Author Archives: melburgess

Mod 3. Post 1. “Urban Reserves and Expansion of Lands for First Nations”

On my drive to work today, I was listening to a professor, Dr. Judith Sayers of the University of Victoria and her take on the latest proposal by the Canadian federal government related to expanding reserve lands, regardless of their location. To hear her full interview (8:21 in length) click here.

Historically, reserve lands could be expanded on, but expansion was limited to lands neighbouring the reserve area. This proposal will potentially see other lands, separate from First Nation reserve lands, subject to sale to become incorporated into First Nations reserve and fall under First Nations jurisdiction. While this is an exciting development in regards to further steps of reconciliation, it has raised alarm bells and a flurry of questions. Municipalities are concerned over loss of tax revenue, policing, fire, city planning, and much more.

In my community, the First Nations population is the fastest growing demographic, and I think that such a proposal could result in wealthy First Nations tribes, such as Cowichan Tribes, regaining many lost territories which are not recognized as being their lands. With land being so integral to our indigenous peoples, it will be interesting to watch how society receives – how it welcomes or resists – such change to who controls lands.

Mel Burgess.

Mod2 – Post 5. “Challenging Economies”

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The past few weeks we have been reading many materials regarding the recognition and revitalization of the traditional ways of First Nations people. As I research materials for my course project, I came across this website from National Geographic regarding the Tar Sands of Alberta.

How are the Tar Sands related to the challenges faced by First Nations people? I think that the biggest challenge put in front of First Nations people is how cultures in Canada view land.

The predominant culture sees the land as a “resource” first. Land is meant to be extracted, refined, exported. Land drives economy, creates jobs, and puts Canada on the global map as a provider of raw materials.

First Nation groups see land as something radically different from this. It is part of their “self”. Land cannot be removed from the self. It is tied to each of us. It is tied to the air we breathe and the animals that roam over, squirm under, and fly over, its surface. It is part of their economy too. For the land provides that which they need to survive. It is revered and honoured in daily life. There are spoken codes of conduct of how one interacts with the land, and this conduct presents itself in the traditional stories passed down from one generation to the next. As Dr. Nancy Turner spoke of in last week’s podcast… “Most of the people that I have worked with have lived in their community their entire life and so have their family, and their family’s family, going back to the beginning of time. They are situated in a specific place. Their wisdom, stories, language, all sits in that place. A lot of this knowledge of plants, environments, and how to live their lives is situated in these places.”

Enter the indigenous peoples of Ft. McKay, a small community located at the very heart of the Tar Sands. The indigenous peoples of Ft. McKay are literally surrounded by the Tar Sands and have watched their land literally disappear from underneath them for the past 20 years. How will the First Nations people of Ft. McKay save what is left of their culture when huge corporations have invested billions into the extraction, purification, and exportation of those lands?

I believe it is a difference in perspective that is the biggest challenge facing indigenous peoples of North America.

Mel Burgess.

Mod2 – Post4. “Finding Justice”

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Last week, a news story surfaced in my community regarding First Nations people having their own court. This court is modeled after a “successful New Westminster model” as well as First Nation courts in Toronto and Kamploops. I believe the development of First Nations courts represents a significant step forward towards sovereignty for First Nations people.

The model is still largely based on the BC provincial court system, however, indigenous peoples who are called upon to face the law will now have the choice to present themselves to the provincial court, or to First Nations court.

When interviewed, Cowichan Tribes Community Justice Coordinator Calvin Swustus said, “This court is unique compared to the contemporary Provincial Court. It does have a First Nations judge, a First Nations Crown counsel, and duty counsel.”

“The First Nations court has been developed to provide a forum for Aboriginal peoples involved with the criminal justice system in a culturally based setting that takes a holistic and restorative healing approach to sentencing,” said Mabel Peter (Tth’utsimulwut), a spokeswoman for the First Nations Court Committee.

I believe that this represents a step in the right direction. The judicial system of BC is now observing the rights of some First Nations groups to be guided by First Nations healing practices, which I see as part of a growing movement to bring back the traditional ways of indigenous people.

Mel Burgess

Simpson, S. (2013). New First Nations court in Duncan first on Island – Canada.com. Retrieved October 14, 2013, from http://www.canada.com/First+Nations+court+Duncan+first+Island/9013710/story.html.

Mod2 – Post 3. “Royal Proclomation of 1763 turns 250”

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This week, as we discuss protection of culture, preservation of culture, and the revitalization of culture, the Royal Proclomation of 1763 has a significant birthday. This treaty is referred to by many as the “Indigenous Bill of Rights”.

“Issued by King George III, [this bill] essentially defined the relationship between the Crown and the native peoples in the new territories in North America acquired by the British — land that would become Canada. The document became a guide to all treaty-making since, and its presence is felt in the legal underpinnings of Confederation in 1867 and in the Charter of Rights and Freedoms in 1982. Some refer to it as the Indian Magna Carta (MacKinnon, 2013).”

I believe that understanding our past will help us to move forward. Knowing how treaties have influenced policy and legislation for and against First Nations people is an integral part of developing a path for our future. I hope it is a path of respect including the freedom to express culture, language, and establishes clear ties to lands of indigenous peoples.

Mel Burgess.

MacKinnon, L. (2013). Royal Proclamation of 1763, Canada’s ‘Indian Magna Carta,’ turns 250. Retrieved October 14, 2013, from http://www.cbc.ca/news/politics/royal-proclamation-of-1763-canada-s-indian-magna-carta-turns-250-1.1927667.

Module 2 – Post 2. “Wanosts’a7 (Lorna) Williams”

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I thoroughly enjoyed listening to Dr. Lorna William’s podcast tonight. As I dug a bit deeper, I found that she, along with Dr. Nancy Turner, also works for UVic.

Dr. William’s specialty remains with linguistics and the revitalization of indigenous languages. The last 5 minutes of her podcast really captured how I feel about technology in a nutshell; if I feel it is useful for my students and myself, I will use it.

To quote from her podcast:

“So what about technology during that period? We always tried whatever technology was around. If it worked we kept it and used it. If it didn’t work, we didn’t. So the question always is, “What part of technology do you use?” Because you could spend a lot of time on technologies that just take your energy and your time away from what you are actually supposed to do. The question is, “What do you want to happen and how can technology support the work that you do?

And also, “What are the limitations of the technologies?” So for example, if you look at the writing systems of people around BC, if you look at people’s orthographies, they are combinations of the international phonetics alphabet and the Roman alphabet…modified, but a lot of that came because we were developing these during the times of the IBM Selectric typewriter. We found somebody in Hawaii who could modify the Selectric IBM ball and put characters on that ball that we needed. So, that’s why, that’s how what was available technology-wise resulted in what we have.

In retrospect, she makes the observation that through the use of technology, limitations are placed on culture, specifically language, in the conversion of an oral means of communication to a literate means of communication. Technology helps “create the context of the orthography of the language.”

I like how she also recognizes that a lot of time, energy, and money is spent trying to learn new technologies, when we could be actually doing the work we set out to accomplish. In our district, BCESIS is a prime example of software that many teachers were forced to use. This technology (a “gradebook” application) was very difficult for most to learn and couldn’t effectively accomplish that which it was designed to do, but because the decision was made “top down” to roll out its implementation, it cost taxpayers of BC approximately $100 million, only to be dropped 6 years after its adoption. This was, in my view, a colossal waste of time and money.

Mel Burgess.

Module 2 – Post 1. “In the footsteps of Nancy Turner”

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After reading that Nancy Turner was alumni from UVic, I dug a bit deeper and discovered that not only is she the ‘Hakai Chair in Ethnoecology’ she is recognized world-wide as doing renowned research with First Nations peoples of Canada, who have graciously placed their trust, their ways, their traditions with her – they have shared what is most sacred to them with this gentle and knowledgeable individual. She even won the Order of British Columbia for her work with indigenous cultures and ethnobiology.

In 2011, Nancy was awarded a $1.25 million grant from the Quadra Island based Tula Foundation, which “is a non-profit organization dedicated to environmental sustainability, public service, research and teaching.” She and UVic will use these monies to further projects with the indigenous peoples of the Hakai region, providing land-centred learning opportunities for students and staff of UVic, as well as increased understanding of how indigenous peoples are culturally connected to the land, the animals, and the plants of their environment.

https://www.youtube.com/watch?v=KBxy7yOFsGE

I was impressed by how Nancy describes her love for nature, and how she relates to the traditional ways of First Nations people.

Here is some of my favourite quotes from her video log that we watched this week:

The element to the traditional knowledge system is a cyclical tide frame; it comes with the seasons, tides, and generations. You revisit things as you get to know them better. And when you revisit, you can drill into it more and go deeper. Yes, it’s traditional; it is based on a past-knowledge, but that doesn’t mean it is trapped in the past or not applicable to today’s knowledge systems.

The technology we have now to record digitally, or learn from a distance, can be embraced. They are important learning tools to help perpetuate the rest of that knowledge. Digital media is another tool that can be used. You can’t just rely on the digital tools. You can’t just live in a virtual world. Digital characters can get their interest, but they will need to “get out there” and meet the teachers and the people with the knowledge; go to those places and find some way to connect directly with all of those things.

Digital storytelling can help lure out our youth to the forests and the land to make those connections.

Mel Burgess.

Preservation of Culture in an Economy of Extraction – my statement to connect weblogs.

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Nilesh Patel, a friend of mine from High School, filmed and directed a movie in 2006 called “Brocket 99: Rocking the Country”. The film was created to spark authentic dialogue between First Nations and non-aboriginal peoples in the hopes of tackling stereotypes and promoting increased tolerance. I recently had a chance to talk with Nilesh, who described some of his experiences of the past 10 years, making documentary movies with First Nations groups across BC and Alberta. We discussed how attitudes towards First Nations groups varies greatly depending on the region and how some First Nation groups are making strides to regain sovereignty, while others fall behind and still face oppressive resistance and hostility. Reflecting on our discussion, I think of how government in Western Canada is eagerly pursuing an “economy first, use it or lose it” agenda. I question, “Where does culture of indigenous peoples fit within an ideology of resource extraction and economic growth?” I believe economic development has put indigenous peoples at a crossroads today. The race is on to preserve traditional ways, especially language, in the face of massive global economic pressure and corporate interests.

To start my inquiry, I will look at three distinctly different regions of Western Canada and the groups of indigenous peoples that live within these regions: Duncan, BC (Cowichan Tribes); Fort McKay, Alberta (Cree, Dene, and Metis); and Inuvik, Northwest Territory (Inuvialuit, Gwich’in, and Metis). I will examine the industry that exists within these areas and how economics has affected and continues to affect these First Nations peoples. I will then study how these indigenous groups are using technology to help retain and pass on what is vital to their way of life. Lastly, I will look at how these First Nations groups are utilizing the internet as a space to promote culture and identity.

Mel Burgess.

Module 1: Post 5 – Many Legends, A Resource

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As I searched the internet this week to explore further the legends of local First Nations people in my region (Cowichan and Malahat peoples) I came across a great website with legends from more than a hundred Native American tribes. Scroll down the page to see the expansive list of links.

As I read through many of their stories, I find that they often incorporate hardship, challenge, and of course an overlying moral. The stories are diverse and fast-moving. They can be poetic and gruesome at the same time and incorporate lands and waterways important to the people.

One of the stories I located through the above website is a Halkomelem legend (Cowichan peoples) called “Who Was Given the Fire“. The story supports ideas of selflessness, humility, and duty. Greed is frowned upon and empathy triumphs in the end.

Finding all of these stories online made me reflect on the ideas presented by Craig Howe, who writes, “Survival in the modern world may be dependent on one’s ability to navigate in cyberspace, but the survival of tribalism could conceivably be contingent on tribal communities’ refusing to connect to the Internet.” I wonder what he would think of this online library of legends? I believe that he would suggest that while spreading the word of First Nations culture is important, something is lost in the medium it is presented within. Howe would contest that reading these stories online does an injustice to the 4 dimensions critical to First Nations culture: spatial, social, spiritual, and experiential. Reading the stories is very different than experiencing the stories, and as an outsider, meaning can be lost or left open to individual interpretation – an alien concept to traditional oral cultures.

I recognize Howe’s views, however, I think we can all learn something through sharing these legends. It is a place to begin sharing. The stories are captivating for all audiences of any generation and through them we begin a dialogue of understanding one another.

Mel Burgess.

Module 1: Post 4 – Tricksters and Legends

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I found last week’s reading, “Coyote and Raven put the Digital in Technology – Hands Up and Down to Earth” by Peter Cole and Pat O’Riley an intriguing story. I love how the fractured style actually made me pause and reflect on the style – how it forced me to recognize that the style is best heard rather than read.

It also helped me start conversation with my students at my school. One student, Thomas, was using our computer lab to re-create the story of “Ko-ishin-mit Goes Fishing“. He explained how this story was also similar of a “trickster” style, and showed me a collection of a variety of First Nations stories in a book called, “Son of Raven, Son of Deer” by George Clutesi.

I find folklore, fairy tales, and mythology to be fascinating across cultures as they often carry morals, history, and values important to the way of life.

I now see that legends of our First Nations people are more than just “amusing stories”. In the words of Dr. Lee Brown, “First Nations children were taught values in stories, and the stories were attached to the land, so that when we interact with the land, we remember the stories and correct our behaviour by reflecting on the stories and our experiences.”

Mel Burgess.

Module 1 – Post 3 – Week of Reconciliation

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The BCTF (British Columbia Teacher’s Federation) has sent out mass emails to all teachers in our district (sd79) about this year’s “Reconciliation Week” which actually began yesterday, September 16th, with the lighting of a fire at Ambleside Beach near the foot of the Lions Gate Bridge in Vancouver. This event includes speeches by esteemed members of First Nations as well as Dr. Bernice A. King, daughter of Dr. Martin Luther King, Jr. She will be the keynote speaker at the Walk for Reconciliation on September 22, 2013.

The event is sponsored by many major corporations, and no fewer than five different Christian organizations.

Talk about coming around full circle and showing acceptance and support. Christian organizations, who were once involved in the dissolution and destruction of First Nations culture are now supporting this worthy cause.

Talk about forgiveness. First Nations people are willing to accept the support and walk together with organizations that caused them great harm. This is a courageous move on behalf of all First Nations people.

I applaud their efforts as First Nations people, together with members across community “…promote reconciliation by engaging Canadians in dialogue that revitalizes the relationships between Aboriginal peoples and all Canadians in order to build resilience.” (Vision statement)

Mel Burgess.