Canada’s Indigenous Languages in Crisis

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Many reports and studies over the last 10 years indicate that most of Canada’s Indigenous languages are declining and are at risk of extinction. Onowa McIvor in 2009 reported that at first European contact there were an estimated 450 aboriginal languages and dialects, now there are only about 60 languages still spoken. Statistics Canada reported in 2001 that North American Indians with the ability to converse in their native language fell from 20% in 1996 to 16% in 2001.

The Assembly of First Nations in 2007 reported that there are only 3 First Nations languages expected to survive: Cree, Objibway and Inuktitut and in 1998 declared a state of emergency on First Nations languages. They also developed a National First Nations Language Strategy and a National First Nations Language Implementation Plan.

The Northwest Territories has the most advanced Aboriginal language legislation and policies in Canada supported by the 1984 Official languages Act. In 1999 the NWT Literacy Council published “Languages of the Land” A resource manual for individuals and communities interested in Aboriginal language development. In 2010, the Government of the NWT published an Aboriginal Languages Plan to set out a framework for strengthening their nine aboriginal languages over the next decade.

British Columbia has 32 of Canada’s First Nations languages and about 59 dialects. At the time of colonization in BC 100% of the First Nations people were fluent in at least one language. This number has dropped dramatically since the late 1800’s to just 5% today. The First Peoples’ Heritage, Language and Culture Council published a report on the Status of BC First Nations Languages in 2010 with a real need to act to save and preserve what is left.

One common theme throughout all of these reports is to find opportunities for youth to connect and communicate in their native language with fluent speakers and elders. This can be done through immersion camps, language nests and other intergenerational ties.

Dechinta: Bush University Centre

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Dechinta is a new concept in education rooted in indigenous knowledge and values. It offers a land-based University credited education led by northern elders, leaders, experts and professors to engage youth in transformative curricula. It is located near Yellowknife NWT, is off the grid and accessible only by float plane, snowmobile or dog team.

A video is available describing the Dechinta experience. CBC North did a special news story on Dechinta on June 22, 2011 highlighting the first semester. Dechinta was recently in the news at it was one of the premier stops that the Duke and Duchess of Cambridge (Will and Kate) made while visiting Yellowknife on July 5, 2011.

Manitoba First Nations SchoolNet

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Keeping with the theme of digital divide, today I introduce you to Manitoba First Nations SchoolNet.  Manitoba First Nations SchoolNet provides connectivity services, technical support, youth employment and other services to 84 First Nations Schools and 61 CAP sites in Manitoba.  Through this program, First Nations students can receive IC3 certification.  This initiative clearly works to combat the effects of the digital divide for the First Nations People of Manitoba.  Below is a companion video which discusses the unique challenges Manitoba First Nations have in overcoming the digital divide.

[youtube]https://www.youtube.com/watch?v=tyn9M0Zurlc&feature=player_embedded#at=115[/youtube]

Digital Literacy Student Project

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I’m trying to refocus some of my postings on here back to my proposed paper topic.  Lately many of my posts have been connected to Inuit culture as I find it personally quite fascinating.  Nonetheless, my post for today is actually a link to a project by a fellow UBC student named Cindy Plunkett.  For her ETEC540 weblog she has posted on digital literacy and one her emphases has been on the digital divide in Canada.  You can view her piece here: http://cleach.wordpress.com/digital-divide-in-canada/

The second paragraph deals with aboriginal education.  She cites academic sources in highlighting some of the unique challenges faced by aboriginals.  One of the top issues identified was connectivity and access to the Internet.  These will be items addressed in my research paper.

Research Tips by Aboriginal Canada Portal

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As regards researching indigenous cultures, a specific section of Aboriginal Canada Portal (entitled Research) offers useful resources about tips for researching indigenous communities.

In particular, it includes Ethical Principles for the Conduct of Research in the North published by Association of Canadian Universities for Northern Studies (2003). In addition, the site is linked to First Peoples Child and Family Review which include some articles discussing research ethics in indigenous communities; among others, an article entitled Re-conceptualizing research: an indigenous perspective provides a good and practical summary of key issues on researching indigenous communities.

Both articles (‘ethnical principles for the conduct of research in the North’ and ‘Re-conceptualizing research’) emphasizes respect and sensitivity for indigenous communities.

Ky (Module 3: #4)

Ivan Illich and Ecological Thinking

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In addition to my previous posting on Western education scholar’s application of the concept of ecology, I have found Ivan Illich (1926-2002) interesting. Illich is a non-indigenous thinker, but his works seem to provide an alternative and ecological view on Western mainstream education and Western conception of technology.  Some of his writings are available online at the Preservation Institute.  There is an International Journal committed to the study of Illich; one of article published in the journal compares Illich and Daniel Goleman (which I introduced in my previous posting) in terms of the concept ecological intelligence (the article written by C.A. Bowers).

With regard to ecological thinking, Illich in his book Tools for Conviviality suggested the concept of conviviality which means “individual freedom realized in personal interdependence”. He criticizes industrially-oriented use of technology, while searching for a convivial society which is the result of “social arrangements that guarantee for each member the most ample and free access to the tools of the community and limit this freedom only in favor of another member’s equal freedom”. Illich’s thought implies that an alternative and ecological thinking in the West can have some points overlapping with indigenous ecological thinking, although his ecological thinking is not as fully holistic as that of indigenous peoples.

Ky (Module 3: #3)

Reel Injun

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Reel Injun is being aired on CBC right now. Cree filmmaker, Neil Diamond, takes a journey through film to discover his “Hollywood Roots”. He explores the Aboriginal identity that has been presented throughout the film era, from the silent films until now. He explores the legends and stereotypes that abound and how they have effected how many Aboriginal people see themselves or perceive that others see them. These are the stereotypes we’ve all grown up with, and as educators when we use films in our classes we need to be sensitive to these stereotypes. Certainly, some films can be informative if they are historically accurate but Hollywood, especially in the 1930’2 and forties found that there was more of a market for presenting Aboriginal people as savages. Frequently the First Nations parts were played by white people and actual Aboriginal actors were paid with cigarettes and alcohol. Some of the violence depicted in the films is shocking. This is an insightful documentary.

A podcast with Jo-Ann Episkenew and Shelagh Rogers

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In this podcast, Shelagh Rogers interviews a number of Saskatchewan writers that offer varying perspectives on prairie life and the prairie landscape. Her last interview is with Jo-Ann Episkenew, regarding her award winning book, Taking Back our Spirits. Episkenew is both an author and a Professor at First Nations University of Canada in Regina and a member of the Regina Riel Metis Council. She talks about her own education experience and about her realization that much of what is taught in school stems from a mistaken belief that all knowledge stems from classical Greece, denying or ignoring the fact that active and vital cultures have thrived all over the planet for thousands of years, with and without Western “knowledge”. In sharing the literature and her studies and her love of reading, she attempts to shed light on the actual history and literature of Aboriginal people with an eye to promoting healing. Ultimately she is hopeful. The indigenous stories are being told and many Canadians are keen to understand the past and present realities of First Nations in Canada. What continues to strike me is how recent all of trauma from colonial policies and residential schools is. Policies continue to smack of discrimination. On another CBC radio show today, it was noted that although Inuit Dancers were invited to perform for the Royal Tour, no Treaty Nations were invited. As Episkenew states, when Prime Minister Harper says that Canada has no Colonial history, he denies the fact that Canadian policies, in effect, continue the colonization process.

Indigenous Rights

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The Public Ethics Radio site has hosted a few different talks on Indigenous rights. Among other issues, it discusses Indigenous intellectual property rights and how mainstream capitalism has monopolized on indigenous knowledge! In Episode 13 Sarah Holcombe asks some very pertinent questions in this regard! “Western pharmaceutical and agricultural businesses have long recognized that there is money to be made from the traditional knowledge of local, indigenous communities. Sociologists and anthropologists also seek to gain—intellectually and academically—from conducting research on and with these communities. What rules should govern the interaction with so-called traditional knowledge? How can intellectual property rights be designed so as to minimize harm to indigenous peoples and maximize the goods of research, and share it equitably?”

This site also reminded me of a couple other sites I came across: The Aboriginal Media Lab one from the Canadian Parliament and one from the Australian Parliament specifically on Indigenous Traditional Knowledge and Intellectual Property Rights. Comparing the Canadian and Australian sites was very interesting in terms of the differences they consider!

I really like the way the Canadian site differentiates between Western Science & Traditional Knowledge! The chart describes how Indigenous Traditional Knowledge differs from Western Science.

Excellent information for sure in all these sites! I will definitely add them to my resources list so I have them to refer to when I start my final paper on Elders and Technology!

Pellt’iq’t – Examining their webspace

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The other local Indian Band that my school is located on is Whispering Pines/Clinton Indian Band. There is a quote on the front of their page that sets the tone for this group.

From our Ancestors

Since time immemorial our ancestors lived in harmony with mother earth. We took from mother what we needed to survive. We cared for and nurtured our lands. We defended our Traditional Territory from outside invaders Our Coyote Rock stands as a Sentry Guardian and Protecting our Territory.

This quote on their page suggests the connection to the land and strong spiritual beliefs.

This website is very different from the KIB’s sophisticated site. There website can be found here at:

http://www.wpcib.com/

In the section about the Pellt’ip’t people, it mentions the importance of the following symbols

  • The Bear
  • The Wolf
  • The Eagle
  • The Fish
  • The Water
  • The Pine Branch

There is also a section on the site that contains:

  • News & Events – seems to be a focus on events for youth
  • Opportunities – this contains regional development opportunities & tourism
  • Sports and Rec. Centre – mostly rental and facility information
  • Wildlife and Nature section – info on a nature trail and initiatives

It is quite obvious that the Pellt’iq’t don’t have the money and resources that the KIB have. They are in a more rural area and outside of the major city of Kamloops. This remoteness would impact their financial abilities.

Much like the KIB, they also have no map of territory and very little on their history on the web site. There is also no critical reflection on colonialism. But, this is about the only similarity between the two Indian Bands according to their websites.