Author Archives: awernicke

Mod 4 – Post #5 – Endangered Species

CONSERVING AND RESTORING AT RISK SPECIES AND ECOSYSTEMS ON THE BC SOUTH COAST

While helping a student look for local endangered species for her project, I decided to look up Indigenous or TEK views on endangered species. I came across the site below entitled, “Species are Sacred – A Sto:lo World View on Species at Risk in the Fraser Valley”. The site discusses how oral traditions have passed on knowledge about maintaining these species for many years. Individual Species Fact Sheets are on the site for download and teacher lessons. There are Sto:lo legends written about some of the species as well as pictures and interesting information.

Maintaining and conserving our land is a topic that I am passionate about and also one in which I teach in Grade 7. We typically do either a project or a few lessons using digital technology (the Internet) to research local species that are endangered. I have not specifically looked for Indigenous sites on this, but now I that I have taken this course, I will continue to look. With the growth of more information being documented on the Internet for teachers to use, Western science teachers can incorporate more TEK into their classrooms. However, the oral tradition of passing on information through generations is at risk when doing this. Almost a catch-22.

http://www.sccp.ca/resources/species-are-sacred-st%C3%B3l%C5%8D-world-view-species-risk-fraser-valley

http://www.sccp.ca/sites/default/files/species-habitat/documents/pws_sccp-stolo%20factsheet_0.pdf

Mod 4 – Post #4 – Another Coyote Story

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Coyote Goes to School:

We read about the Raven and Coyote earlier in this course. I enjoy reading these pieces as they seem to shed light on issues by bringing them to the surface in a sarcastic manner. This particular story is about Coyote reflecting on his experience of university. The Native Studies courses that Coyote enrolled in were all taught by white males who used books that were written by dead white males. Coyote’s realization at the end of his experience is quite ironic – “Finally I figured it out. If white guys teach all the courses about Indians and they teach in the way that white people think and learn, then to find Indians teaching the way Indians think and learn, all I had to do was quit Native Studies and sign up for the White Studies program!”

I recommend the quick read for an Indigenous perspective of mainstream education.

http://row.unbc.ca/v5n1/Prose/HeatherHarris.htm

Mod 4 – Post #3

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Integrating Traditional Ecological Knowledge into Western Science Based Environmental Technology Curriculum – An examination,

The potential for integration of Western Scientific Knowledge and TEK in the curriculum of the School of Environment and Geomatics at Selkirk College, Castlegar B.C., is examined in this publication. This paper points out the increasing need for TEK to be integrated more in the curriculum and how the pedagogical shift could benefit the college. Students will be provided with a more holistic and thoughtful framework.

“If a process of beginning to understand Indigenous values can happen while attending school, the graduates from our program may be able to have more effective and meaningful relationships when they begin their careers as environmental technologists”.

http://dtpr.lib.athabascau.ca/action/download.php?filename=mais/Carol%20Andrews%20MAIS%20701%20Final%20project%20paper.pdf

Mod 4 – Post #2 – Indigenization Framework

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Indigenization Framework – BC Curriculum

The growing concern about ensuring our Aboriginal students’ educational needs have been met is an ongoing theme in this course and our futures. The introduction to this framework papger states that “Aboriginal students now make up 10% or more of school populations in many school districts” (p.2). Some concerns that many communities are facing is the introduction of literacy into oral societies, maintaining cultural identity within a group/nation in the classroom, and maintaining an image of the behaviours, beliefs, values and norms (culture) within a nation/community. Also, most communities recognize that literacy provides a powerful means for individuals to participate in society. Many remote communities have problems accessing programs as they are remote and are reluctant to leave their communities or the community cannot fund them to leave. Other problems related to that are problems hiring and retaining instructors to live in the remote communities. Technology is recognized as a wonderful tool if people have access to it. This paper is very long with a lot of information. I recommend browsing it for some tips on Indigenizing the curriculum, especially in areas of literacy,

http://www.nvit.ca/docs/4%20%20framework%20document.pdf

Mod 4 – Post #1 – Dry Rack Fishing

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Dry rack fishery on the Fraser River shut down earlier than expected.

http://www.theprogress.com/news/215600991.html

I came across this article in the Chilliwack news this morning. Several Sto:lo First Nations dry rack fishers took part in an ancient tradition last week. Sockeye salmon are caught either in set nets or dip nets, for food, social, and ceremonial purposes.Unfortunately, the fishery was finished early because the sockeye run size was downgraded by the Fraser River Panel on July 12. Ernie Victor speaks about the best time to perform dry rack fishing and that tends to be earlier on in the run when the first fish tend to be smaller and thinner and there is less of a threat from the bees (still hibernating). Here are some highlights from the article:

“From an indigenous person’s standpoint, when you have something that’s so sacred, like traditional dry rack fishing, you think it just shouldn’t be so hard.” The process is “way more bureaucratic” than it needs to be, with scientific testing and modelling dictating the fishery openings that are allowed. “Of course if you have a million dollar venture like the commercial fleet when they get an opening, it all runs smoothly. It’s green light, go.” Even as some Sto:lo fishers were preparing their fish camps early last week, some said they spotted undercover DFO enforcement officers with binoculars watching their movements, as well as some posing as fisher buyers, presumably in an effort to get the fishers to sell them sockeye, which is illegal.“We’re talking about a group of families trying to keep their culture alive. They don’t need any additional barriers or obstacles.”

This newspaper article not only shows the difficulties that Indigenous peoples face while trying to maintain their traditional ecological values among the dominant culture. Victor asserts that First Nations peoples are not against conservation in any way, but they are frustrated that they cannot listen to Mother Nature [without having the dominant culture intervene]. As I read more and more about conservation practices and First Nations traditions, it saddens me that the dominant culture tries to step in and make the “big” decisions as well as secretly pose as fish buyers to try to break the Indigenous practices. I often hear about the debates and problems with First Nations and the dominant culture around fisheries and this is an issue I will continue to investigate more.

Alicia

Module 3 – Post #5 – TEK in BC

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TRADITIONAL ECOLOGICAL KNOWLEDGE AND WISDOM OF ABORIGINAL PEOPLES IN BRITISH COLUMBIA

This paper was written in 2000 by Nancy Turner. Examples of TEK are provided by the Secwepemc (Shuswap), Interior Salish and Kwakwaka’wakw and Nuu-Chah-Nulth peoples of the Northwest Coast. Many TEK topics are discussed, such as: knowledge of ecological principles, such as succession and interrelatedness of all components of the environment; use of ecological indicators; adaptive strategies for monitoring, enhancing, and sustainably harvesting resources; effective systems of knowledge acquisition and transfer; respectful and interactive attitudes and philosophies; close identification with ancestral lands; and beliefs that recognize the power and spirituality of nature.

Going though this valuable resource, there are many sections describing specific methods and knowledge that has allowed Aboriginal people live in a sustainable manner for years and years.

Here is an example of plant resource use: “Plant resource use was (and is) imbued with ecological knowledge and wisdom that take many forms. Contemporaneous life cycles of different species; seasonal signals such as position and size of snow patches on the mountains, or the arrival of the first snow in the fall; relative numbers of particular birds in a given location; flowering of certain plants; and productivity of certain berries: all of these provide indicators for people to know when to expect a salmon run, when the clams are ready to be dug, or when particular roots are ready for harvesting (Turner 1997b). Regeneration of individual plants also has been widely recognized. Pruning or burning of certain berry bushes, for example, was formerly a common practice, and resulted in long-term enhanced yields. Basketry materials, too, were and are managed and enhanced by focused cutting, pruning, and burning (Turner 1996)”

Module 3 – Post #4

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Linking Indigenous Peoples’ Knowledge and Western Science in Natural Resource Management (paper)

“This two-day event, held in March 2001, brought together 110 people to talk about both the practical and theoretical aspects of linking Indigenous Peoples’ Knowledge (IPK) and Western science in natural resource management. Participants were from both native and non-native communities, and represented Indigenous knowledge keepers, scientists, resource managers, elders, and academics. The conference consisted of observing cultural protocol, presentations from diverse perspectives, structured workshops, and informal discussions.”

In 2001, this conference took place near the Shuswap. Many different people attended the conference, from environmentalists, policy makers, people working in resource management sectors, Indigenous experts, etc. The conference seeked to find out more about IPK and how it can be applied to resource management in BC. This document will help guide me in writing my final paper, especially with discussing how TEK/IPK is different from western science. For instance, Henry Michael speaks about the challenges to this conference in his opening introduction,

“I realize that there are risks involved in linking IPK to Western science. For example, there has not been a lot of trust built between Indigenous people and the natural resources sector. Researchers, policy developers, and government and industry personnel have historically been lumped together as being opposed to or exploiting Indigenous people and threatening their traditional land use rights. Risks are particularly great for Indigenous organizations that have sought to participate in integration activities and have to justify their work to their suspicious Elders”.

Another worthy quote from the introduction is this:

“Indigenous participants pointed out another risk during the conference discussion table sessions: the scientific community’s misunderstanding of how IPK fits in a Western scientific paradigm. People acknowledge the danger in seeing IPK as the same as Western science, and likewise, Western science is not IPK. This misunderstanding occurs when Indigenous intellectual property is treated as a commodity, another bit of knowledge that becomes part of a larger scientific database.”

Module 3 – Post #3 Ethnobiology

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On my search to discover more about ethnobiology, I decided to start with Wikipedia. Here is the Wikipedia site on ethnobiology.

To highlight a bit, we have “Ethnobiology is the scientific study of the way plants and animals are treated or used by different human cultures. It studies the dynamic relationships between peoples, biota, and environments, from the distant past to the immediate present.”

and:

“Traditional ecological knowledge: In order to live effectively in a given place, a people needs to understand the particulars of their environment, and many traditional societies have complex and subtle understandings of the places in which they live. Ethnobiologists seek to share in these understandings, subject to ethical concerns regarding intellectual property and cultural appropriation.”

Currently, there is more interest in ethonobiology. It “is a rapidly growing field of research, gaining professional, student, and public interest .. internationally.” Wikipedia just scrapes the surface for a description here so I will need to research more on ethnobiology.

Module 3 – Post #2

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Stó:lō Research and Resource Management Centre

http://www.srrmcentre.com/index.html

Through maintaining ties to the ties to local universities and consulting firms, this group of professionals works toward offering a range of professional and technical services. Some of these include: archives, educational tours, genealogy, GIS (Geographic Information Systems), lands Management, and so on.

Here are their principles of operation as derived from traditional Stó:lō teachings:

Know your history
Xaxastexw te mekw’stam – ‘ Respect all things’
Tómiyeqw – ‘7 generations past and future’
Xólhmet et mekw’ stam s’i:wes te selsila:lh chet – ‘Take care of everything our great grandparents taught [showed] us
Haqles chexw xwelmi:ay staxwelh – ‘Remember the future generations’
Letsemot – ‘one mind’
Do what is right, according to Xexa:ls
Ma’mt lam te mekw wat – ‘Share with everyone’

The purpose of this group, among many things, is to preserve Stó:lō heritage. The website mentions upcoming Cultural Place Names Tours that are run by Sonny McHalsie. This tour is offered to select teachers throughout the school year and I missed out on this profession development tour this year due to a prior conflict. This website will be providing a lot of connections and directions to important people around the Fraser Valley area in which I will be basing my final paper on.

Module 3 – Post #1

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March’s Point – Background Information about the film

http://marchpointmovie.com/?page_id=13

This page describes the crew and story behind March’s Point Documentary made by three 15 year old boys from the Swinomish Indian Tribe in Washington. The film takes us through their journey of bringing awareness about the oil refineries in their community and how they come to find themselves.

There is also some background discussion about how Native Americans are stereotyped. A Native actor states: “Native Americans are usually portrayed as violent, drunk or the all- knowing sage. We are not seen as doctors, lawyers or businessmen. The message this sends to Native American children is that there is no place for us in modern society, that we are an antiquated culture.” Native Lens founded Longhouse Media to bring digital media training to Native youth in rural and urban settings.

In terms of this documentary, I think digital media is an excellent way to bring awareness to critical issues that Indigenous peoples face. I also think that the fact that young adults can create a film like this is a wonderful gateway to many other forms of expression and information for others. I can’t wait to watch the full film!

Alicia