Grassroots Resources ~ Aboriginal Initiatives

Module #2 – Post #3

In an attempt to better understand educational resource available online by Aboriginal people, for Aboriginal people, I have been searching for programming, projects and networking sites targeting Aboriginal communities. Week #6 Reading got me thinking…

I wanted to look for specific characteristics within these resources, such as:

exclusivity vs. inclusivity – specifically reflecting on our discussion from week #6 regarding cultural boundaries and cultural preservation
type of media and the accessibility, skill requirements and targets (ie. oral, text based, visual, interactive etc…)
Way culture is incorporated into the media, or delivery of resources/services
How the objectives seek to integrate culture or not at all
Sources of funding, partnerships or Advisory bodies (Aboriginal vs. non-aboriginal and the kind of hierarchy that is present within that structure)

Learning Communities Project: Alberta Region (learning-communities.ca)

The objective of this project is to bring access and awareness of learning opportunities to Aboriginal communities both rural and urban in Alberta, to improve access, opportunities and overall success for Aboriginal people. The Project works with stakeholders including tribal bands, councils, and institutions such as e-learning Alberta. The Project attempts to use existing resources, but act as a liaison to connect people to resources and services. Something that stood out was that they attempted to utilize a community-grown framework, which sounds grassroots and community initiated, however there was not further elaboration on this concept. In addition, the learning opportunities were not specific to Aborginal people, for example, there were learning opportunities tabs, and some included industry sectors (oil and gas, the trades, human services etc. and a single table that read “Aboriginal Program and Services.” Nothing that noted how Aboriginal programs are of value, the importance of transferring cultural traditions, customs or knowledge. I guess I assumed there would be more information targeted towards Aboriginal communities and ways that members are contributing or able to participate using their skills and knowledge.

I also noticed that the site was 100% text-based, with many external links and limited details; this website fit well within the Western mold and any person could access it and find educational resources.

I wanted to explore this for one of my weblogs because our discussion this week really made me think about the kinds of boundaries exist within the www. In addition, how important it is to be clear with the mandate and mission of organizations and projects. There is nothing wrong with fostering dialogue and awareness to specific communities of people, acknowledging differences and collaboration.

Module 2- Post 5: Teaching and Learning for a Sustainable Future

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Teaching and Learning for a Sustainable Future

http://www.unesco.org/education/tlsf/index.html

This is by far the most interesting website I have encountered in this part of my journey into the world of education of indigenous people. It is essentially an online multimedia teacher education program by UNESCO that provides professional development for student teachers, teachers, curriculum developers, education policy makers, and authors of educational materials. It is made up of 27 professional development modules, organized in four thematic sections. Of special interest to this blog is the module Indigenous knowledge & sustainability that covers topics such as:

The wisdom of the elders;
Why is indigenous knowledge important?;
Living by indigenous knowledge;
Indigenous and formal education;
Enhancing the curriculum through indigenous knowledge.

These make this module an invaluable resource for any teacher that is new to indigenous education but what is more important is that it shows how the web can be leveraged for professional development of educatiors. Which is a concept that those involved in the education of indigenous people can exploit for their own needs.

Module 2- Post 4: Cultural Responsiveness and School Education: With particular focus on Australia’s First Peoples.

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Cultural Responsiveness and School Education: With particular focus on Australia’s First Peoples.

http://ccde.menzies.edu.au/sites/default/files/Literature review Cultural Responsiveness and School Education March 2012 FINAL.pdf

One discovery that I made from doing this blog is the amount of work done by the Australians with respect to the education of their indigenous people from which any educator with an interest in indigenous education can learn a lot from. This document is testimony to this being a review of over forty(40) pieces of literature it gives valuable insights into what cultural responsiveness education is and how it can be accomplished thus arming the educator with the knowledge to better cater for the needs of indigenous people in their system.

Connecting Weblog to Research

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I have been very interested in the leadership, development and use of technology for the purposes of improving rights and access to basic needs for Aboriginal people. There are many initiatives, groups, icons that we can turn to as sources of activism; looking at the bigger picture, change within Canada amongst everyday citizens is slow-going. Capacity building amongst Aboriginal and non-Aboriginal peoples is required to fight the stereotypes, the resentment and the complacency that has continued to foster inequality for Canadian citizens (specifically Aboriginal people).

In creating my weblogs, I reviewed materials looking at leadership, reservations, how the hierarchical western system has impacted Aboriginal communities, education platforms available online targeted to Aboriginal people, use of media in activism etc. Consistent themes that appear throughout this literature include:

· Government funding based on a pre-determined agenda

· Quick-fix solutions rather than focus on sustainability

· Value of Aboriginal culture; integrating those values into policy, governance and economic development

· Continued socio-economic struggles, lack of educational and employment opportunities

· Perception of Aboriginal people by non-Aboriginal people

I started to reflect on my own behaviors and perception of Aboriginal people. I have been around Aboriginal people my whole life, I use to be homeschooled where one day a week I would go to the Reserve and be taught traditional handicrafts… I thought myself aware and enlightened in a way. However, upon reflection I began to recall things that I had said or considerations I have made, “I have nothing against Aboriginal people, but….” – this is referencing some illegal fishing practices that continue to take place on a reserve North of my town. Regardless of the scenario… I recognized by ignorance and my role in supporting stereotypes like many Canadians. Not only that, I fostered my next door neighbors ignorance and reckless racism.

In an attempt to tie in my thoughts, interests and research, I would like to investigate the ways in which Aboriginal culture can be infused into contemporary governance in a way that acknowledges value of Aboriginal culture, informs and educates Canadians and fosters collaboration and solidarity between all people. Information Technology plays a significant role in the way that people communicate and interact, receive news, engage in their workplace, education and community. With the support of information technology, it is possible to reach large groups of people, it is more efficient to convey large amounts of information and for people to see for themselves how others live, learn and participate. With this in mind, I would like to examine the role that IT can play in creating collaborations between Aboriginal and non-Aboriginal people for the purpose of improving livelihoods (on many levels) and changing perspectives.

In addition I would like to engage citizens to be critical of themselves, looking at whether they are tolerant of other people, and what that looks like, or whether they are able to take themselves one step further, to pluralism and what that would look like.

Resources

Valberg, Ashley. 2012. Aboriginal Representation in Canada: Reforming Parliament or Creating a Third Order of Government. The Agora: Political Science Undergraduate Journal. Vol 2. No. 2.

Smith, Loretta. 2006. Mending Fences: Increasing Aboriginal Representation in Canada. 78^th Annual Meeting of the Canadian Political Science Association, York University. Access via: www.cpsa-acsp.ca/papers-2006/Smith,%20Loretta.pdf‎

Eck, Dianna. L. 2006. What is Pluralism. The Pluralism Project, Harvard University. Accessed via: http://www.pluralism.org/pages/pluralism/what_is_pluralism

Eck, Dianna. L. 2006. From Diversity to Pluralism. On Common Ground: World Religions in America (1997, Revised in 2006). Accessed via:
http://www.pluralism.org/pages/pluralism/essays/from_diversity_to_pluralism

Module 1 Posts 4 & 5: Language Revitalization

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It’s come to my attention that I never posted my last two blog entries for Module 1, as intended. So I decided to post them together now, since they are are on the same topic and by the same author and hopefully helpful to anyone looking at language revitalization in their research.

Post 4

Language Revitalization in North America and the New Direction of Linguistics, Leanne Hinton.

This article discusses the changing relationships between linguistic communities and the communities which they study. In the past, linguistic studies were done for the benefit of academia and advancing the field. However, the focus with regard to language preservation and revitalization is now shifting in a more ethical and respectful direction to seek and provide benefit to the community whose language is being documented. Revitalization, rather than documentation, becomes the goal in this new ethical approach that encourages “(1) the preservation of indigenous languages, (2) the promotion of literacy, (3) the development of new speakers, (4) the actual use of the indigenous language, and (5) community control of the language.”

I found this article to be incredibly enlightening and as to the motivations of linguistic studies of endangered languages, both historical and modern, and a solid starting point for research into the field. Hinton’s references opened doors that I wouldn’t otherwise have known existed as I researched the topic for a paper in another course. Hinton also maintained and encouraged a culturally respectful and relevant approach that I value and try to maintain perspective of in my own work and research.

Hinton, L. (2010) Language revitalization in North America and the new directions of linguistics. Transforming Anthropology, 18(1), 35-41. doi: 10.1111/j.1548-7466.2010.01068.x

Post 5

Language Revitalization, Leanne Hinton

This article outlines the change in practice from language maintenance, to language revitalization over the past three decades for endangered and dying indigenous languages. As recently as 1990, much focus was placed on maintaining the status quo of these languages and did not address the insufficiency of such measures. Since then concerted efforts have been made to grow the languages. Hinton introduces many factors that are problematic to attempts at revitalization in the article and describes some successful programs. Some of these include: the adequacy of documentation of endangered and “extinct” languages, literacy and the lack of orthographies in primarily oral languages, policies of bilingual education as process toward dominant-language fluent speakers versus plural fluencies, indigenous “language nest” immersion programs, dilution of resources in regions with many indigenous languages, and cultural control of language as a cultural artifact.

Though not exhaustive, this article makes many of the difficulties and complexities facing language revitalization clear and provides a depth of perspective that is valuable to those researching the topic.

Hinton, L. (2003) Language revitalization. Annual review of applied linguistics. 23, 44-57. doi: 10.1017/S0267190503000187

Module 2- Post 3: Closing the Gap in Education? Improving Outcomes in Southern World Societies

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Closing the Gap in Education? Improving Outcomes in Southern World Societies

http://books.publishing.monash.edu/apps/bookworm/view/Closing+the+Gap+in+Education%3F/55/xhtml/title.html

This online book that is published by Monash University served as gentle reminder of the power of the internet and the objectives of this blog within the context or this course. The book is the result of a 2009 conference of the same name. It was the third international conference in a series of partnerships between the Monash Institute for the Study of Global Movements (MISGM) and Monash South Africa. It looked at the pressing challenges facing education systems – Australia, South Africa and New Zealand. These countries have considerable underlying similarities, including colonial settlement histories, multicultural societies, and separate dualistic pockets of poverty and affluence. This provides a wealth of information for educator and stakeholders who are looking for solutions for the problems associated with the education of indigenous people. Below are the links that I preferred but the entire book can be a useful resource.

Section 1:The scope and substance of marginalisation in education

Section 2:The structure and entrenchment of disadvantage

Section 3: The challenges facing Indigenous education

Section 4: Enhancing social justice and equity

Research topic: Place-based learning models for contemporary education

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Through the first few weeks of this course, it has become very clear to me that indigenous learning and identity is place-based. However, models of place-based education, though they exist, are not mainstream in contemporary educational settings. Upon initial review, those that do exist appear not to take an aboriginal perspective. These factors may be correlated with trends in many schools that see a disconnect between aboriginal students and their school—which may then contribute to low graduation rates in aboriginal student populations. At this time it is my intention to direct my research toward a clearer understanding of what place-based education and place-based identity are, what educational models exist and how they can be adapted to include a greater aboriginal perspective.

As an extension, I am also synthesizing my learning in this course with that of ETEC 531: Curriculum Issues in New Media Studies. What has come up for me there, is that many contemporary educational models ask students to learn through or demonstrate their learning through new media projects. It then begs the question, “can place-based learning; constructivist, project-based learning; and, new media be combined in such a way that honours each of the theories as well as aboriginal cultures?” I would think that a model that does this would then be an effective one for everyone’s learning and reconnecting aboriginal students.

Starting the “Digital Part” of Research Mod 2 – Post 3

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For the 4E Camp, my responsibility is to create the digital framework for the learners. I have to create a “blog template” so they know what their blog could look like, as well as provide resources so student have scaffolded online support. I have to have enough information to support students, but not too much to overwhelm them. I also have to be culturally sensitive.

I spent a long time researching how to create a wordpress blog. Not just a free one, but a lesson that expaains the step by step process of designing a worpress blog from the domain name – A “from the beginning” type lesson and explanation. After spending too much time looking for a lesson, I found this amazing youtube video by Trevor Moore:

I spent hours watching the video, pausing, then making my blog. I truly took flipped open learning to a new level for me.

This is what my blog looks like today: 4E Blog

Indigenous connections…..

I have already had the feedback that I need to make it less “pan Indigenous” based on the image of the Inukchuk playing. I will work to rethink images and design – from an indigenous point of view.

V:)

Module 2-Post 2: Achieving Improved Primary and Secondary Education Outcomes for Indigenous Students- An overview of investment opportunities and approaches

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https://www.amp.com.au/wps/amp/au/FileProxy?vigurl=%2Fvgn-ext-templating%2FfileMetadataInterface%3Fids%3De0842bef78fc2210VgnVCM10000083d20d0aRCR

As I continue my journey into the new (to me) world of indigenous education I came across this report that targeted the philanthropic sector of Australia. It provides information that would help them to understand the challenges and opportunities associated with improving primary and secondary level indigenous education outcomes in any country. In addition it also provide a guide for practitioners in the not-for-profit and government sectors with an interest in Indigenous education. As such his document could be useful to any interested in indigenous education in any part of the world.

At first I found targeting investors to be a an interesting approach but after considering that children are the most important legacy of any society it became an obvious approach.

Of all the points mention in this report the one that stood out to me was the the need for teaching courses that include Aboriginal or Indigenous Studies as a core component since a good teacher can overcome many of the negative effects caused by the problems and barriers facing Indigenous children. However non-Indigenous teachers which makes up the most of the teaching force often find it difficult to adopt to the needs of Indigenous students without adequate training and preparation. Yet only about half the universities in Australia offer teaching courses that include Aboriginal or Indigenous Studies as a core component.

I came away from this paper with the belief every teacher training institution in a country with Indigenous people must make Indigenous Studies as a core component of teacher training.

Connecting Research to Weblogs Statement

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Hi Doc.,

Sorry this is late, but we’ve had a leaky basement and we have thunderstorms headed our way today…I haven’t really been doing much else other than work and then more work when I get home.

Languages, for what it’s worth, are place based tools for understanding the environment and other humans. Language is the fundamental building block for any culture, regardless of what meaning or expression that culture takes. Languages also change, and it is this change that made me curious about how pristine languages are and how easy it is to lose meaning and significance over time. Place that change within the context of a dying language or a language that is being revived and many questions begin to pop up. It is here that I wish to focus my research.

What I have been reading lately is the connection between the past of so many dying languages and the struggle to preserve or revive them for future generations. In light of how languages change I propose that current methods and techniques of preserving and reviving a language are “unprecocious” (i.e. less advanced and less capable of delivering on promises than at first glance) and that they do more harm than good. There are times when I think it is best to let a language die. Having said that there is still hope for many dying languages to be revived, but that hope is not and cannot and will never be found in technology. In order to completely revive a dying language a revival has to happen amongst souls, a spark has to set ablaze a group of committed people who will be willing and able to use the dying language on a daily basis.

One strategy currently being employed by researchers and conservationists is recording the sounds of dying languages, and this is often done by outsiders of the cultural context of the dying language. I believe this to be one of the worst approaches, because in many ways it’s no different than what Flaherty did with Nanook. A digitalized language is just a representation of what it really is/was, and that leaves it with (no pun intended) too much room for interpretation. Once a language has died, it is impossible to determine factual, fictional, and actual meanings and all of the subtler shades in between; only a willing human, with a brain, and who is capable of interacting with others, and who can interact with the environment, can fully revive a language from the brink of death.

The biggest example of a more holistic approach (i.e. one that places people front and center) that I believe can help revive dying languages is Hewbrew. Other groups whose languages are dying have actually visited Israel to understand how Hebrew came back from the brink of extinction. All political debates aside, it’s nothing short of a miracle. It’s amazing that it went from a liturgical language (e.g. only used in religious ceremonies, much like Latin and Aramaic) to a fully thriving and living language. So where does change fit into an event of this magnitude? It figures in because the language has changed; those who resurrected it brought with them words and idioms from abroad. But that’s not to say it’s a bad thing, or that it’s no longer the same language. I suspect a language that cannot change or adapt quickly dies; a language that can change and adapt can live. It is perhaps a key to understanding how to revive a dying language.

-J.S. Velasquez