Category Archives: MODULE 2

M2 P1: Are myths really myths?

I found this video on YouTube and was intrigued by the title.  She presents the point about researchers who only talk with aboriginal people as information givers, not as experts themselves. The story she talks about really illustrates the point that the knowledge that is sought is there in the people that have been living on the land for 50, 000 years. We just need to listen, not just ask questions to elicit information, but just listen to the stories, legends and place based knowledge of the people who know it best, and that most myths and legends do have a basis in fact.

 

Koolmatrie, J. [TEDxAdelaide]. (2018, January 26). The myth of aboriginal stories being myths [Video]. YouTube. https://youtu.be/aUIgkbExn6I

MODULE 2 – Entry 5: The Indigenization of Educational Institutions, through Gardening

Public Domain photo taken by Karen Arnold

Indigenous Garden Series: Intro (Oral Storytelling):  This site shows how the Indigenization of educational institutions are beginning to exist and how decolonization of the schooling systems are coming into effect. The art of storytelling gives instruction on how to live and relate to the living land, and how passing on this knowledge on to the present and next generations, so that the circle of a healthy and happy life may continue.

Indigenous Garden Tour by Justen:  A behind the scenes of the K’nmaĺka? Sənqâĺtən garden in the Okanagan Valley, where an Indigenous student, Justen Peters, explains the history of the lands and its people of the Okanagan.  He identifies various fruits, seasonal plants, recipes that tie in with special Indigenous ceremonial events.  He is creating a reconnection and a connection with his viewers by sharing his knowledge of his people to a viewer, like myself, who is learning and feeling a more meaningful connection with his fantastic oral storytelling skills.  The goal is to continue growing a healthy community and reach and share with as many people through this beautiful virutal tour.

 

References:

Okanagan College. (May 26, 2021). Indigenous Garden Series: Intro (Oral Storytelling). [Video].YouTube. Retrieved May 24, 2021, https://www.youtube.com/watch?v=6DcCWj8JTDs

Okanagan College. (May 26, 2021). Indigenous Garden Tour (Justen).  [Video].YouTube. Retrieved May 24, 2021, https://www.youtube.com/watch?v=lfu4VRUNmLg

 

 

Module 2 Post 3: Indigenization is led by Indigenous people

As a non-Indigenous educator, I want to approach Indigenization carefully. I feel pressure making sure it is done properly. It helps me know that I can (and should) involve Indigenous people into the process. The “Indigenization is Indigenous” (Memorial University, 2019) article makes me realize that I should turn to Indigenous people for guidance and direction. Change is led by Indigenous people (Memorial University, 2019). I need to give room for Indigenous voices and remember that it is not just one voice, but rather an unanimous voice of their culture.

Reference:

Memorial University. (2019, February). Indigenization is Indigenous. Gazette. https://gazette.mun.ca/campus-and-community/indigenization-is-indigenous/

 

M2 Entry 5: Indigenous Scientists

I got this idea from Shirley about looking into stories of Indigenous scientists and I found this amazing talk by Dr.Leroy Little Bear, a scientist, an academic, a researcher, a professor, and a member of the Blood Tribe of the Blackfoot Confederacy. He has maintained a lifelong professional interest in the philosophy of science, especially theoretical physics, from a First Nations perspective.

I also came across these articles discussing different aspects of Indigenous knowledge and education:

Some of the topics included in the articles are:

  • How to raise your voice to insist on Indigenous equity in STEM
  • How to establish equitable and respectful collaborations
  • How to recognize that communities maintain data sovereignty
  • Asking for consent from Indigenous communities

 

I highly suggest watching Dr.Leroy Little Bear’s talk. It’s very inspirational!

Module 2 Post 2: Indigenization – is a checklist sufficient?

What does Indigenization mean? Is Indigenization simply a matter of following a checklist? What is the desired outcomes of Indigenizing a post-secondary curriculum/institution? I believe these are important questions to consider in order to participate authentically in the Indigenization process. Pidgeon’s (2015) article considers the role of Indigenization in higher education to help overcome current disparities in education and societies for Indigenous peoples.

Reference:

Pidgeon, M. (2015). More than a checklist: Meaningful Indigenous inclusion in higher education. Cogitatio, 4(1), 77-91. https://www.proquest.com/docview/1778778383?https://www.proquest.com/sociology1/advanced?accountid=14656&pq-origsite=summon

M2, Entry 2: Ensouling Our Schools

Module 2: Stereotypes and the Commodification of Indigenous Social Reality

Entry 2: Ensouling Our Schools

I found this resource while searching for resources on Indigenization. I have not read it yet, but at first glance, it has a strong focus on mental health and emotional well being. With respect to my research, I am most interested in the chapter titled, “Programming for Reconciliation and Education for Reconciliation” which will (hopefully) provide me with additional strategies to add to the framework/template/principles I am creating to help incorporate Indigeneity in an authentic way in my classrooms. 

Find it here: https://www.portageandmainpress.com/product/ensouling-our-schools/ 

Katz. J., & Lamoureux, K. (2018). Ensouling our schools: A universally designed framework for mental health, well-being, and reconciliation. Portage & Main Press.

M2, Entry 1: Potlatch as Pedagogy

Module 2: Stereotypes and the Commodification of Indigenous Social Reality

Entry 1: Potlatch as Pedagogy

This book was an informative and inspiring read, written by Sara Davidson and her father, Robert Davidson. I listened to Sara speak and she spoke about her father who authored the book through his storytelling and was given author credits for his oral contributions. The book takes the principle of the Haida culture and presents a model of learning through the lens of the Haids culture. The result is a holistic approach to education. 

This book will provide some ideas for my research project of weaving Indigenous easy sof knowing, doing, and being into the curriculum I teach. 

Find it here: https://www.portageandmainpress.com/product/potlatch-as-pedagogy/ 

Davision, S. F., & Davidson, R. (2018). Potlatch as pedagogy: Learning through ceremony. Portage & Main Press.

M2 Entry 3: Rethinking the Digital Divide in Canada

“The romanticized tale of Indigenous peoples’ first interactions with cameras is all too familiar a narrative to the Western consciousness, portraying Indigenous peoples as fearful of the technology’s ability to “steal souls” (Winter & Boudreau, 2018, p.38).

Winter, J., & Boudreau, J. (2018). Supporting self-determined indigenous innovations: Rethinking the digital divide in canada. Technology Innovation Management Review, 8(2), 38-48. https://doi.org/10.22215/timreview/1138

This article reviews dominant narratives of digital technological development in Indigenous communities in Canada. It situates Indigenous peoples as innovators and creators rather than consumers of digital technologies. First the authors discus how dominant media has used technology to misrepresent Indigenous cultures and promote colonial biases. Next, they showcase digital storytelling and virtual landscapes revealing a small sample of Indigenous initiatives online in video game and app development and in augmented and virtual reality. Winter and Boudreau present some ways that Indigenous peoples are making space in digital environments for their worldviews and ways of knowing. Accordint to Lameman and Lewis (2011), video games, with their distinct combination of story, design, code, architecture, art, animation, and sound provide a rich channel that reflects traditions of oral storytelling and enables both developers and users to examine different strategies for pursuing cultural preservation and revitalization (Winter & Boudreau, 2018).

Never Alone is an adventure game following a young girl named Nuna and an arctic fox who set out to find the source of an external blizzard which threatens the survival of everything they have ever known. The game is based on the Inupiaq tale “Kunuuksaayuka”. Players can unlock live-action videos illustrating Elders telling stories or showcasing different cultural practices and traditions that inspired the game play.

Lingering Effects of Trauma

Module 2, Entry 2 – Tyler Ohashi

The Lingering Effects of Trauma.

When I came across this article, it made me pause and consider the long-lasting effects trauma can have. Residential schools did not work, they were shut down. However, this is not the end of this story. The effects of trauma resulting from residential school will be around for a long time. This article by Mary Cuttler (2021) on CBC outlines how trauma can affect six generations.

Consider a child that was taken from their parents and forced to attend one of the residential schools. They are forced to speak a language that is foreign to them, practice traditions that are not familiar, and most heart-breaking, not get the love and affection only family can bring. A child in this situation will not have the skills to raise a child of their own. They will have no knowledge of how to care for a child because they never experienced it for themselves, they never had a chance to be part of a family. This will result in another generation of children from broken families and the cycle will continue until someone has the courage to break the cycle.

 

Childhood trauma even has physiological effects that can last a lifetime. Chronic stress can trigger: depression, mental illness, lowing resilience, and immune function while consistently high cortisol levels can cause: hypertension, diabetes, chronic pain, and heart attacks.

Therefore, the lingering effects of trauma are going to lead to a host of new problems that could potentially trigger even more problems that all started with residential schools.

Reference:

Cuttler, M. (2021, June 4). How residential school trauma of previous generations continues to tear through Indigenous families | CBC News. CBCnews. https://www.cbc.ca/news/health/residential-schools-intergenerational-trauma-kamloops-1.6052240.

MODULE 2 – Entry 4: FINDING MEANINGFUL RESOURCES

Early Years Indigenous Cultural Safety Resource Guide.  BC Ministry of Children and Family Development:

I feel, the earlier we can help support our Indigenous students the better their chances will be for success in every aspect of their lives. The purpose of this guide is to help educators who work with younger Indigenous children, families, and communities find appropriate and meaningful resources that will increase their ability to provide culturally safe and respectful care.

Where can I learn more about Indigenous people in Canada?:

This site includes resources for children of all ages.  It lists Indigenous themed picture books, comic books, reading books, video games, colouring pages, fun booklets, online crossword, interactive games, “Did You Know Q & A” and a bead amaze art activity.  If you click on “Explore the Indigenous Culture” it leads to more topics for children to go through, like the following: Indigenous History, Totem Pole info, Indigenous Resources, Fun Facts (Food, Language, Sports, Dance), First Nations (People, Books, Crafts).  CBC Kids’ Indigenous resources display items and activities that would expose the younger generation to the beautiful culture of the Indigenous peoples in fun, simple creative ways that would capture many children’s hearts and minds in an engaging and informative manner.

The BC Aboriginal Child Care Society (BCACCS)-Centre of Excellence for Indigenous Early Learning and Child Care:

This particular site looks into helping Indigenous communities  develop high quality, culturally grounded, spiritually enriching, community child care services that are based in the child’s culture, language and history.  There is a team of dedicated people who help provide leadership, training, resources, and services to support Indigenous early learning and child care. They honour the memory and dedication of those that came before us and have joined them in this journey to support Indigenous early learning child care. There are amazing links to projects and videos linked to the BCACCS, for example the “The Documentation Project,” various workshops, curriculum kits and services like including hosting two preschool programs that provide quality demonstration and learning sites, outreach, networking, research, resources, and training to support early childhood educators and the Indigenous children and families they serve.

Public Domain Photo, taken by the University of Saskatchewan

References:

BC Ministry of Children and Family Development.(2018). The BC Aboriginal Child Care Society (BCACCS)-Centre of Excellence for Indigenous Early Learning and Child Care.[Site]. Retrieved May 29, 2021 https://www.acc-society.bc.ca/about/

Canada Media Fund. (2021). Where can I learn more about Indigenous people in Canada? [Site]. Retrieved May 29, 2021,https://www.cbc.ca/kidscbc2/the-feed/where-can-i-learn-more-about-indigenous-people-in-canada

Province of British Columbia. (March 2021). Early Years Indigenous Cultural Safety Resource Guide.  BC Ministry of Children and Family Development.[Site]. Retrieved May 29, 2021,https://www2.gov.bc.ca/assets/gov/family-and-social-supports/child-care/ics_resource_guide.pdf