Category Archives: Module 3

The power to name and photograph

Module 3, Post 3

Theresa Harlan’s essay “Adjusting the Focus for an Indigenous Presence” has really helped to focus (no pun intended) many of my thoughts. I really enjoyed the way she ends it:

“While frontier photographers believed they were photographing our demise, anthropologists and historians were elegizing us and tourists were buying images of us at the “end of the trail”–we, as indigenous people, were just beginning to focus the camera for an indigenous presence.

Hot damn! (sorry, I know that’s rather uncouth for a graduate level course) but she really nailed it here. They’ve always been here, but the way they have been portrayed by the dominant society has led them to what she earlier discusses as the “absence of our presence”…in a nutshell they have been here, but have had no platform to share and represent their culture, besides what was given to them by the dominant society.

The camera is a powerful technology because the photographs it can produce have the power, like so much art, to really affect the emotional response of its viewer.

After looking at some modern work, one thing that has struck me by a number of contemporary photographers is there seems to be a passive aggressive stance as to why they photograph. Larry McNeil’s work “Fly by Night Mythology” contains passages that are at times uncomfortable and a turn-off. Rather than represent his culture, he brings up the past and throws it at his viewers expecting them to make sense of it without much context. This is so different from the work of someone like Nadya Kwandibens or Lee Marmon, who represent first-nations in a more positive light, and in a context that shows their character and strengths.

Squiers, C., & Harlan, T. (1999). Adjusting the Focus for an Indigenous Presence. Over exposed: essays on contemporary photography (p. 134152). New York: New Press.

Module 3 – Technology, Community Reality, & Media – Due July 15

http://indigenous.athabascau.ca/ – Athabasca University

This webpage is actually a link to the Athabasca University page.

On this page it highlights programs and courses, resources, as well as the access to information on conferences, guest speakers and a public outreach and education program.  Since Module 3 has begun, we have focused on indigenous knowledge as well as the question “Can an Indigenous person who is educated in a mainstream research university ever be a representative of a traditional Indigenous community?”

This webpage shows the University’s initiative behind individualized study as well as many technology-assisted distance education programs.  This university is taking into account the difficulty of accessing all communities in a country.  They offer diplomas, bachelor’s degrees and graduate degrees (with sufficient student numbers) in locations where university education is not ordinarily offered.  Their aim at this school is to foster the intellectual growth of students through the quality post-secondary education that is determined by the philosophies and values of Indigenous peoples. They mention that they keep indigenous contexts close with history, spirituality, governance, law and health being a main concern in their programs.  They believe in connecting world view and culture and note that indigenous education is a lifelong process which involves traditions and elements not normally reflected in educational settings or institutions.  Therefore to re-address the question above, I do believe that an indigenous person can be educated in a university and be able to hold onto their traditions and culture as well in order to bring new education back to their community.

http://www.unesco.org/most/bpindi.htm – Best Practices on Indigenous Knowledge

The Netherlands Organization for International Cooperation in Higher Education/Indigenous Knowledge (NUFFIC/IK)

This webpage is a database which concentrates in indigenous knowledge covering Africa, Asia-Pacific, Europe, North America and Latin America and Carribean.

You can see the specific page for Best Practices on Indigenous Knowledge in Canada by looking through the site here: http://www.unesco.org/most/bpik20-2.htm

Currently there are approximately 540 First Nation Bands in Canada with their own culture, dialect and traditional territories.  This site talks about the Generative Curriculum Model: A bicultural, community-based approach to building capacity for Early Childhood Care and Development in Indigenous communities in Canada.  The curriculum was made in partnership with the First Nations Partnership Programs. (www.fnpp.org). The FNPP focuses on Elder Involvement, Community-based delivery and Community-Appropriate training.  The curriculum focuses on community development, cultural identity, education, ethnic groups and teaching.  The program is created to reflect different indigenous knowledge and goals.  This site would be a good reference for corresponding practices and partnerships involving the expertise of different indigenous groups in Canada.

http://www.indigenousmedia.ca/ – National Indigenous Media Association of Canada (NIMAC)

This is a newly formed association in Canada – (Formed in 2012) to represent common interests of Indigenous broadcasting and telecommunications in Canada.

This website was created to strengthen the indigenous communication sector by making sure that indigenous communication service providers are heard and addressed when there are changes to legislation and regulations.

This website identifies key issues concerning indigenous broadcasters, telecommunications, and areas that are under-served by modern broadcasting/internet services.

The website has multiple resources for history of indigenous peoples in broadcasting sectors of Canada.  It also has a timeline of Canadian Indigenous history of media.  Since this Module asked us the question: “Can technology be useful in supporting Indigenous communities’ efforts to de-colonize values and thoughts?” I feel that this website can help answer this question… specifically in the media/technology area.

https://www.aadnc-aandc.gc.ca/eng/1100100037493/1100100037495 – Aboriginal Affairs and Northern Development Canada

Community reality was touched upon in Module 3.  This really dives deeper into what is the Canadian arctic and how indigenous peoples interact with it.  This website provides information and brings into context the continuing challenges that certain indigenous peoples of Canada face in remote northern regions.  This page provides statistics on percentages of indigenous populations up north as well as issues with economy, physical geography, politics and more.

http://indigenousfoundations.arts.ubc.ca/?id=9432 – Indigenous Foundations (University of British Columbia)

This is a webpage for a class called Indigenous Foundations through the University of British Columbia.

This page provides information on terminology, aboriginal identity, land rights, government policies, community and politics, culture, and global indigenous issues. What is really important on this page (which ties us into our thoughts on Module 3) is the relationship between assimilation and western education.  This dives deeper into the residential school system (also off the webpage – http://indigenousfoundations.arts.ubc.ca/home/government-policy/the-residential-school-system.html) which has been a large focus in our last week on Module 3.  This webpage does not only provide a lot of basic and important information on indigenous peoples, but also supplies multiple references, video resources and guide pages into future study of indigenous cultures.

Ginsberg’s Faustian Contract

Module 3, Post 2

Much of what Ginsberg has to state about the faustian nature of using media for self-representation is fascinating. It’s something that other philosophers have alluded to, though not in quite such devilish language.

http://onlinelibrary.wiley.com/doi/10.1525/can.1991.6.1.02a00040/abstract

If you get a chance to read this article, and then try to understand Flusser’s “Technical image” and the science behind it and Van Gerwen’s “Abstract Image” in light of this “Faustian” contract, you’ll see how tricky photography can be when it comes to self-representation.

Here’s a little discussion on Flusser:

http://mandptheory.wordpress.com/2009/03/01/vilem-flusser-the-technical-image/

I think this is where living out cultural obligations can help to fend off the reinterpretation of images. I say this because an image is an object, and like any object, it can be reinterpreted if it’s not lived out/used. I think this goes back to the notion that just because modern society deconstructs everything, doesn’t mean we need to stop living out our moral/ethical and social responsibilities to our communities/beliefs.

 

Interactive Resource: Residential Schools

Where are All the Children? Healing the Legacy of Residential Schools

Module 3: Blog #5

Website: http://www.wherearethechildren.ca/flash/WATCSite.html

I found this site when I first visited “Legacy of Hope Foundation” which is my first blog in module three. The depth of resources available in this site is phenomenal. The site has many links that lead to different sections. Starting with the blackboard, which uses pictures, oral and written text that outlines the history of residential schools and the impact it had on Indigenous Peoples in Canada. Another section examines a map of Canada, moving chronologically showing the location of Residential Schools from Confederation to present. The 3D tour of a Mohawk residential school provides a glimpse into the negative impact of colonialism. This inquiry based site, also use video to digitize the stories of Residential School Survivors.

This site is a valuable resource, which I will use in teaching “First Nations Studies” at Chilliwack Secondary School. I believe, this site represents a proactive approach to revising the lens of colonialism and re-examining the impact that Residential Schools had on Indigenous people across Canada. My project on the Nisga’a website, also examines residential schools, but form their communities’ perspective. Because this site is interactive, set in a Web 2.0 learning platform, there is not any outside links to resources.

This link is pdf found in the bookcase section of the website, outlining how to use the resoucres in found in the site as a education resource within the classroom. I am very impressed with the depth of interactive material within this site.  http://www.wherearethechildren.ca/flash/assets/pdf/TeachersGuide.pdf

Reconciliation through Youth Dialogue: A Federal Government Initiative

Canadian Roots Exchange

Module 3: Blog #4

Website: http://canadianroots.ca/

The Canadian Roots Exchange (CRE) is Federal initiative in Canada that brings together Indigneous and non-Indigenous youth to build relationships and break down sterotypes. The cross-national programs offered by the CRE create a dialogue to foster understanding and reconciliation. However, the cost of the sending youth to workshops, (I day to 2 days) averages about $400., which may put this out of reach for many youth who come from low income families, even though the CRE does offer some bussaries to cover the cost.

The concept of reconciliation, by creating dialogue between Indigenous and non-Indigenous youth is an excellent proactive approach to creating understanding and trust, thus addressing the yoke of colonialism.  However, the CRE is a Federal initiative, and in many ways can be precieved as having a hidden agenda. Although, I would not speculate on this agenda, the record of “Indian Affairs” in Canada is directly linked to colonialism and cultural genocide.

As my journey of research expands, I am trying to examine government sites, while attempting to remove my lens of view as ingrained into my education in regards to First Nations. This site, contrasts the Nisga’a government website, in that it is a blending of cultures as Indigenous, whereas the Nisga’a present themselves; as Nisga’a.

Addition Links: There is various education resources available, from reading list to videos..

This You Tube video is about First Nation Hero’s; I have always examined role models in a good light, but as the concept of hero’s or hero worship is problematic. https://www.youtube.com/watch?v=3Ul4KmHlzMc

This video comes with a $25 download cost. This is a CRE video that examines the benefits of bring together the two cultures, as an aspect of reconciliation: http://canadianroots.ca/en/photos-videos/?gallery=videos#!prettyPhoto[videos]/0/

Aboriginal Youth: Taking Action for the Health of Their Respective Communities

Taking Action! Art and Aboriginal Youth for HIV Prevention

Module 3: Blog #3

Website: http://www.takingaction4youth.org/

The Taking Action! Project: Art and Aboriginal Youth Leadership for HIV Prevention (TAP) is a national project working with Aboriginal youth and communities across Canada. This site links together digital stories, with youth art, communities and resources/ information on HIV to initiate a proactive approach to HIV prevention. The site creates awareness that HIV affects Indigenous youth and communities at higher rates across Canada. Furthermore, the site supports and offers workshops supported by Elders within communities and online that deconstruct and/ or unpacks the inequalities within Indigenous communities, HIV risk and culture. The proactive approach links Elders to active youths as a building block in HIV prevention.

Although this site is not directly linked to my project, it is another example of a proactive Indigenous voice that reconnects youth to their culture, by doing something for their communities. Also, this site connects the inequalities of created by colonialism, to a higher HIV rate in Indigenous commities to the videos of hope seen in this weeks readings. I would further agrue that Residental Schools play a role in the disconnection and higher HIV rates.

Additional Links: There is a vast amount of resources found within this site stretching to all corners of Canada.

The Canadian Aborginal Aids Network: http://www.caan.ca/

The Vancouver Native Health Society: http://www.vnhs.net/

Also the site uses oral history, for advocacy of Indigenous rights and taking action against the spread of HIV. I watched a few of the videos, but was most move by Renee’s story. How her childhood heritage was hidden from here as a Metis, to protect her from the stereotypes surrounding her heritage.

https://www.youtube.com/watch?feature=player_embedded&v=yLWyCO7Yw-A#at=51

Indigenous and the UN

Cultural Survival 40 Years

Module 3: Blog #2

Website: http://www.culturalsurvival.org/about

The Cultural Survival website (CSW), is basically a mechanism that promote advocacy of Indigenous voice on a global scale centered on the  United Nations Declaration on the Rights of Indigenous Peoples in 2007. The CSW promotes itself as an organization that is partnered with, and acts as a consultative organization to the United Nations.  The various programs found within the site, include links to a quarterly magazine, advocacy links and help with abuse of Native rights, and environmental destruction of Native lands. The Cultural Survival Foundation is a charitable organization that is run through donations and is center in in Cambridge, Massachusetts, and satellite offices are located in Guatemala and Colorado.

The main reason I examined this site is it represents how the internet can be used to empower Indigenous people to protect their cultural heritage from the negative impact of colonialism as represent in the modern Nation State. Furthermore, I wanted to examine Indigenous rights on a global scale by expanded my resources outside of Canada.  This site use more of a proactive global approach, with ties to international organization, such as the UN, which contrast the site I base my research project on, the Nisga’a Government site. The Nisga’a site, is more about anchor the community to a cultural heritage and bringing together a community and reconnecting them to the past so they can move forward in the future.

One major problem I found with the site is that not all the links worked, even though the site was updated in 2013.

Here are two links to UN sites dealing with Indigenous rights on a global scale.

http://www.ohchr.org/EN/Issues/IPeoples/IPeoplesFund/Pages/IPeoplesFundIndex.aspx

http://www.ohchr.org/EN/Issues/IPeoples/EMRIP/Pages/EMRIPIndex.aspx

 

Residential Schools: Resource Rich Website

Legacy of Hope Foundation

Module 3: Blog #1

Website: http://www.legacyofhope.ca/home

The Legacy of Hope Foundation (LHF) website is  a chartiable organization that works with First Nations, Inuit and Metis to address the negative impact of Residential School. The LHF provides resources and links to sites as represented by thierr mission statement of working with survivors of aboriginal communities. Also, the LHF has other reseource for educators that can be used in the classroom to aid in teaching effectively on the impact that residential school had on Aborginal Peoples in Canada.

The search for these resources started after I read and listen to the interview by Heather McGregor. As a Social Studies teacher, I am always trying to improve and expand my teaching base. Residential schools is part of my teaching approach in Social Studies 10 and 11. This also, links to my project idea of living history and the need for Aboriginal Peoples being proactive in taking the lead in education. I went to one of the links and order an education kit for my classroom while touring the various resources for teachers. I  believe this is a valuable resource for educators in aiding in developing lessons plans to remove the lens of colonial interpretation on history and teach a revisionist Indigenous history.

Although, the LHF represents a charitable organization, it is hard to determine if this was a Federal Government developed site or a First Nations initiative.

The various links found within this site provide access to a wealth of areas for resources and information about the impact of residential school.

Excellent resource for teachers as an interactive site: http://www.wherearethechildren.ca/

Provides a link to order resources for the classroom: http://www.legacyofhope.ca/projects/100-years-of-loss-edu-kit-and-teacher-bundle After viewing the resources on this site I ordered it for my teaching practice.

 

Module 3: Book about Intergenerational aspects of trauma

I was intrigued when listening to Dr. Marker mention the phrase ‘multigenerational loss of parenting skills’ in the interview he hosted with Heather McGregor in Washington DC. On a superficial level, I realize that the history of residential schooling has impacted family dynamics, but if I’m honest, this was the first time I really thought about the skill of parenting being lost due to the active intervention outside forces, and that that this skill would then be altered generationally. This caused me to look more deeply into the topic, and I found this book which I have not read, but am very interested to do so.

International Handbook of Multigenerational Legacies of Trauma

As an overview: Chapter 20 looks at the ‘Intergenerational aspects of trauma for Australian Aboriginal people’; other foci on the Holocaust and Nazi persecution, psychological impacts on prisoners of war, persecution, and internment camps. Chapter 13 focuses on ‘children’; Chapter 21 looks at ‘Healing the American Indian Soul Wound’, and Chapter 22 examines ‘The role of dependency and colonialism in generating trauma in First Nations citizens: The James Bay Cree.’ I have not had a chance to read the whole book but I put this forward as a resource for those looking to read more about how trauma can impact future generations.

Module 3: Museum at Campbell River – video

Upon reflection of my contributions to our weblog, many of my posts have been quite text based, so I would like to diversify that. I found this You Tube site from the Campbell River Museum that is quite interesting related to online story telling, history, and cultural studies. The museum uploads fairly short clips related to local, ‘place based’ experience. I thought this was also linked quite intimately to discussions we’ve been having recently about ‘place’, and the importance of a location in helping us to define our knowledge. Interestingly, the museum is called ‘The Museum at Campbell River’, and not ‘The Museum of Campbell River’ – a distinction in language I found quite interesting.

Not all video are relevant to our course of study, but there video clips ranging in topic from:

  • Dance of the Kwakuitl
  • The Big Rock Story (animation that could be held up to scrutiny)
  • The Great Tyee Part 1-2

Again, not all clips are directly relevant to our study in ETEC 521, but they are related to place based knowledge.

 

https://www.youtube.com/user/CRMuseum