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

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).

http://insightshare.org/

Participatory Video is an experiential learning tool for individuals and groups to grow in self-confidence and trust, and to build skills to act for change. Participatory Video methods value local knowledge, build bridges between communities and decision-makers, and enable people to develop greater control over the decisions affecting their lives.

On this site, many of the communities involved are indigenous communities. The viewer can choose to view videos by issues (includes indigenous rights) or by category (e.g. advocacy, training). These are videos made by community members for themselves. Often indigenous languages are used with English subtitles.

http://indigenouspeoplesissues.com/

Indigenous Peoples Issues and Resources describes itself as a worldwide network of “concerned social scientists, activists, scholars, laypeople, indigenous people, and others who all share a combined goal: to provide resources, news, articles, and information on current issues affecting indigenous and tribal peoples around the world.”

Founded in 2007 by Peter N. Jones, Indigenous Peoples Issues and Resources has been fighting continuously for the rights of indigenous and tribal peoples.

There are links to weekly news, regions of the world, issues, resources, and books. I have gone to resources – Indigenous Peoples Videos, Movies, and Audio Recordings and found about 340 on the range of issues. The videos I have viewed have been informative.

Thunderstone Pictures and First Nation Initiative

http://thunderstone.jcmultimedia.com/index.php

http://www.firstnationinitiative.ca/

Michelle Derosier, filmmaker and social worker, from Migisi Sahgaigan, (Eagle Lake First Nation), is behind Thunderstone Pictures and the First Nation Initiative. She is interested in using films to empower – both the participants of the films and audience members — as in the case of these three documentaries.

Sharing Tebwewin (Sharing the Truth)

The trailer: https://www.youtube.com/watch?v=vNLGPntkvIs&feature=player_embedded

An educational documentary designed to help health workers become more “culturally competent” in their work with First Nations people. It features interviews with Dr. Cornelia (Nel) Wieman, the first indigenous woman to become a psychiatrist in Canada. It also features a discussion panel of First Nations Health professionals and interviews with Stella Montour, a Consumer/Survivor advocate. The video tackles the impacts of historical issues like Residential Schools and the 60’s Scoop and draws on the experience and knowledge of Nel and other professionals to illustrate why culturally specific and historically-informed services are an essential and immediate requirement.

Seeking Bimaadiziiwing (Seeking the Good Life)

The trailer: https://www.youtube.com/watch?v=7VYFBApbszE&feature=related

A community-based project made in Thunder Bay, Ontario, Canada. It focuses on the tough issues of racism, depression and suicide among First Nations Youth. It is intended for therapeutic use with clients to encourage participation in group therapy and to spark discussion about these critical issues. It also serves to illustrate the diversity within modern Anishinawbe culture (Northwestern Ontario, Canada) and to point out different healing and spiritual approaches.

Healing Lens

The trailer: https://www.youtube.com/watch?v=Hbyul1vgc8M&NR=1

A documentary of inspiration that brings humanism and personal reference to the unfolding story of this generation of native youth. The film exemplifies the far-reaching effects of Canada’s racist policies on today’s young people. In real life, each of these four remarkable young people are overcoming the past and are engaged in unique ways of healing themselves – ways we can all learn from.

Also see http://www.doxafestival.ca/media/files/DOXA_2010_Healing_Lens.pdf

Milgate, Gina (2009). “One Laptop Per Child Initiative and Indigenous Communities” by Gina Milgate. Australian Council for Educational Research (ACER).

http://research.acer.edu.au/cgi/viewcontent.cgi?article=1080&context=resdev

It is still early to evaluate the educational impact of the One Laptop Per Child (OLPC) initiative on indigenous peoples around the world. The above article is a positive review of the program in a remote area of Western Australia about 11 months after the laptops were introduced.

While some researchers like Charles Ess (Drury University and leader of the Association of Internet Researchers) has said that the OLPC initiative is “foundering on issues of culture,” most reviews from host countries and organizations are very positive.

See also:

http://laptop.org/en/children/index.shtml

http://en.wikipedia.org/wiki/One_Laptop_per_Child

http://www.pcworld.com/businesscenter/article/195240/un_to_buy_500000_olpc_laptops_for_palestinian_children.html

Learning about Walking in Beauty: Placing Aboriginal Perspectives in Canadian Classrooms. Report prepared by the Coalition for the Advancement of Aboriginal Studies (CAAS) for the Canadian Race Relations Foundation (CRRF), 2002.

http://www.crr.ca/content/view/252/538/lang,english/

This report combines findings from a 2000-2001 survey of Aboriginal and non-Aboriginal young adults with pedagogical, social and historical analyses. It offers a pedagogical framework and proposals for Canadian formal school curricula that presents Aboriginal studies for all Canadian students. “Walking in Beauty” is a term that speaks of conducting oneself in harmony with all the living world, and is respectfully borrowed from the Navajo People.

Learning About Walking in Beauty demonstrates that non-Aboriginal Canadians also want mainstream curricula to present Aboriginal histories and cultures honestly and respectfully. And since 65% of students of Aboriginal heritage are educated in provincial or territorial schools, not on reserve, most Aboriginal students are instructed using provincial or territorial curricula. “The infusion of Aboriginal perspectives throughout mandated elementary and secondary curricula will build the self-esteem and academic success of Aboriginal youth.” This report also asserts that such curricula will not only “help address the multi-generational cultural repression arising from official policies…[but also that] Aboriginal perspectives integrated across the curriculum from the earliest grades to high school will begin to address the causes of racism” in Canadian society.

“Chapter 4: Mission and Power” (2010). In Edinburgh 2010 Volume II: Witnessing to Christ Today (Daryl Balia & Kirsteen Kim, eds). Regnum Books International, Oxford, U.K. pp. 86-115

http://www.edinburgh2010.org/fileadmin/files/edinburgh2010/files/Study_Process/reports/E2010%20II-whole-final.pdf

To commemorate the Centenary of the World Missionary Conference, held in Edinburgh 1910, an intercontinental and multi-denominational project developed, now known as Edinburgh 2010. Part of the project was a process of collaborative reflection on nine study themes and seven transversal themes identified as being key to mission in the 21st century.

In 2008, representatives from approximately 20 Christian organizations in Canada met to identify a Canadian contribution to Edinburgh 2010. An interest emerged in the theme of Mission and Power as expressed in the churches’ relations with indigenous peoples.

The study team proposed an approach featuring information and reflections on Canadian residential schools. “The study team wrestled with the subject of the ‘power’ of the pen, recognizing that in choosing writers, power would be given to some over the many others who could have contributed. Since indigenous peoples’ voices are underrepresented in the literature, the team invited three indigenous authors to write their stories drawing on material from their personal and family’s experiences of residential schools.” The fourth story comes from a Canadian clergyman of European origin from one of the churches which ran the schools.

The stories are followed by excerpts of twelve international responses to these stories from individuals (indigenous and non-indigenous) who compared and contrasted experiences of mission and power in their contexts (e.g. Wales, South Africa, Gaza, Peru). These responses can be found in full at: http://www.edinburgh2010.org/en/study-themes/main-study-themes/mission-and-power/core-group-work.html

Champagne, Duane (2009). “Chapter IV: Contemporary Education” in The State of the World’s Indigenous Peoples (SOWIP). Department of Economic and Social Affairs, United Nations, New York.

http://www.un.org/esa/socdev/unpfii/documents/SOWIP_web.pdf

This chapter was written for the first UN publication on the State of the World’s Indigenous Peoples which includes statistics and information about issues of health, poverty, education and human rights.

The chapter begins with a review of international agreements that recognize education as a fundamental human right in general and specifically of indigenous peoples. Champagne then provides statistics and stories from indigenous communities worldwide to document the existing education gap, formal school experiences and barriers to education of indigenous young people. He ends with a discussion about the search for alternatives.

The chapter does not discuss the role of IT in education but does make references to teacher attributes, educational materials, curricula design, and teaching methods including the use of radio and mobile schools in remote rural communities.