Category Archives: Module 1

Module #1 – Post #4: Song

Earlier this week, I created a post that focused on one example of contemporary Aboriginal dance that incorporate traditional elements with modern dance sensibilities. This got me thinking further about how the internet might serve as an effective tool for the preservation and continuation of Aboriginal arts. Media Smarts, a website devoted to digital and media literacy in Canada, provided a good jumping off point for me, with links to artists pages and informational websites organized by medium – all with an Aboriginal focus. The coverage here is, as I said, a good jumping off point, but it is limited in scope as it is not the sole focus of the website. Needless to say, there’s a lot more to explore.

This took me to the Library and Archives Canada website, which houses information and audio files specific to Inuit, First Nations and Metis music, its history and influences. Unfortunately, the sound clips are limited to 30 seconds each, so the full breadth of each song can’t be experienced. (As an interesting aside, many elders were resistant to the idea of having White anthropologists record Aboriginal music during the late 19th century and early 20th when recording technology first became available. As songs were often tied to sacred rites and rituals, they feared this music would be misappropriated and taken out of context, which incidentally is what happens here as no information is given regarding the origin and significance of each audio clip). What I did find useful was that each category of Aboriginal music is divided into traditional and contemporary sections, providing listeners with an opportunity to experience the diversity inherent in Aboriginal music. This also provides listeners with a way to experience traditional sounds married with contemporary influences, which are particular evident in the Inuit and Metis sections of the archive.

Module 1 – Post 5 – Indian Act

http://laws-lois.justice.gc.ca/eng/acts/I-5/index.html
http://en.wikipedia.org/wiki/Indian_Act

I’ve included two links here. The first link is for the AANDC website that is the Indian Act. Farly dry stuff but you really want to get in to the details, this is the site with that information. The second link is for a wikipedia page. Much easier to read although I hope that the information is accurate. Oh Wikipedia! A few interesting points to note:

  • The Indian Act was enacted in 1876.
  • The Act provides Canada’s federal government exclusive authority to legislate in relation to “Indians and Lands Reserved for Indians”.
  • There have been a series of amendments but the original Act is still in use today.

From the last point, legislation that was created in the time of John A MacDonald stills dictates the way the federal government deals with First Nation peoples in Canada. I know there a many posts here but if anyone does read this and has the time to post please do. My own thought is the Indian Act is archaic and of course, creates a sense of frustration for First Nation people, In my organization, First Nation people in my organization have told me that once a year they are able to attend a First Nation gathering at The Forks, a Winnipeg meeting place, and receive $5.00. Supposedly, according to the Act, they are also entitled to a bag of flour. It’s 2013…how can this be?

My posts for this module have been around what is First Nation and what is the relationship involvement with Government. Because AANCD is responsible for First Nation Education I felt it important, for my anyway, to explore this.

Module 1 – Post 4 – What is Status?

http://www.aadnc-aandc.gc.ca/eng/1100100032472/1100100032473

There is a host of criteria to determine whether or not a First Nations person qualifies as a ‘Status’ Indian. This is defined in the Indian Act. Again, not referred to as the First Nations Act but the ‘Indian’ Act. The Government has an Indian Register that is he official record identifying all Status Indians in Canada. Here is a summary of the qualification criteria:

  • You were entitled to registration prior to the changing of the Indian Act on April 17, 1985;
  • You lost your Indian Status as a result of your marriage to a non-Indian man (s. 12(1)(b)), including enfranchisement upon your marriage to a non-Indian man (s. 109(2));
  • Your mother and father’s mother did not have status under the Indian Act, before their marriage and you lost your status at the age of 21 (s.12 (1)(a)(iv) – referred to commonly as the double-mother rule);
  • Your registration was successfully protested on the grounds that your father did not have status under the Indian Act, however your mother had status;
  • You lost your registration because you or your parents applied to give up registration and First Nation membership through the process known as “enfranchisement”; or
  • You are a child of persons listed in 1 to 5 above;

I only include this to illustrate that being ‘Status’ is not as easy as saying that you are First Nations or Indian. Based on ancestry and marriage, each generation apply to be registered and fit the registration criteria in order to be classified as Status and received the entitled benefits.

So what is the Indian Act…post #5!

Module 1: Post 5 – Many Legends, A Resource

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.

first nation

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 3 – Status vs Non Status

http://www.aadnc-aandc.gc.ca/eng/1100100032374/1100100032378

In my previous post, I mentioned that the Government of Canada defines First Nations peoples as:

  • Status
  • Non Status

The term status refers to an individual recognized by the federal government as being registered under the Indian Act. Why is this important? Because if you are Status then you are eligible for a range of benefits and services. These include tax exemption if you are employed by a First Nations organization operating on First Nations territory. I know this because my current employer falls into this category.

Interesting to note that to some the term Indian is derogatory yet the Government of Canada continues to use this term instead of First Nations. Next post, what defines Status?

Module 1 – Post 2 – AANDC

http://www.aadnc-aandc.gc.ca/eng/1100100013791/1100100013795

After searching for some general information and more information on what exactly First Nations means in Canada, I decided to search for a definition of First Nation from the Government of Canada. The government refers to status and non-status Indian peoples in Canada as First Nations peoples. A separate link is available for this and I will explore this in another post. Interestingly, the figures on this web page are slightly different than my previous wiki page posting. Again, the differences between Aboriginal and First Nations are stated. There is a government department that acts as the representative for the Government of Canada is dealing with issues for Aboriginal peoples including:

  • negotiating land claims
  • self-government agreements
  • providing social services
  • education
  • economic development

There are further links posted and will explore some of these in further posts, specifically status as mentioned above.

Module 1: Post 4 – Tricksters and Legends

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.

Trickster

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 1 – Wikipedia

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

I decided to begin by looking for material regarding First Nations specifically in Canada. Surprisingly, possibly only to me, there is a lengthy Wikipedia page devoted to Canadian First Nations.

This is a very detailed page that is very nicely laid out and easy to read. Wonderful background information on First Nations. I actually did not know the correct definition of a First Nations person in Canada.

Did you know that First Nations peoples are those who are not Metis or Inuit? By definition, Aboriginals are First Nations, Metis and Inuit. I work for a First Nations Education organization and I have never heard this explanation before. In our organization, we are taught to use the term First Nations.

There are over 630 FN bands, or really governments, in Canada with a population around 700,000. I am interested in First Nation culture and there is a small section with details regarding language, art, music, etc.

There are over 30 different FN languages spoken in Canada, although many are on the decline. The two territories have given some of these languages official status. I found this page to very informative and would recommend anyone who is studying indigenous peoples in Canada to read this early in their studies.

Module 1: Post 3: Cultural Survival

My first blog post was about the Indigenous Peoples of South East Asia, which was a news article.  The news article mentioned the United Declaration on the Rights of Indigenous peoples, so I decided to look further into it and lead me this:

“For 40 years Cultural Survival has partnered with Indigenous communities around the world to defend their lands, languages, and cultures.”  This organization was founded on the United Nations Declaration on the Rights of Indigenous Peoples. The goal of Cultural Survival is protect Indigenous cultures, languages and lands. There is a statistic on the website which says “ Indigenous Peoples constitute about 5% of the world’s population, yet account for about 15% of the world’s poor.”  Cultural Survival helps to educate peoples in their own language, protect the rights of their land and controlling their own resources, promote cultural heritage and fight against marginalization.  There are many programs created to promote the rights of these peoples. One example is the Artisan Bazaar, which sells Indigenous arts and crafts, which helps to create a sustainable income and promotes artistic tradition through fair trade.

A very interesting section of the website I came across was radio broadcasting.  In order to protect disappearing languages around the world, Cultural Survival believes that in order to keep a language it must be passed down to the new generation. One way is through listening to radio broadcasting in one’s own language, as many people already have access to radio.  To entirely lose a language is to also lose a culture because the spirituality, knowledge and values is embedded into language.

It is really sad reading and learning about the abuse and suffering that Indigenous People encounter each day around the world.  However, I think through educating people and creating programs through an organization like Cultural Survival it gives hope to the people who have no voice.

http://www.culturalsurvival.org/news

Module 1: Post 3 – Australian Aboriginal Children – The Stolen Generations

Each year in the Middle School where I work, students read the novel Follow the Rabbit Proof Fence by Doris Pilkington and learn about the tragic practice by the Australian Government of removing aboriginal children from their home without evidence of abuse or neglect and forcing them to live in state run facilities.  The novel recounts the story of three young girls who were taken from their home and moved to a facility 1, 600 km away. The girls escape and walk home simply by following the rabbit proof fence that ran north to south in Western Australia. The novel, and film, captivates students’. They are as astonished that a government could have such a policy as they are that children their age and younger could walk that far.

This practice by the Australian government is all too similar to Canada’s residential schools. It is not surprising that more than one country had a similar practice of removing children they deemed to be raised in an unsatisfactory setting and putting them in state run schools/facilities. Not surprising, and not right. It is tragic that these children are then subjected to abuse at the hands of those who are meant to be caring for them.  As the article “For residential school kids, a legacy of sex abuse” suggests, the abuse suffered by children at the residential schools impacts future generations. Many of my Indigenous friends are affected by the suffering their parents and grandparents endured at residential schools.

The belief that a government can single out the children of one group of people and forcibly remove them from their home and subject them to live their childhood in a state run facility is barbaric. That this practice happened for so long in so many countries is sad. I am hopeful that we are now learning from the mistakes of the past and realizing the long lasting impacts decisions can have on individuals and their families. I am hopeful that in learning from these mistakes future groups of people are respected and their traditions are valued and honored, not systematically destroyed.