Category Archives: Module 1

Module #1-4: First Nations Councils in Canada

First Nations communities are often marginalized and have poor access to services in areas such as youth, employment, and so on. They also face a number of challenges regarding access to educational technology related to their marginalized social positioning. Therefore, to battle against this issue it is crucial for First Nations people to take advantage of technology, especially the Internet, to get connected to one other and rebuild a sense of community. First Nations councils in Canada aim to improve and better reflect the culture, education, and other needs of the First Nations.

The First Nations Education Council (FNEC) was created in 1985 with the mission to achieve full jurisdiction over education of all First Nations children and their communities in the Nations of Quebec. Their philosophy is that only First Nations people can develop an education system that is based on First Nations values. The FNEC supports, promotes and safeguards the lifelong education and the unique cultural identity of First Nations. FNEC priorities include installing fiber optics in all FNEC-member communities, supporting the funding of vocational training programs, compelling the federal government to adopt a new funding formula for First Nations schools to put an end to their chronic underfunding, and so forth.

In September 2013, in Saskatchewan, the 12 First Nations of the Prince Albert Grand Council (PAGC) announced that each of them plan to develop their own education acts, aiming to better reflect the culture and needs of the First Nations, according to this article. The acts will recognize First Nations culture, language, academic achievement, and First Nations jurisdiction over education—asserting their indigenous right and authority over their children’s education.

Module #1-3: Endangered Languages

Wendake is the Huron-Wendat reserve located 15 minutes from downtown Quebec City. It is one of the Seven Nations of The Iroquois Confederacy—a historic confederation of First Nations living in and around the Saint Lawrence River valley at the start of the eighteenth century. I have been to this small town once. There are buildings such as the Huron-Wendat Museum, the Traditional Huron site “ONHOÜA CHETEK8E“, several souvenir shops, and many tourists as well. It was fun learning about their history and culture, but the most interesting part of my visit was their language. I saw many signs written in Wyandot—even traffic signs.

Wyandot is one of the Iroquoian languages. This website give some background on the Iroquoian language. Unfortunately, Wyandot essentially died out as a spoken language nearly a century ago; however, there are attempts at revitalization such as the village school in Wendake, which offers adult and children’s classes in the language.

Not only Wyandot, but also many indigenous languages have been struggling to stay alive. According to this article, only 545 Canadians claim Mohawk, which has the largest number of speakers of the Northern Iroquoian languages, as their mother tongue according to 2011 census data. Language and identity are closely connected and intertwined; it is so difficult to imagine losing a part of our identity. Even if the language manages to be somehow revived, it would soon be endangered again if there are not enough people dedicated to protecting it from extinction. Conversation can be recorded and preserved as an archive for future generations, but losing languages and its speakers are very regrettable.

Module #1-2: The Ainu in Japan

When I was a student in Japan, there was little taught about the Indigenous peoples of Japan in any school. I believe that the situation has not changed much, unfortunately. Since I still don’t know much about them, I began researching to obtain basic knowledge about one of the two Indigenous peoples, the Ainu. The Ainu live mainly in Hokkaido, a northern region of Japan, and in part of Russia. There are about 25,000 Ainu living in Japan according to official population estimates (the unofficial number is upwards of 200,000 people).

In the mid-to-late 19th century Japanese settlers took over the indigenous land. The Ainu were forced to assimilate under pressure from various laws and the Japanese government banned their cultural traditions. The government’s assimilation policy resulted in many Ainu being ignorant of their own culture and history. For that reason the Ainu language is now considered endangered. The Ainu people also hope their living and educational standards can be upgraded. According to the Ainu Association of Hokkaido, 38.3 percent of the Ainu in Hokkaido are on welfare, compared with the local average of 24.6 percent. Moreover, only 17.4 percent of the Ainu receive a college education while 38.5 percent of the locals do.

Surprisingly, the Japanese government did not recognize the ethnic Ainu as Japan’s indigenous people until 2008; it must have been a major challenge for a country long proud of being ethnically homogeneous.

Probably because of this recognition, the description of the Ainu has significantly increased in the textbooks used for primary schools in 2010. Needless to say it was a big step forward since school education about them is important to raising awareness of the Ainu among the population at large. However, teacher knowledge is essential to teaching the contents of the textbook properly and the improvement of teacher training is crucial.

In 2010, the documentary film TOKYO Ainu was released. I believe there were few documentaries featuring the Ainu made before this one. This film features the Ainu living in Tokyo and its surrounding areas actively promoting their traditional culture. The promotional footage is available here on YouTube. For more information about the Ainu, the Ainu Museum website is also a useful resource for learning about Ainu history and culture.

Module #1-1: Charter of Quebec Values

The Parti Québecois (PQ) charter of values has caused an uproar since its introduction by the Quebec government on September 10, 2013. If this charter passes the National Assembly of Quebec, it would essentially ban public employees from wearing religious symbols in all public institutions. Although the PQ assures that this charter would not affect the province’s relations with First Nations and Inuit communities, these two articles (1, 2) are skeptical for the following reasons:

  • For many indigenous peoples in Quebec, spirituality is inextricably linked to governance and this would bring them into conflict with the duty of neutrality imposed by the charter.
  • The history of Quebec involved suppression of the spiritual expressions of the original inhabitants land and now the PQ wishes to impose these same restrictions on the “settlers.”
  • Indigenous peoples are now in a unique position to support their friends (settlers) from other religions such as Muslim and Jews and other religions.

This charter could prohibit Indigenous communities in Quebec from wearing medicine pouches or any “ostentatious” religious symbols during working hours if they are public employees, including teachers and school employees. Up to now the religious symbols of Indigenous peoples’ have been ignored by the government, however this charter is an imposition that goes totally against the attempts by Indigenous peoples to preserve their culture, beliefs, and traditions for future generations.

Does Media have an effect on Suicide?

There are much higher than average rates of suicide among Canadian Aboriginals. It is sad to hear the statistics behind the research but in my experience it has been an unfortunate reality. I wanted to share an excerpt from The Aboriginal Healing Foundation on how Media can possibly influence suicide rates. As a product of the 90’s I often reflect back to when Kurt Cobain committed suicide and how it influenced so many youth at that time. I think it is important for the media to broadcast less on suicide itself and more on prevention and intervention.

Mass Media Mass media— in the form of television, Internet, magazines, and music— play an important role in the lives of most contemporary young people. Mass media may influence the rate and pattern of suicide in the general population (Pirkis and Blood, 2001; Stack, 2003; 2005). The media representation of suicides may contribute to suicide clusters. Suicide commands public and government attention and is often perceived as a powerful issue to use in political debates. This focus, however, can inadvertently legitimize suicide as a form of political protest and thus increase its prevalence. Research has shown that reports on youth suicide in newspapers or entertainment media have been associated with increased levels of suicidal behaviour among exposed persons (Phillips and Cartensen, 1986; Phillips, Lesyna, and Paight, 1992; Pirkis and Blood, 2001). The intensity of this effect may depend on how strongly vulnerable individuals identify with the suicides portrayed.

There are prevailing attitudes in some segments of society that romanticize suicide as an expression of alienation, social protest, or heartbreak. Mass media sometimes make suicide the topic of sensationalized accounts. For some, Aboriginal suicide has come to represent resistance to the effects of cultural suppression and marginalization, which may inadvertently give it heroic meaning for some youth. Suicide prevention requires strengthening individual and community attitudes that reject suicide as a viable option. Effective problem-solving, community involvement, political activism, and other forms of active engagement in protest and change, all present alternatives to self-destructive despair and powerlessness. In the hands of Aboriginal youth themselves, the media can become tools of empowerment and social change. Copyright © 2007. Aboriginal Healing Foundation. All rights reserved.

Source:

Kirmayer, Laurence J.; Brass, Gregory M.; Holton, Tara. Suicide Among Aboriginal People in Canada.  Ottawa, ON, Canada: Aboriginal Healing Foundation, 2007. p 92-93. http://site.ebrary.com/lib/ubc/Doc?id=10213044&ppg=112

 

Educational inequities between students in our First Nations communities and those in mainstream Canada

I had to share this blog post from the the Canadian Education Association (CEA) web site written by James Wilson. It addresses the issues of inequitable student funding for First Nations Communities.  Something that people in Canada don’t realize is that First Nation communities have been dealing with the issue of less funding per student when providing education services in their communities. The article is short and to the point so I wont bother to paraphrase or summarize but the fact is that the Federal Government has yet to live up to the promise of providing First Nations children with the same quality and support for education that we expect in all public schools.

“Three simple pages say it all!  That’s the length, in its entirety, of the sections in the Indian Act that govern education on reserves for First Nations. Contrast this to the over 150 pages of the provincially-controlled Public Schools Act and Education Administration Act in Manitoba. From this perspective alone, is it any wonder that the most pressing social crisis facing our nation today is the inequitable state of education between students in our First Nations communities and those in mainstream Canada?

Where the Indian Act is silent, the Public Schools Act legislates critical issues such as minimum teaching days, board governance, and teacher certification. It also holds government accountable and gives parents guaranteed rights.  Even in its limited capacity, there are no such mechanisms in place for First Nations parents, thus rendering the Indian Act all but irrelevant.

Compounding this problem is a lack of adequate funding for on-reserve schools that receive between $2,000 and $3,000 LESS per student than their provincial counterparts. In some cases, schools in remote communities suffer with $9,000 less per student.  The fall-out includes:

  • Higher pupil-teacher ratios;

  • Lower pay and less benefits for teachers;

  • Limited ability to keep up with curricular advances;

  • Lack of ICT advances, and;

  • Overcrowded schools.”

The entire article can be read at the link below:

http://www.cea-ace.ca/blog/james-wilson/2011/12/4/indian-act-three-simples-pages-say-it-all

Module 1 – Post 4: Teaching Students about Aboriginal Cultures

Today I find myself exploring how aboriginal culture and topics are taught in school. I began by looking at beginning topics, such as aboriginal art and cultures. For each of these there are a fair number of webquests available for various grade levels. I like the idea of a webquest as students work in small groups to discover information about a given topic. A webquest is a great way for students to work co-operatively. Webquests also facilitate inquiry based learning.

I then found myself exploring Australia’s Department of Education website. In particular I scoured the lesson plans available on aboriginal education. Here I was happier to see lessons plans with greater levels of analysis, critical thinking, empathy and understanding.

Ultimately my question, as I sifted through the various websites, was: can a non-Aboriginal person teach Aboriginal Culture? My initial thoughts are, of course. One does not need to be a part of a culture to teach it to students. But then I got to thinking about myself and Vietnamese culture. I don’t think I would be comfortable teaching students about Vietnamese culture, even though I have lived here for six years and my husband is Vietnamese, as I don’t feel that I appreciate the subtleties of the culture. Nor do I have a deep enough understanding of the language, cultural practices or history. But simply because I do not have the confidence does that mean that there should not be non-Vietnamese individuals teaching Vietnamese culture?

My question remains: Can/should non-Aboriginals teach Aboriginal culture?

What’s Wrong With the World? and What Can We Do About it?

I wanted to share a link to a documentary I watched called I AM.

I Am is a 2010 American documentary film written, narrated, and directed by Tom Shadyac. The documentary explores the nature of mankind and world’s ever-growing addiction to materialism. The film asks two central questions: What’s Wrong With the World? and What Can We Do About it?

The reason I found this film relevant to this course is because in it they discuss the idea behind Aboriginal society and culture understanding that the need for materialism and greed being seen as mental illness. There is one part that discusses the idea of the Native Americans describing the Europeans as “cannibals”  not because the consume the flesh of other humans but because the consume the life and spirit of other humans.  There is an excellent Aboriginal tale and animation in the film that describes what happens to a tribe when one skilled hunter decides not to share equally and keeps all of his food for himself.  Eventually other hunters do the same and eventually the old and the weak start to starve and die off and over time people stop noticing the weak dying. This tale of warning is reflective to how our current society is. We all want more than we need and are unwilling to share because we don’t feel connected to anyone else. Aboriginal culture wasn’t like this prior to contact they understood that community and sharing in wealth was not just the right thing to do but it was a necessity for survival.

The film is available on Netflix and can be watched online here: http://www.disclose.tv/action/viewvideo/104294/I_AM__The_Documentary__Part_1_of_3/

Resource

Shadyac, T. (Director). (2011). I am [Documentary]. United States: Shady Acres, Inc.

Impact of Tourism on Indigenous Culture

Having lived in Viet Nam for over two years, I have had the privilege to visit remote villages throughout Southeast Asia, in Indonesia, Laos, Malaysia, Thailand and Burma. On more than a few occasions, I have taken part in eco-tours or homestays where local, indigenous people have been my guide, cook or instructor. My initial assumption has always been that tourism is mutually beneficial for both parties. I still believe that is true in most cases. However, I was disheartened after a tour of the local Kayan ladies in Burma.

The ladies seemed disconnected, despondent and dispirited as they performed a traditional dance for us. I felt as if I was encroaching on their home, their space, and their culture. It felt wrong.

I have done some further research into the impact of tourism on indigenous culture and found that, as I presumed, there are pros and cons. The following slideshow presentation goes through several case studies, which outline these threats and benefits. http://www.slideshare.net/guest809599/tourism-impacts-on-indigenous-people

Some negative impacts:

  • Staged authenticity – the performing of shows as if it were in real-life (this is what I experiences in Burma)
  • Cultural Erosion – cultural goods may be sold as souvenirs, possibly lessoning the spiritual or cultural importance
  • Westernization: growing contact with outsiders can affect the culture’s religion, values, language and values.

Some positive impacts:

  • Economic stability
  • Western cultures learn to appreciate diversity
  • Eco-tourism encourages locals to preserve the environment

Overall, this slideshow was a useful resource. It offered interesting case studies of indigenous people from Ecuador, Australia and East Africa. I do; however, feel that it is worth searching for other credible resources on this topic.

Module 1: Post 5: Hawaiian Language Immersion

I have been gaining interest in language revitalization.  One of the most successful places in creating a language revolution is Hawaii.

This website is a news article featuring some of the first graduates from Nawahi, the first Hawaiian Immersion University.  It began as a pilot program driven by Hawaiian activists, the entire curriculum was instructed in Hawaiian but there would not be fully qualified professors teaching when the University first started in 2001.

The article focused on a girl named Kuuwehi Hiraishi, who is currently 28.  It is difficult enough graduating from an English program to find jobs in your qualified field.  However Hirasihi was able to graduate in journalism and found a job as a news reporter with the Hawaii News Now Sunrise newspaper in the Hawaiian language news segment.

In an interview with Hiraishi, she was proud  to say she is able to use her language in her career and  the skills she learned in University.  She was also confident to say that she thinks careers in her language will become more and more available for students as they graduate from Nawahu University.

Hawaii has used technology as a way to help revitalize the Hawaiian language.  This example allows hope for other Indigenous cultures to create educational programs in their own language and use technology such as radio broadcasting to keep their languages from disappearing.

http://www.honolulumagazine.com/Honolulu-Magazine/March-2012/Na-Puka-Kula-Hawaiian-Immersion-Graduates/index.php