Technology bringing knowledge to remote lands

Module 4 Post #2

Technology is helping remote First Nation Communities participate in higher education. In his article titled Technology bringing knowledge to remote lands Neeley (2009) describes how Contact North is providing live online courses and audio conferencing to 49 remote First Nations communities in North Western Ontario. Many of these communities are extremely isolated with limited air and winter road access. Many community members have been working for years with little to no post secondary training and earning a good living in the North at resource based employment jobs. When the jobs end they are left with no employment options. The courses offered by Contact North are changing this predicament and are extremely welcomed by the First Nation community members

Neeley, J. (2009) Technology bringing knowledge to remote lands. Live online courses and audio-conferencing, bridging the gap. Northern Ontario Business. Retrieved from:

http://search.proquest.com.ezproxy.library.ubc.ca/docview/210525681

Aboriginal Success Stories

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Module 4 Post #1 – Aboriginal Success Stories

I was reviewing the Aboriginal Affairs and Northern Development Canada website www.aandc-aadnc.gc.ca and came across a link to Aboriginal community and business success stories:

http://www.aadnc-aandc.gc.ca/eng/1307014211008/1307014336701

The website provides details on a number of First Nation people and communities who are having real economic success and some of the examples include:

Wawatay Native Communications Society
Wawatay Native Communications Society, located in Sioux Lookout, Ontario, provides media services in television, radio and newsprint to communities throughout Northern Ontario.

Nations Construction Consulting
Deanna Johnson, an Aboriginal woman living in Chilliwack, British Columbia, has proven that women can succeed in the construction world. Through her business Nations Construction & Consulting, she helps building quality homes for First Nations people and inspires her community.

An Electrifying Partnership: Nisichawayasihk Cree Nation and Manitoba Hydro
The Nisichawayasihk Cree Nation and Manitoba Hydro partner up to benefit all.

There is a link on the webpage that will take you to another section of the website where you can search for Aboriginal success stories by category which I found very useful.

http://www.aadnc-aandc.gc.ca/eng/1100100014455/1100100014459

Regards,

Greg Campbell

A photograph for the masses or An individual’s story

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Module 3, Post 5

As more and more aboriginal photographers become recognized for their work, a thought struck me that I’m not entirely sure I can answer. How are we, as visual recipients, supposed to react and engage with their work? Once a photograph is out in the public realm, the way the dominant society engages with it is mainly determined by the rules (spoke and unspoken, written and unwritten) of how to view any kind of media. This poses a problem because the interpretation of a work is an inherent part of those unspoken rules of the dominant society.

I think that “refocusing” the lens of the camera for an indigenous presence needs to go hand-in-hand with teaching the dominant society to be sensitive to the work of others (this includes minorities and aboriginals), and to allow those who produce the work to explain it themselves. This is something the dominant society has lost, even for those who are a part of it. It’s a sense of responsibility and respect and humility for humanity that the dominant society appears to have lost in the realm of art, while this can be partly blamed on post-modernism, I think it can actually be traced much further back.

Here is an example of a media production company that has shared photographs online but has not really given much context to the images posted (this can lead to many interpretations):

http://www.flickr.com/photos/urbanrez/

Here is something that I think goes the distance to help out journalists/media producers give context to their work:

http://www.riic.ca/the-guide/in-the-field/aboriginal-customs-and-protocols/

This is what happens when an aboriginal is allowed to describe aboriginal work in the context of the dominant society:

http://www.ccp.org.au/flash/2009/11/glenn-pilkington/

I need to start wrapping up my research to make heads and tails of all of this.

Module 3 Post 5: Opening Doors to the Future: Applying Local Knowledge in Curriculum Development, Veronica Ingas

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Ignas, V. (2004) Opening doors to the future: Applying local knowledge in curriculum development. Canadian Journal of Native Education. (28)1/2. 49-60.

Ingas begins her article with statistics comparing Indigenous and non-Indigenous graduation rates and, like many others, identifies the significantly lower Indigenous graduation rates as evidence of an education system that is failing Indigenous students. The result, she postulates, of the contemporary system’s lack of valuing Indigenous cultural contexts and local level knowledge, and therefore failing to be meaningful to Indigenous students. More typically, the contemporary system has “distanced and denied First Nations [sic] knowledge” (p.49) and left students feeling that “their ways of knowing are inferior or inadequate.” (p.55)

Ingas goes on to describe how successful curricular models must value Indigenous ways of knowing, world view and traditional ecological knowledge, and describes the Forests for the Future science curriculum that she co-developed for the BC high schools through the partnership with community members, parents, Elders and educational professionals. Ingas’ preferred method of instruction is an inquiry based model that requires students to “assume the primary responsibility for planning, conducting and evaluating their investigations” (Moore, Moore, Cunningham & Cunningham, 1998, p. 280) through content that “should address issues, controversies or provocative questions inspired by experiences in the [students’ lives].” Kanevsky, 1999, p. 58)

Kanevsky, L. (1999). The toolkit for for curriculum differentiation. Lanny Kanevsy. October Edition.

Moore, D., Moore S., Cunningham, P., & Cunninghamj., (1998) Developing readers and writers in the content areas (3rd ed.) Don Mills, ON: Longman.

Module 3 Weblog

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Post #1

The Educational Uses of Digital Storytelling

http://digitalliteracyintheclassroom.pbworks.com/f/Educ-Uses-DS.pdf

This article on digital storytelling provides a basic information on digital storytelling including whwat it is, where it came from, how it can leveraged as a tool to engage learners when providing instruction, and how creating digital stories can be an effective medium through which students can improve on literacy skills. The article delves into very particular aspects of digital story telling from the types of stories based on the topic to the many skills that it helps develop (digital citizenship, problem solving, technological, organizational, etc. ).

Post #2

When Aboriginal and Métis Teachers use Storytelling

as an Instructional Practice

http://www.education.gov.sk.ca/storytelling

This research study examines how seven First Nations and Métis teachers use storytelling and how storytelling is a fundamental part of their professional and cultural practice. Through the use of story telling, the teachers truly become facilitators and connectors if ideas in order to make the curriculum understandable and meaningful. As the study states, the sharing of stories fosters and represents shared learning, shared, values, and equity, which is a powerful statement; one that all teachers aspire to create in their classroom.

Post #3

Aboriginal Digital Opportunities Addressing Aboriginal Learning Needs Through the Use of Learning Technologies

http://fnbc.info/userfiles/file/_pdf/Tools%20&%20Resources%20fntc/Aboriginal%20digital%20opportunities%20report.pdf

“Aboriginal communities find themselves in an interesting situation. With respect to the digital era, they are…at the starting gate with all sectors of Canadian society. [Aboriginal peoples] also perhaps stand to benefit the most from the digital era.” (Shirley Serafini, Deputy Minister, Indian and Northern Affairs, 2000)

This research report conducted by The Conference Board of Canada presents findings on current status of digital technology. It briefly states the benefits, challenges and necessity of technology to empower learners in aboriginal communities. The study measures the current status and use and provides a roadmap to bridge the digital divide and increase the impact and engagement through technology in education.

Post #4

Aboriginal Culture in the Digital Age

http://www.kta.on.ca/pdf/AboriginalCultureinaDigitalAge.pdf

This paper identifies and examines the fit of ICT to promote aboriginal identity, culture and values. The value in this paper is that it poses questions that educators should be asking when meeting the ICT standards when it comes to indigenous students.

Questions such as:

What possibilities does ICT open up for meeting the cultural challenges facing Aboriginal peoples today?
Why is cultural preservation and continuity so important?
Given the subtleties and nuances of language and dialects, to what degree can ICT be employed to ensure the intricacies of Aboriginal cultures are not lost?

This article does an exceptional job at connecting pieces and provides value for equipping students with the components within the ICT program of studies.

Post #5

Integrating Aboriginal Perspectives into Curricula

http://www.edu.gov.mb.ca/k12/docs/policy/abpersp/ab_persp.pdf

If you don’t tell your children who and what they are, they won’t know. How can they be proud of what they don’t know? – Salish Elder

This curriculum resource supplement created by the government of Manitoba speaks to educational stakeholders including teachers, administrators, curriculum developers on the importance of integrating Aboriginal education. The premise of the document evolves around the idea that all students should be exposed to the contributions made by everyone in the development of Canada, including the indigenous. The benefits to student belonging to Aboriginal communities are obvious, but what those from non-Aboriginal descent, will develop an understanding and respect for all cultures, and values all the while eliminating stereotypes that exists about Aboriginal people.

Residential School Syndrome – Weblog 3 – 5

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Residential School Experience

http://pimatisiwin.com/uploads/291994116.pdf

The document is a doctoral thesis outlining the idea of a specific post-traumatic stress disorder called the “residential school syndrome.” The question posed is the damage done from residential schools or colonization as a whole. The author was a psychologist at a residential school in 1991 and 1992. He found many youth suffered emotional problems following the closure of the school .

The document discusses the history of residential schools, following the Riel rebellion. This I found very interesting, as I had previously never thought there was a link between the two, but it makes a lot of sense. It also discusses the way students were ‘herded’ and separated at the school, often from family members. It also discusses the way students were given numbers as a way of further stripping culture. No names, just numbers.

It discusses a 1991 study based in Williams Lake in which 89 of 187 adults admitted to sexual abuse, the interesting thing to note is that 60 also refused to answer the question.

It also discusses the way in which the school not only tried to change the culture of students, but change the way they viewed culture as well. It discusses the number of disorders many survivors have individually, but also the damage done to the communities as a whole. The article documents, through interviews, some problems facing some survivors, including poverty, violence, and substance abuse.

The article offers suggestions for future study, but does determine that residential school syndrome does exist and affects people to this day.

I will use this article more for its bibliography than anything. I am in the process of trying to track down the research from 1991 in William’s Lake that is documented. My hopes are to see the results first hand, so I may extrapolate the data myself.

St. Joseph’s Memorial – Weblog 3 – 4

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Events for St. Joseph’s Reunion

http://www.splatsin.ca/wp-content/uploads/SJM-COMMEMORATION-COMMUNIQUE-December-21-2012.pdf

This site shows the planning of the committee which culiminated in a memorial in May of 2013. It’s purpose was to help facilitate the healing process as St. Joseph’s residential school was one of the more horrific schools. The interesting point was it was organized by the Esketemc First Nations. It also shows that St. Joseph’s drew from 15 First Nation communities and operated, officially, for 90 years.

The first event was put on by SD27 (Cariboo-Chilcotin) and I knew a few people that attended and said it was extremely informative.

The original funding for the memorial came from the Truth and Reconciliation Commission. However, additional funding was raised through events. It also shows that SD27 used their Professional development day as a focus on residential schools. I am not sure if that is accurate as the date sited is in April, so it may have been a non-instructional day.

It discusses the unveiling of the monuments and what can be done in the future as it pertains to education around the residential school issue in William’s Lake. It also discusses the book (although the title was changed) They Called me Number One by Bev Sellars a recount of her time at St. Joseph’s.

This document will not be used in my project as a source, however, it was valuable as it clearly demonstrated the work that went into the day. It is also important to note that the day, although initially funded by TRC, was also completely organized by the School district and the Esketemc First Nations.

An additional thing that came from this event was the idea for a day in September to become an annual remembering residential schools day. This year it will be on Sept. 30 (I think) and orange t-shirts will be worn and teachers are being asked to discuss residential schools in classes on that day. I have been in contact with both my Aboriginal teacher liaison and Principal for an event to occur in my library on that day. Every little bit helps.

Harper’s Apology – Weblog 3 – 3

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Harper’s Apology

http://www.aadnc-aandc.gc.ca/eng/1100100015644/1100100015649

This site, from Aboriginal Affairs and Northern Development Canada, contains a transcript of the apology Prime Minister Stephen Harper gave for residential schools on June 11, 2008.

The apology was issued, on behalf of the Government of Canada, to all people impacted by residential schools, particular those whose had survived the horrific treatment at the aforementioned schools. The apology admits over 150,000 children were separated from their families during this tumultuous time. He states the schools were started, partly, to meet the educational needs of Aboriginal children in the 1800s. The need to assimilate children was based on the belief Aboriginal culture was inferior to European culture. 132 schools were funded nationwide with every province containing them, with the exception of Newfoundland, New Brunswick, and Prince Edward Island. The government recognizes these schools were a tragedy and should have never occurred.

The government also recognizes the fallout to residential schools and the impact it has had on people and communities. Although, Harper states, some enjoyed their time at school, these positives are overshadowed by the tragic stories of survivors. He also recognized the absence of an apology has slowed down the healing process. The onus should fall on the government and country for not issuing an apology earlier and they must shoulder the burden. He apologizes to all survivors and families impacted by residential schools. He also recognized the steps that need to be taken moving forward, including the formation of the Truth and Reconciliation Commission.

This apology will be used in my project because it is the first time the government truly recognized what an atrocity occurred on Canadian soil. It also began the formation of the Truth and Reconciliation Commission, which will a small focus of the project. I also remember watching the apology on television and wondering the sincerity of it. Given what occurred, I can’t help but wonder if healing will ever happen.

The Residential School System

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The Residential School System

http://indigenousfoundations.arts.ubc.ca/home/government-policy/the-residential-school-system.html

This website, through the University of British Columbia (shout out!), is an excellent look at the residential system in BC and Canada. It discusses the purpose of the residential school which was to assimilate and destroy culture. As the site points out it was to, “kill the Indian in the child.” It stated in the 1880s, with the church assuming the role of educator and forcing theological beliefs on children who were uprooted from their homes. The site discusses the torment these children faced on a daily basis: abuse, which was physical, psychological, and sexual . It also outlines the inferior education the children received, often only to grade 5 and preparing the children for a life in agriculture or wood working. It was not until the 1990s that churches began to recognize their part in this destructive ploy.

The site is a great source because it also outlines the ‘need’ for residential schools. The government of the time believed in order to settle Canada, the Aboriginal population needed to be reformed and the best way to do that was indoctrination at an early age. They went as far as to make it illegal for First Nations to attend schools which were not residential. The conditions at the residential school also highlighted the capabilities the government thought Aboriginal children possessed. Work was geared toward practical ability: sewing, carpentry and farming. Ironically, for a school, it was so unfocused on education that many students only reached grade 5 by 18 years of age. Many children died to the unsanitary conditions faced at residential schools, yet the value placed on Aboriginal life was so low the schools continued for a century.

In the late 1950s the government finally began to treat these institutions more like a school and began to hire qualified staff, and the 80 years of mistreatment was swept under the rug. The worthlessness created by these schools is still in communities today. As an aside, when St. Joseph’s finally shut down many non-Native peoples had no idea what when on because that implied worthlessness still lingered in 1981.

This site will be very valuable to my project because it outlines why the government felt the need to create residential schools and always demonstrates how the schools created a sense of despair and worthlessness in many Aboriginal communities. Many Aboriginal people are still reluctant to attend schools and are distrustful of schools due to the horrifying repercussions these schools caused. I hope to glean from this site some of the overt means of making students ashamed of their culture and some of the not-so-overt means of destroying self worth.

Indian Residential School Resources – Weblog 3 – 1

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Indian Residential School Resources

http://irsr.ca/lesson-plan-2/

This is not a website I intend to use for my project. It is one I intend to use in school. Even though, over the last few years, residential schools have come up in the media, most people are completely unaware of the truth behind residential schools or the impact residential schools had on community, families, and individuals.

One of the nice things about the website is its disclaimer, which recognizes the sensitive nature of the subject matter. It also provides a list of guidelines to follow when teaching about residential schools, which include: don’t overgeneralize or simplify, respect the differences people in the class will have, encourage empathy, among many others.

The website also has links to 8 individual lesson plans. The first four deal with learning about sensitive issues and how to investigate and research a paper/project on residential schools. These four lessons are great in the fact that they can be tailored to suit almost any grade level and interest group.

The second four deal with reconciliation and recovery. There is a superb , albeit brief, summary of Aboriginal education going forward for the teacher. The first lesson: Roots deals with the idea of institutionalized racism. The second: Removal or Relocation deals with the horror of removing children from their homes. The third: Reconcilliation deals with the idea of what Canada needs to do to reconcile with survivors of residential schools. It also introduces learners on ways of using newspapers as research tools. The fourth plan: Rights and responsibilities deals with the Charter and the UN Human Rights. This lesson forces students to reflect on times they felt violated and also makes students look to the future for things they can do to make this world a better place.

The lesson plan page on Indian Residential School Resources may not be used for my project, but will be ideally suited for social studies teachers and this is a link I plan to share with colleagues.