Ok, so this might not classify as research so much as it does annoyance, but I think it is worth pointing it out. I was very interested in Amy Parent’s video and did some searches on aboriginal youth. And what pops up but this? http://aboriginalyouth.net/ . I think it is fair to say this could do some damage as it relates to stereotyping. Related to this is the site synopsis I recently read for the Aboriginal Youth Network, which sounded to have so much promise but turned up a dead link.

The Native Networks website is related to the National Museum of the American Indian. The Museum is part of the Smithsonian institute.

Native Networks, in their words, “. . . is dedicated to presenting and disseminating information about the work of Native Americans in media.
. . . Native Networks Website has four goals:
To provide a representation of current work in the field of Native American media including film, video, radio, television and new media.
To provide information to the public about the outstanding media productions which have been presented in the museum’s programs.
To provide the FVC and NMAI a way to maintain regular and frequent contact with the community of Native American independent media producers.
To provide a space for Native media makers to exchange ideas and to gather professional information.”

The site tends to view all First Nations people as a homogeneous group. There are no distinctions made for specific tribes, or even between north and south American Native peoples.

Resources include information about the Native American Film and Video Festival, plus links to other media related sites involving radio, film, video, other film festivals, and distributors.

http://www.nativenetworks.si.edu/nn.html

This past summer of 2010 marked the 20^th anniversary of the Oka Crisis.

Through video, media archives and  print material we continue today to learn from this event and the stories that people share about it. This crisis received extensive media attention across Canada and around the world. I recommend the movie Kanehsatake: 270 Years of Resistance (The Oka Crisis) (National Film Board, 1993) which can be viewed at

http://video.google.com/videoplay?docid=8939345967488327634#

It is an excellent recounting of the events, also giving the historical context. It is a feature-length, multi-award winning documentary by Native American filmmaker Alanis Obomsawin. It is set in the thick of the armed confrontation between Native American Mohawks and Canadian government forces during the 1990 two-and-a-half month standoff in the Mohawk village of Kanehsatake near the village of Oka in Quebec. There was one fatality in the crisis, Corporal Lemay.

For CBC archival information see: http://archives.cbc.ca/politics/civil_unrest/topics/99/

Twenty years after the death of Corporal Lemay, his sister Francine came forward with the story of her journey of learning, healing and reconciliation and with the publication of her French translation of the book At The Woods Edge: An Anthology of the History of the People of Kanehsatake. Francine Lemay initiated this translation project recognizing that even 20 years after the Oka event, the Francophone community around her lacked information and understanding of the Mohawk people’s history and culture.

See:

http://www.goodminds.com/booksatom/At-The-Woods-Edge-An-Anthology-of-the-History-of-.html

http://www.francinelemay.com/my-story.html

http://www.cbc.ca/canada/story/2010/07/07/f-francine-lemay-oka-reconciliation.html

Circle of Rights is a series of 30 modules in a training program for activists about economic, social, and cultural rights.

It is published by the International Human Rights Internship Program, University of Minnesota.

Circle of Rights is aimed “primarily at trainers who are or will be engaged in training human rights activists as well as development workers, members of organizations represent­ing dis­advantaged groups and others who are addressing economic, social and cultural issues.  The hope and expectation is that trainers working with these various groups will be able to take the material in the manual and, if necessary, adapt and expand upon it to con­duct training programs on ESC rights and ESC rights activism.”

I first came across this site as I was trying to understand better issues around cultural rights, which is the focus of Module 17. The content of this module is relevant to Indigenous cultural rights.

See: http://www1.umn.edu/humanrts/edumat/IHRIP/circle/modules/module17.htm

However, Module 6 focuses only on the “perspectives, experiences and standards” of Indigenous peoples.

See: http://www1.umn.edu/humanrts/edumat/IHRIP/circle/modules/module6.htm

In the modules I have looked at, case examples are given from different parts of the world. Other modules may interest you.  See the Table of Contents at

See: http://www1.umn.edu/humanrts/edumat/IHRIP/circle/toc.htm

Despite the fact it was shut down as part of Australia’s austerity measures earlier this year (who needs culture anyway?), the culture.gov.au web site has really good chronological breakdown of Indigenous film making in Australia. Some really significant films are discussed here, many that I’ve never heard of, with links to clips and even a few full length features. Also some great links to other Indigenous resources with an Australian focss. This may be of particular interest to people doing comparative studies. Many of these films are mentioned in the Hearne article and offer some great comparisons with Canadian First Nations film production efforts.

Alternative Dispute Resolution (ADR) in Aboriginal Contexts: A Critical Review

Prepared by Wenona Victor (Sto:lo Nation) for Canadian Human Rights Commission, April 2007 (41 pages).

http://www.chrc-ccdp.ca/pdf/adrred_en.pdf

I came across this document when one of our discussion threads led to sharing meanings of “Indian Time.” The title also caught my attention as I had recently read this statement in John Ralston Saul’s book A Fair Country (2008): “our courts are far ahead of our political scientists, politicians and philosophers…[they] have now understood the First Nations’ assumptions at the time of the treaties” (p. 64).

In discussing alternative dispute resolution (ADR), Wenona Victor draws on current studies and reflections about Aboriginal contexts related to the role of power, language, women’s voices, culture and land; and the contrast of worldviews including concepts of individuality, unity of life, time, societal organization, leadership, reciprocity. “By posing both theoretical and practical questions, the text is a means by which colonial assumptions maybe be deconstructed. This analysis is helpful in shedding light on several colonial assumptions that often feed, and in many instances impede, the proper resolution of disputes between two often diametrically opposed worldviews” (p. 7).

This document informed me on other matters in addition to “relationship building in ‘Indian’ time” (p. 29). For example, my thinking was challenged in the section about the “elicitive” approach to mediation (i.e. an approach requiring the mediator to take the lead from the parties involved and recognize the process as both a functional and political one) and the Western cultural presuppositions involved in the belief that “the best mediator will be an outsider, impartial and unbiased” (p. 30). As an example that “claiming Western norms and values as universal undermines” a process like mediation, the author writes, “oral tradition within Indigenous communities…often dictates who can and cannot speak on a subject. Those who are considered impartial and neutral are also disconnected and lack personal involvement; they are therefore not authorized to speak” p. 32).

This is the Indian and Northern Affairs website. It is a good website for gathering information. I use it when I need to look up contact information for a First Nation band office. It is an informative website. Very interactive site which also links to other resources.

http://pse5-esd5.ainc-inac.gc.ca/fnp/Main/index.aspx?lang=eng