Weblog 4 module 3 Success on the Reserve TREMBLAY

Although the first step in asserting autonomy and self determination is defining the understanding of what you own, the second, and some would argue more important, is how to actually implement those economic opportunities within the framework of your community understanding. The successful implementation of those opportunities rely on two main criteria:

1) An understanding of the rules and more importantly the possible special exploitations within the reserve law that the community can apply to give itself a competitive advantage.

2) The strengths and weaknesses of the community and how to properly use those strengths and address those weaknesses with the resources available.

Taking these steps have not only improved the First Nations people’s living conditions but in a lot of situations, they have begun to thrive:

Partnership with Lockheed martin on a Nova Scotia Reserve

http://web.ebscohost.com.ezproxy.library.ubc.ca/ehost/detail?sid=e11d5340-2368-4990-bd4c-849e6cd8694f%40sessionmgr4&vid=1&hid=23&bdata=JnNpdGU9ZWhvc3QtbGl2ZSZzY29wZT1zaXRl#db=a9h&AN=11781703

Williams Lake Smoked salmon business running for almost 20 years

http://web.ebscohost.com.ezproxy.library.ubc.ca/ehost/detail?sid=8e91ecab-d0a6-446e-b636-f8f3bbb9424e%40sessionmgr13&vid=2&hid=23&bdata=JnNpdGU9ZWhvc3QtbGl2ZSZzY29wZT1zaXRl#db=a9h&AN=66639907

Executive MBA offered by SFU for people with experience dealing with First Nations Admin

http://web.ebscohost.com.ezproxy.library.ubc.ca/ehost/pdfviewer/pdfviewer?sid=b7ad3bc3-3e40-4e72-9358-d6fb675b10a6%40sessionmgr10&vid=1&hid=23

Strict financial regulation and policy leading to success

http://web.ebscohost.com.ezproxy.library.ubc.ca/ehost/pdfviewer/pdfviewer?sid=92a4ed89-9176-4a53-aa58-b215b46c58a2%40sessionmgr4&vid=1&hid=23

Weblog 4 module 2 First Nations Goal Setting TREMBLAY

The secret to the success of any movement is a steadfast belief in what they are doing is right and that it will benefit them in the long run. Quite often this is weaned from a strong leader, or sometimes, as was the case in WW2, opposition to ideas so horrible that the people are left with no other choice. Canada’s first nations people have been put in the latter of the two positions and are now at a junction between a rock and a hard place. Their culture, and through it the will of their people, have been intentionally and systematically destroyed over the past two hundred plus years and recently (within our lifetimes) they have started to realize the first step to significant positive change, is to own who you are, what you are and more importantly, (with regards to the ignorance and belligerence of the current Canadian government) what you own.

Canadian first nations have begun to exercise their rights to the wealth contained in their own lands and as such are starting to make Canadians more aware of their plight and assert their autonomy over their lands once again, an important first step in regaining control of the destructive situation.

The importance of First nations owning the rights to their lands and natural resources

http://www.tandfonline.com.ezproxy.library.ubc.ca/doi/pdf/10.1080/08941920.2012.724522

The importance of successful role models and long term goals on the reserve

http://web.ebscohost.com.ezproxy.library.ubc.ca/ehost/pdfviewer/pdfviewer?sid=b6ca290a-e0d0-4faa-8211-40b1e8dc99d9%40sessionmgr15&vid=1&hid=23

The financial/fiscal importance of owning the issue and letting go/moving forward despite the past

http://web.ebscohost.com.ezproxy.library.ubc.ca/ehost/pdfviewer/pdfviewer?sid=227e1f89-40fd-4130-b1f8-b30bfeccb9f9%40sessionmgr13&vid=1&hid=23

Focusing the emotion from the past into something positive for the future

http://web.ebscohost.com.ezproxy.library.ubc.ca/ehost/pdfviewer/pdfviewer?sid=b6c1ffa3-60f5-43cf-b75d-7d0be713370e%40sessionmgr14&vid=1&hid=23

Enabling socially just, inclusive education for everyone

http://www.tandfonline.com.ezproxy.library.ubc.ca/doi/pdf/10.1080/13603111003671640

First Nations using Curtis’ photographs

Module 4, Post 1

I’ve been reading Patricia Vervoort’s essay “Edward S. Curtis’ “Representations”: Then and Now” and was surprised by how a number of aboriginal artists use his work for self-representation. She is not the only theorist who has looked at this approach that seems to border on anathema for some aboriginals. In many ways taking and using those pictures lessens their mimetic power, so that the fictitious “savage” is now able to work outside the confines set by the dominant society. These artists are reclaiming a commodified object and turning it into something they can use for self-representation:

http://blog.ocad.ca/wordpress/drpt2b07-fw2011-01/files/2012/04/Poitras4.jpg

In some ways this is similar to the End of the Trail…

http://classconnection.s3.amazonaws.com/170/flashcards/1853170/jpg/fraser_end_of_the_trail_copy1348846258519.jpg

Some first-nations love it, others loathe it. The question has to be asked…are these artists working within a “post-modern” (i.e. Western) framework of deconstructing the “noble savage” and if so are they being helpful or a pest to their own people, especially the elders who may not approve of this work?

Module 4- Post 3: The United Nations website a valuable resource for information on indigenous people.

As the ETEC 521 Journey is coming to an end I am getting quite good at sniffing out information about indigenous people. I went to the UN website and did a search for indigenous people and not surprisingly I got 3660 hits. These provided as wide a range of information as possible on indigenous people from general statistics to specific issues that are pertinent to my research. Here is a list of some of the ones that stood out to me:

  1. Let’s fight racism:
  2.  UNDERDEVELOPMENT, POVERTY OF LATIN AMERICA’S INDIGENOUS PEOPLES STEM FROM HISTORIC WRONGS
  3. INDIGENOUS PEOPLES’ PARTICIPATION IN DECISIONS IMPACTING COMMUNITY, LAND, CULTURE CRITICAL TO THEIR HUMAN RIGHTS, SPEAKERS TELL PERMANENT FORUM
  4. Protecting the rights of indigenous peoples 

This is a gold mine if one is prepared to dig for it.

Mod 4 – Post #4 – Another Coyote Story

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

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

Ruth Sandwell – Reading Beyond Bias – presenting the “real” truth to our Shuswap students in recorded podcasts

For my final weblog post for this course, I wanted to continue what I left off on in my last post.  I was discussing the 2 most influential papers that I read during my MET journey (Prensky, 2001) and (Sandwell, 2003).  In my previous post I discussed how the fact of being a “digital native” could in fact benefit younger Shuswap students when learning their language and cultural heritage.

The Sandwell article has completely changed the way I look at teaching Socials Studies 11 for example and how vitally important it is to present students with the truth (and not a biased version of it).  In this course (ETEC 521), I have also learned that our own Canadian government has hidden the truth from its citizens, especially about the horrors of residential schools in the past.  Even in the last weeks, our cohort has discussed information that the government has provided as being incorrect, which continues to be detrimental for our First Nations people.

When reflecting upon Sandwell’s paper, I am interested in how Shuswap language podcasts will be able to be free of bias and tampering of non-Indigenous people.  In the past, leaving the information and welfare of our Native people in the hands of our government has often proven to be disastrous. Therefore, the fate of saving the Shuswap language and its cultural heritage must lie in the hands of the Shuswap people themselves.  They will need to be very competent “technologically-wise” and therefore must make sure that they have a lot of “digital natives” (Prensky, 2001) on board to help them with the daunting task of documenting and creating language podcasts for the schools.  Once non-natives get involved, there is always the risk of the dominance of English or French influences taking over.  I know that there are non-native researchers out there that would do their best to record information “without bias” but in the end, I believe that if the Shuswap do everything themselves, there will be no chance of interference from outsiders.

A recording of an elder would be considered a “primary document” in history (Sandwell, 2003).  Therefore, documenting it properly would be vitally important.  Sandwell says it perfectly:

“Not only does a record of an event, or thought, or belief have to be created, but it has to be preserved if people are going to know about it later”.  However, how will these records survive the next 100 years for example? If a historian happens to stumble upon some Shuswap podcasts, will these podcasts be a true representation of what the Shuswap language really represents?  What if a historian finds a podcast that was poorly done by someone who doesn’t speak the language well?  How will their interpretation of this podcast be distorted then?

There are so many things to think about when documenting an endangered language.  It is a project that may take many lifetimes.  If we think of the English language for example.  It is constantly changing and taking on new forms.  Will endangered Indigenous languages follow this same pattern or will different mutations of them be developed, due to the influence of missed generations of speakers and the fact that language survival is depended strongly on technology?

I hope that in my lifetime, I don’t have to witness anymore Indigenous languages that have gone extinct.  It is a huge undertaking but as part of our Canadian history, I think we owe it to our First Nations people who deserve the chance to revitalize their languages and to preserve their precious and rich cultural heritage.

Prensky, M. (2001). Digital Natives Digital Immigrants: On the Horizon. NCB

University Press, Vol. 9 No. 5.

Sandwell, R. (2003). Reading Beyond Bias: Using Historical Documents in the Secondary

Classroom.  Revue de Sciences de l’Éducation de McGill. Vol. 38, No 1.

Digital Natives – will the younger generations of Shuswap language learners have an advantage?

During my 2 years in the MET program, two papers (which we were asked to read in certain courses), had the biggest impact on me.  The first is “Reading Beyond Bias: Using Historical Documents in the Secondary Classroom” by Ruth Sandwell.  This paper made me really look at examining the truth behind information and how it is so important for students and teachers to always question the truth.  The second paper is called “Digital Natives” by Prensky.  This work opened my eyes to the concept that “digital natives” are those who have grown up with computers and especially the internet and the “digital immigrants” (like myself) are those who need to be immersed in the language of technology, just like immersing ourselves in a new language.

Prensky’s paper then got me thinking about young “digital native” Shuswap students.  Will their competency and natural fluency in technology benefit them when they rediscover their heritage and Shuswap language in recorded podcasts of their elders?  In my last weblog post, I was questioning whether the cultural identity of the young Shuswap students would be threatened if they weren’t in direct contact with the elder who was speaking on the podcast.  I’m thinking that the “digital native” generation will be able to cope with these types of situations much better than their parents would.  The “digital natives” are used to being on the internet and they know how to access and utilize information much quicker than the “digital immigrants” (which includes many of their parents).  Perhaps being so at ease with technology, they will be able find and benefit from language recordings that one never thought would be available to them.  I’m also wondering whether they would also be more prepared to deal with the “cultural identity” issues that may be lacking in the podcasts.  Perhaps we are underestimating this “digital native” generation.  They may seek the help of their passed-on family members for language acquisition but then may become very creative in seeking out individuals who are still alive and well and who will be the “hands-on, transmitters of the culture”.

I’m thinking that if the language can be saved in recorded podcasts, whose to say that the rest of the cultural heritage can’t be passed on physically from person to person?  It will all depend on the individual students and how they make the conscious effort to retain their heritage and not only depend on technology for the information they need create the face-2-face contact with those who are important in their lives in preserving cultural identity. The challenge will be to find an equal balance between the virtual and authentic learning.

References

Prensky, M. (2001). Digital Natives Digital Immigrants: On the Horizon. NCB University Press, Vol. 9

No. 5.

Sandwell, R. (2003). Reading Beyond Bias: Using Historical Documents in the Secondary

Classroom.  Revue de Sciences de l’Éducation de McGill. Vol. 38, No 1.

Mod 4 – Post #2 – Indigenization Framework

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

Virtual ethnicity – how young people’s cultural identity could be affected when learning Shuswap from podcasts

In January of 2013, I was fortunate enough to have been in the first class ever for ETEC 565G.  This was an excellent course where we were introduced to the fact that even though we may think so, online environments and online learning environments are not ‘culture-free zones’. We examined the different signs and tools that allow individuals to construct meaning and interact with the people they encounter.  We also looked at the cultural differences between people while working with technology and how there can be communication breakdowns if we are not respectful of each other.

When I think back on this paper by one of the ETEC 565G instructors (Macfadyen, 2006), I remember how important the aspect of cultural identity was and how working online can often be difficult when it comes to respecting ones heritage and traditions.  My concerns with young Shuswap students learning their language from recorded podcasts of elders who have passed away are:

Will certain aspects of passing on tradition be negatively affected in the language learning process? If these  Shuswap students don’t have physical contact with the elder who is transmitting their language through a recorded podcast, how will this affect their cultural identity? 

I know from experience that by sitting with an older person who is telling a story, I not only hear their voice and see their face, but I can hold their hands, sit close beside them, smell the smells of the surroundings and listen and truly feel the environment that surrounds us.  Also, if there is a lesson to be taught by the person, such as making something with their hands, if I am beside them, I will experience the same feel of the items/materials/tools that allow me to receive the same hands-on experience as the older person who is explaining their story to me.  This type of contact with Shuswap elders plays a huge role in the transmission of culture and language.  If this is missing in podcast language recordings, how will young Shuswap students retain the aspects of tradition while they are also learning the language?  This also has me asking the following question:

Will the Shuswap people ever be able to revitalize their language so it is strong enough to be communicated without the help of technology?  In other words, once the recordings and documented podcasts of elders and language learners have been learned, studied and put to oral practice, will communities be able to speak their language comfortably enough so that they speak 100% of the time in Shuswap while continuing to share their language through traditional oral stories and customs like their ancestors?

References

Macfadyen, L. (2006).
Virtual Ethnicity: The new digitization of place, body, language, and

memory.
Electronic Magazine of Multicultural Education, 8 (1).