reference

CBC Comedy. (2019, October 14). Land Acknowledgement. https://www.youtube.com/watch?v=7re1r0FY-4Y. Youtube. https://youtu.be/xlG17C19nYo

Robinson, D., Hill, K.J.C., Ruffo, A.G., Couture, S., & Ravensbergen, L.C. (2019). Rethinking the Practice and Performance of Indigenous Land Acknowledgement. Canadian Theatre Review 177, 20-30. https://www.muse.jhu.edu/article/716610.

M1, Entry 3: Indigenous STEAM Program

Module 1: The Global and the Local in Indigenous Knowledge

Entry 3: Indigenous STEAM Program

Quick Link: Indigenous Making and Sharing: Claywork in an Indigenous STEAM Program

This article from Equity & Excellence in Education focuses on makerspaces in STEAM education with a Indigenous focus. In this study, summer activities were designed for a youth Indigenous Science, Technology, Engineering, Art and Math (ISTEAM) camp in the Seattle area during the summers of 2016 and 2017. The researchers asked these questions:

What forms of making and pedagogical practices are enacted during Indigenous making and sharing?
How do facilitators narrate and cultivate Indigenous forms of making and sharing? (Barajas-López & Bang, 2018, p. 9)

The design of these activities were focused on Indigenous technologies and skills as well as using pedagogies such as storytelling and walking. These traditional ways of doing support the learning of Indigenous culture that was taken away through the process of colonization. The significance of this model provides agency to the Indigenous scientists leading the activities to pass along Indigenous ways of knowing, doing, and being, while youth are engaged in highly participatory learning experiences. The data in this study was collected through video and audio recordings, interviews with youth and adults, and field notes. Findings were shared through three implementation episodes and provide a detailed story of Indigenous making and sharing.

Barajas-López, F. & Bang, M. (2018). Indigenous Making and Sharing: Claywork in an Indigenous STEAM Program. Equity & Excellence in Education, 51(1), 7-20, DOI: 10.1080/10665684.2018.1437847

M1, P3: The Importance of the Storyteller

I was on the phone with my Mom this week and after our usual check-ins—you know, the motherly inquiry into if I am eating and sleeping enough—she began giving me updates on what is going on in India with Covid. “Yes, I know, Mom,” I found myself cutting her off almost coldly as she told me the recent death count. My news feed via Social Media and Television has bombarded me everyday with painful stories about the effects of Covid felt all over the world, India being one of the deadliest at the moment. I just didn’t want to hear it anymore.

For my Mom, however, this was not another devastating story heard on the News. It was a very real experience some of her family is going through in her home country right now. She tells me about the fears from her sister-in-law from a village in Punjab and a friend in one of the major cities and suddenly the news doesn’t just seem like news anymore. I immediately feel guilty and begin to wonder about the people, their families and loved ones, and my heart hurts.

This experience made me start to wonder about how news is shared. News is often meant to be objective, information presented as facts. However, when we share and see the news as subjective experiences that allow us to feel for or with the person experiencing, the news become stories. As part of my research for this course, I decided to apply my reflection about media outlets and storytelling towards Indigenous news and experiences. I decided to look into Indigenous News channels online and see what I would find. I wanted to know if there were Indigenous networks telling their news from their perspectives. A quick Google search brought me to the Aboriginal Peoples Television Network (APTN). This is a Canadian network that has been around for almost 30 years! I will admit, I am embarrassed that I had not heard of it before. Going through the website, I see so many different shows and documentaries, and then I see a section called News. Upon click, I am taken to a new website: https://www.aptnnews.ca/

The APTN National News tells stories about current issues and news connected to Indigenous People and the stories are primarily told by reporters and journalists that are themselves Indigenous and/or have ties to Indigenous communities. When I click on British Columbia, the province I live in, I see news about First Nations people who were attacked by forestry workers on Vancouver Island, Indigenous Nurses Day stories, Indigenous language programs offered in BC, and more. APTN News also has an Instagram page: @aptnnews that shares the tagline, “our stories told our way”. I know that news is supposed to be unbiased and strictly facts but when you are dealing with an experience that someone is going through, you really do need that person to tell their own story or people with some relating knowledge, understanding or sensitivity to tell give it justice. This is especially important when we realize the current consequences of Canadian history written by colonizers and settlers. I wish I had found this source sooner but am thankful to now know it exists.

APTN. (2021). Aboriginal Peoples Television Network. https://www.aptn.ca/

M1 Entry 4: Translation of Indigenous Knowledge in STEM

How can Indigenous knowledge expand in science, technology, engineering, and mathematics? Are there culturally responsive digital tools to support learners?

Eglash et al. (2020) examine how traditional Anishinaabe arcs can translate into a STEM curriculum, specifically integrating software and physical rendering techniques as well as hands-on workshops.

Source: https://csdt.org/culture/anishinaabearcs/structure.html

The research paper outlines background on culturally situated design tools and different implementation methods of technologies in STEM, and open-ended discussion questions on how these activities affect career paths, families, and communities. The authors acknowledge that “indigenous knowledge systems are profoundly deep” (p.1573) and identify some limitations and challenges on how they can be integrated into educational technology and curriculum.

References

Eglash, R., Lachney, M., Babbitt, W., Bennett, A., Reinhardt, M., & Davis, J. (2020). Decolonizing education with Anishinaabe arcs: generative STEM as a path to indigenous futurity. Educational Technology Research and Development, 68(3), 1569-1593. https://doi.org/10.1007/s11423-019-09728-6

M1, P2: The Marrow Thieves—A Must-Read!

A few years ago, I was introduced to the book called The Marrow Thieves by Cherie Dimaline, which had just come out and was highly raved about. Someone who enjoys Sci-Fi books and someone who is always interested in reading Canadian and Indigenous works, I gave it a read. My mind was blown. Not only was this book engaging and intriguing in all aspects of a true dystopian novel, but it brilliantly touched on a more real aspect, our Canadian history and the treatment of Indigenous peoples. I loved it so much, I ordered a class set for our school and it is now one of the books we have at our school to teach with at Senior English levels. I have been teaching juniors and Digital Learning with the 9’s these past two years, so I have not been able to use it in my courses but I hope to do so next school year. Thus, I decided to look into some resources online that could support with this. I did find a few sites, but as someone who prefers to create her own activities and use the author’s views as guides, I found the CBC Books site to be helpful, primarily because of the interview with the author, Cherie Dimaline, as well as articles and videos.

Without giving too much away, this story imagines a world where people have lost the ability to dream and begin to hunt for the cure in the bone marrow of Indigenous people. Seems too dark to be possible, but we will see similarities to the dark past of our Canadian history. In addition to reading for your own engagement and knowledge, if you are a teacher, and are looking for ways to incorporate Indigenous content and Indigenous authors into your classroom, give this book and website a try!

CBC Books. (2017, July 07). The Marrow Thieves by Cherie Dimaline. CBC. https://www.cbc.ca/books/the-marrow-thieves-1.4195121

Dimaline, C. (2017). The Marrow Thieves. Cormorant Books.

M1, P1: All My Relations Podcast—A Must-Hear!

All My Relations Logo by @ArtByCiara

When the Covid pandemic began in 2020, I, like many others I am sure, found myself spending more time alone. To deal with the stress of the pandemic, I started going on nature walks and because I went for walks alone, I decided to start listening to podcasts as I walked through trails. Through listening to digital stories, I no longer felt alone. Instead, it felt as though I was listening to people tell me about their experience, their culture, their joy and their pain. I was engaged with the power of digital storytelling.

As I searched for which podcasts to listen to, I really wanted to learn stories about Indigenous people. There were a couple of reasons for this: First, I needed to hear about the experiences of Indigenous people from Indigenous people rather than the stories I have read by non-Indigenous people. Second, I really needed to educate myself on the issues that are important to Indigenous people so I can become more aware and sensitive as a non-Indigenous person. Third, through finding podcasts created and hosted by Indigenous people, I could also bring those digital stories into my English classroom. It is important for me to include diverse texts into my courses to illustrate diverse perspectives, rather than the current western or white-male dominated views we have in the stories available in the book rooms at our school.

When I found the All My Relations podcast through the Apple Podcasts app on my phone, I was intrigued by the name. I have heard this phrase many times and I will be honest that I wasn’t quite sure what it really meant (I have since gotten to understand it to mean that we are all connected). I gave this podcast a click to find out more. A quick read and scroll through the list enticed me to select one of the first podcasts “Native Mascots: Really, Still?” This podcast episode, through academic research, activists and psychologists and the hosts’ own experiences, really focussed on the harms that are caused by the imagery, stereotypes, and racist wording used by sports teams against Indigenous people. It was really disturbing to think that teams, like the Washington Football Team, using racial slurs aligned with a Native mascot would be deemed acceptable to have at all (let alone since 1960 and it not be removed until 2020)! After listening to this podcast, I felt very sheltered and naïve. I needed to increase my awareness, and I really needed to understand more. I clicked on the next episode and then the next.

This podcast is now into its third season, and it is still so powerful and engaging. The hosts, Matika Wilbur, Adrienne Keene, and Desi Small-Rodriguez are such intelligent and passionate Indigenous women who really care about Indigenous issues. They really make this podcast so powerful. They also make sure to bring in knowledgeable experts on the topics they cover and really make sure their voices and perspectives are heard. To give you some ideas on the topics covered, season 1 included topics such as Native appropriation, Indigenous feminism, food sovereignty, sacredness and more. Season 2 really introduced me to various Indigenous artists and activists and the current Season 3 has been diving into topics about love and protecting Indigenous women. I really encourage you to take a listen to this podcast.

Since starting this course, I decided to learn more about the podcast and its creators and hosts, hence adding this to the blog. Check out their website to learn more.

All My Relations Podcast (2019-present). All My Relations [Audio podcast]. https://www.allmyrelationspodcast.com/

Module 1 Post 2 – nonindigenous educators taking action

The University of Saskatchewan held a conference around Indigenization and Open Educational Resources (OER) in 2018. Kory Wilson was the keynote speaker and discussed Indigenizing and opening the academy through the actioning of reconciliation.

https://www.youtube.com/watch?v=VpYIhLXZ72k

Are you a nonindigenous educator? If so, do you wonder what role you play in Indigenization? Are you concerned about authenticity? Kory sheds light on how nonindigenous educators can take action. I found this video worthwhile to watch and Kory’s passion made the hour fly by. Here are a few take always about taking action (GMCTL UofS, 2018):

We need to know and understand the truth about Indigenous history, even though it’s difficult.
Know our own family history and how it relates to Indigenous history.
But what do we do with the knowledge about Indigenous history? We must do something with the information we’ve learned. We need to make sure our research will make change.
Humility. Open heart and mind. Honest. Transparent Ask genuine questions. Authentic. Accountable.
Distribute power, empower others.
We can have a university degree in Indigenous studies but it doesn’t mean we are an expert. We need authentic, lived experiences.
Providing space – Give space for nonindigenous people to learn. Allow Indigenous people to share their authentic lived experiences.
We are stronger together, diversity of voices and opinions. More voices = more inclusion.
Listen more, speak less. Ask the community what they want. Avoid dictating and telling what Indigenous people have to do.
Start by asking yourself: why am I engaged in this? What are my strengths and weaknesses? What are my limitations?
Indigenization is about relationship building and this takes time.
Give up the romantic version of Indigenous people.

Reference:

GMCTL UofS. (2018, May 28). TLT 2018 – Keynote speaker Kory Wilson – Becoming an ally: Moving beyond bias and privilege [Video]. Youtube. https://www.youtube.com/watch?v=VpYIhLXZ72k

M1 Entry 3: First Nations and STEM Education

According to Persaud-Sharma and Burns (2018), Native Americans are the lowest demographic groups pursuing STEM fields and/or higher education. Why is that? Are there any supports to help youths explore STEM education?

I have found some sources on mentorship programs, Indigenous-Led Culturally Based Programs, and recruitment programs for promoting STEM fields for First Nations youths and adults but I wonder how technologies are being used in these different programs. Can social media and/or other learning technologies used to provide culturally neutral STEM education? This is an area I would like to explore further throughout the course.

Sources:

https://globalnews.ca/news/7831933/first-nations-stem-mentorship-program-ontario-high-school-students/

https://www.indigesteam.ca/

https://thenewswheel.com/stellantis-honored-for-recruiting-indigenous-stem-employees/

https://carleton.ca/engineering-design/story/virtual-ventures-2021-spring-summer-camps/

https://www.actua.ca/en/programs/instem/

References

Borden, L. L., & Wiseman, D. (2016). Considerations From Places Where Indigenous and Western Ways of Knowing, Being, and Doing Circulate Together: STEM as Artifact of Teaching and Learning. Canadian Journal of Science, Mathematics and Technology Education, 16(2), 140-152. https://doi.org/10.1080/14926156.2016.1166292

Persaud-Sharma, D., & Burns, J. (2018). First Nations People: Addressing the Relationships between Under-Enrollment in Medical Education, STEM Education, and Health in the United States. Societies (Basel, Switzerland), 8(1), 9. https://doi.org/10.3390/soc8010009

Using technology to save language

Module 1 – Entry 3

Using technology to save languages

There are many Indigenous languages that are at risk of going extinct. The arrival of the Internet has made it possible to document and save some of these languages from going extinct. In her essay, “An Example of Excellence – Chickasaw Language Revitalization through Technology” Traci Morris (2017) talks about how technology is playing an important role in saving the Chickasaw language. She brings up some interesting ideas about how “technology holds great promise in stabilizing tribal languages, which are in danger of extinction, allowing connections between remote peoples and between young and old.” She draws attention to young people’s desire to be connected using technology that can be leveraged to save traditional languages. Connecting people using social media such as Facebook can provide opportunities to connect people that can speak the language and people that want to learn the language. Furthermore, she has found “the number of Tribal language apps in the iTunes and Android stores is constantly growing.” Morris does acknowledge that technology cannot replace in-person learning.

Therefore, this essay by Morris is a good example of how technology can save a culture through language preservation before it is lost forever.

Reference

Morris, T. L. (2017). An Example of Excellence: Chickasaw Language Revitalization through Technology. In Indigenous people and mobile technologies (pp. 293–304). essay, Routledge.

M1: P1: Unreserved with Falen Johnson

This is a podcast that I have listened to a couple of times. It is a CBC podcast that is hosted by Falen Johnson, and provides space for indigenous “storytellers, culture makers and community shakers” from coast to coast to coast across Canada (Johnson, 2021).

The last time that I really focused on what was being discussed in the podcast was while I was driving to work. On my travels the topic of a Māori group came up, and how they have developed their own digital platform to preserve their language and culture (this came up in my post in our first discussion). In fact, they explain how language is an important carrier of culture, and how they have created their own digital platform to protect their language, and, therefore, culture from colonization by big tech companies. By avoiding larger, more universally accessible platforms such as YouTube they are not giving rights to YouTube to do anything they want with the data of the language and oral histories. This approach gives the group digital sovereignty.

This specific episode, and the short clip that I allude to in my first discussion post in the course Canvas, really makes me wonder how indigenous people can preserve their cultures and traditions in a safe online digital space so that members of their communities can access this important information, but in a way that is out of the reaches of money hungry tech companies.

References

Johnson, F. (Host). (2021, May 16). How Indigenous people are promoting and learning their languages. [Audio podcast episode]. In Unreserved with Falen Johnson. CBC. https://www.cbc.ca/listen/live-radio/1-105-unreserved/clip/15843149-how-indigenous-people-promoting-learning-languages.