The First Nations in BC Portal is an incredible resource that I stumbled upon while looking at the BC Ministry of Education, Aboriginal Education website (posted by Mark). The portal was developed by the First Nations Technology Council (which Doug has posted). It is a collaborative site involving many of the 200+ First Nations communities in BC. The intent is to create a “community of practice” where all of the unique First Nations communities across BC can share information, resources, information, forms, documents, etc. It is a very well organized site with an incredible wealth of information. I found the interactive language maps, and information on their educational initiatives, particularly the Head Start program, interesting regarding the experiential component it offers learners.
The Native American Academy
http://silverbuffalo.org/NativeAmericanAcademy.html
The Native American Academy is a network of American native and non-native scholars and traditional knowledge holders. According to the site, the Academy has conducted research and campaigns for making the Native world view and Native science more visible.
Given our module 1 discussion about technology’s impact on indigenous societies, it is noteworthy that The Native American Academy has researched the integration of new technology on indigenous culture and the features of “indigenous technology”, as linked to the site. The Academy’s recent project paper, entitled “Is it possible to have Information Technology that reflects Indigenous Consciousness?”, provides very interesting discussions about “indigenous technologies”. The paper notes that indigenous technology aims “to enhance the ability to maintain and renew balance and harmony within a multi-dimensional, complex and interconnected environment” (p.6).
The Academy’s site does not seem to include sufficient resources which the Academy may have accumulated and explored. Despite the disappoinment with the Academy’s under-developed web-site resources, I found the Academy’s projects overall intriguing, especially since those studies aim to explore “new” possibility of “traditional” indigenous forms of technology and dialogues between indigenous and Western technologies.
Ky Yoon
Aboriginal Media in Australia
This is the site for PAW (Pintibu Amatiere Warlpiri) Media and Communications, an aboriginal organization located in Australia. This organization is a Remote Media Organization (RIMO) in charge of providing coordination services to community radio stations known as Remote Indigenous Broadcasting Services (RIBS) in Australia. They have contributed on the production of community radio and video in language. This web site provides access to video, music, radio and document archives of the communities that are involved with PAW Media and Communication.
First Nations Technology Council
The First Nations Technology Council (FNTC) maintains a website that supports the integration of technologies intended to improve the quality of life for all British Columbia First Nations. The mandate of the FNTC is to develop a First Nations Technology Plan to ensure the 203 BC First Nations are connected with high speed broadband, have access to affordable, qualified technical support and, have the skills needed to access technologies that can improve their lives.
The website has a menu with links to many resources including a Community Applications section where First Nation projects are highlighted and a link through the First Nations BC Portal to the First Nations in British Columbia website.
Module 1: Disruptive Technologies
Clayton M. Christensen’s book, Disrupting Class: How Disruptive Innovation Will Change the Way the World Learns, offers some interesting insights into how disruptive technologies, and computer-based learning are changing the way students learn. His opinion is that a shift from a monolithic model to a student-centric model by way of computer-based learning will revolutionize learning; he insists that meeting the unique learning style of each student can only successfully take place with a computer, not a teacher. His book also provides some interesting and disturbing examples of how powerful technology companies are intentionally infiltrating small communities who have no technologies at all. “Success with disruptive innovations always originates at the simplest end of the market, typically competing against non-consumption. Then, from that base, the technology gets better and better until, ultimately, it performs well enough that it supplants the prior approach.” (p.85) While I see the value of using ubiquitous, personalized learning tools, personal learning environments, etc. to enhance learning, I’m not convinced they are the savior of education; particularly when working within an aboriginal holistic model of education.
Linguistics Rights and Mapuche
Common, C. (2008). Linguistics Rights in the World: The Current Situation. Geneva: Universal Esperanto Association. Retrieved May 15, 2011, from: http://www.esperanto-geneve-regions.info/linguisticrightsreport_en.pdf
This is report is about a symposium held in Geneva. It refers to the situation of linguistics rights in the world by 2008. For the ones who want to know about Chilean aboriginal groups, there is a chapter devoted to the history of Mapuche people, which summarizes clearly what happened to this group throughout history. However, the chapter dismisses some historical facts that are relevant to understand the Chilean and Mapuche history, such as the process occurred during 1860s known as “Occupation of Araucanía”, which ended in a huge destruction of Mapuce culture. After the publication of this document the Chilean Congress approved a reform to the Anti-terrorism law, which (in some cases) reduced penalties for those who commit certain acts against the law that before were qualified as terrorism.
Aboriginal Education in British Columbia
British Columbia Aboriginal Education Home Page
Even if you’re not from British Columbia, I’m sure that aboriginal education in the UBC region will be of interest to you. The government of British Columbia tracks their support of aboriginal data with qualitative reports, which I found interesting. Obviously any government website will be political in nature, but I’m sure there are a number of important items to be extracted from this informative website.
Neil Postman
Postman, N. (1993). Technopoly: The surrender of culture to technology. New York: Vintage Books.
http://teach.boxwith.com/context/postman-technopoly.pdf
Neil Postman http://en.wikipedia.org/wiki/Neil_Postman , in his book Technolopoly, emphasizes the dangers of assuming that technology is neutral suggesting that, although a useful tool, the effects and potential changes that it can have on society and culture should not be underestimated. While he is not writing from a First Nations perspective, we can extrapolate that all cultures are affected by global changes brought on by technology and our rapid and often unchecked adoption of it. While he does not describe himself as a technophobe he does underline the importance of spirituality, morality and the human narrative which can often get lost in our race towards globalization and technological advancement.
Module 1: The Increasingly Mediated Experience of Web Browsing
Bowers, Vasquez and Roaf (2000) cite Don Ihde’s three fundamental experiences of technology: as a background relationship, as an physical interaction, and as a mediated experience that amplifies certain individual or cultural experiences while reducing others. In this TEDTalks video, Eli Pariser elaborates on how the experience of web browsing is becoming less of a community reality and more of an individualized experience, mediated in the background by internet conglomerates with little to no input from the individual.
[youtube]https://www.youtube.com/watch?v=B8ofWFx525s&feature=channel_video_title[/youtube]
With the identification of this “filter bubble,” internet consumers of all types, including academic researchers and grassroots activists, must be conscious to actively search out information and angles that may be otherwise buried due to their personal/digital profile. In our journeys as”cyber-travellers,” the road on the information superhighway that we choose could potentially preclude information superhighway off-ramps reflecting information that does not flow in the same direction we have been looking. If Pariser’s “Filter Bubble” is an accurate representation of web browsing experience, a series of web searches on one topic could conceivable reduce the number of search results we find that provide an opposing or challenging view.
In the similar vein, if the web browsing preferences and interests of Aboriginal activists or community members flow in opposing directions, people who may be united in a commonly defined goal may find vastly opposing (or totally irrelevant) online resources unless certain links are consciously looked for or provided by friends, family or colleagues. The algorithm that regulates an invisible shift of information flow on the internet could prevent community connectedness necessary for tribal nations to promote individual or common causes. When Bowers, Vasquez and Roaf stated eleven years ago that the spoken word could not be recovered with the same accuracy of the printed word, how could they predict that the digitally printed word could become more insidiously fluid than the spoken word?
My Research Focus.
After reflecting on the readings from Module 1 I have found myself grappling with where to focus my research for the duration of this term. I have so many questions; I am interested in the concept of “land” vs. “ether” and the potential for technology to connect aboriginal students physically to their roots. I’m also curious about programs that attempt to connect youth with ancestry via digital storytelling. But after much deliberation, I have determined to consider a question that continues to emerge as I work through the readings and videos, and something that is of great interest to me both as a MET student and as a teacher of at-risk youth: “Is 21st Century Learning Theory incongruous with aboriginal culture?” More specifically, I am curious if our new pedagogical model genuinely reflects aboriginal culture, traditions, and views of learning, and if not, how best can it be revised to successfully consider and honour those unique beliefs and values?
I think the most logical place to begin is to continue working through the course readings and others that discuss aboriginal culture and beliefs around knowledge and knowing, and also to begin to examine the 21st Century Learning Initiative released by the Canada Council on Learning as well as the Aboriginal Learning Knowledge Centre site (also contained with the CCL site). I’m sure I am about to embark on a very educational journey…I will post my findings as I go!
