Category Archives: Module 1

First Peoples Principles of Learning

I taught as a teacher in a remote, First Nations community in BC for 4 years. During this time I have found there are some good, and some “not so good” resources that the Ministry of Education provides in the area of Aboriginal Education. One resource that applies to the topic of educational goals for First Peoples that I thought would be good to share is a publication by the BC Ministry called the “First Peoples Principles of Learning”. The principles outline the values in which many Aboriginal cultures place high and often differ from modern societal values.

First identified in relation to English 12 First Peoples, the following First Peoples

Principles of Learning generally reflect First Peoples pedagogy.

Because these principles of learning represent an attempt to identify common elements in the varied teaching and learning approaches that prevail within particular First Peoples societies, it must be recognized that they do not capture the full reality of the approach used in any single First Peoples society.

Learning ultimately supports the well-being of the self, the family, the community, the land, the spirits, and the ancestors.
Learning is holistic, reflexive, reflective, experiential, and relational (focused on connectedness, on reciprocal relationships, and a sense of place).
Learning involves recognizing the consequences of one’s actions.
Learning involves generational roles and responsibilities.
Learning recognizes the role of indigenous knowledge.
Learning is embedded in memory, history, and story.
Learning involves patience and time.
Learning requires exploration of one’s identity.
Learning involves recognizing that some knowledge is sacred and only shared with permission and/or in certain situations.

The document is available online at http://www.bced.gov.bc.ca/abed/principles_of_learning.pdf

References:

Aboriginal Education Home Page – BC Ministry of Education. (n.d.). Ministry of Education. Retrieved September 20, 2013, from http://www.bced.gov.bc.ca/abed/

Mod 1:1 Aboriginal Education

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In 521 this week we reflected on the question: Educational goals: Are Indigenous communities different? The goal of education is to create well rounded individuals who contribute positively to society. I think that this is the goal of any of education system however the means by which we achieve our goals are different and the nature of the society we are contributing to may be different. It is easy to see that we are not achieving this goal with our current education system. According to the 2007/2010 Labour Force Survey, the dropout rate among First Nations people living off reserve, Metis and Inuit was 14% higher than non-Aboriginal people.

http://www.statcan.gc.ca/pub/81-004-x/2010004/article/11339-eng.htm

Our education system is doing things to close the achievement gap including specialized career training for aboriginal youth. Programs such as Harper’s Skills and Training for Aboriginal Youth help First Nations youth get and maintain employment which is empowering for the individuals involved and for younger First Nations students who will benefit by having positive role-models and examples of success.

http://www.aadnc-aandc.gc.ca/eng/1371048149693/1371048172737

Module 1 – Post 1: Residential Schools

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Reading the Hare article pinched a nerve for me. It reminded me of a made for TV Canadian movie called Where the Spirit Lives (click to view in new window) which came out in 1989. I remember my impression of the movie as a young boy coming to know the dark yet true past of Canadian Heritage. As a Canadian born Chinese, who’s great great grandfather helped build the railroad, I think it made me somewhat more sensitive to this “painful legacy” that Canadians share.

Having watched the movie again in adulthood and learning about Indigenous Knowledge in Education, I think the film does a remarkable job in depicting what these schools were like, for students and teachers. I’m sure much worse things happened that could not be presented in the movie, but it fits in with what Hare describes as “the denigration of indigenous knowledge that was embedded within traditional cultural practices, values, ways of living, and languages…and the inter-generational trauma it (residential schools) left for individuals, families, and communities.” (p. 98 & 101)

With my Christian background, it also saddens me how deceptive and powerful religious lies can be, and the danger of misguided zeal in many ‘missionary’ work – past and present. Well, I don’t have an answer for how we can learn from past mistakes, but as Lee Brown and Hare point out, there needs to be some kind of “nurturing of emotional, social, cognitive, and spiritual development” that promotes, rather than destroys community. And we are starting to really learn that the old industrial-age education model is outdated and needs serious reform.

Module #1 – Post #3: Kaha:wi Dance Theatre

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As I’ve been exploring the notion of contemporary Canadian Aboriginal identity, it seemed quite obvious that I should be see how this is manifesting in the arts. As with many ‘images’ of First Nations cultures that I’ve encountered growing up, I was often left with a very fixed notion of what Aboriginal art is, giving it the appearance of something that is static and has remained largely unchanged for hundreds of years. We see this kind of work lining the shelves of souvenir shops in Gastown or YVR, always the appearance of something that is a replica of something from the past, rather than a conduit through which contemporary Aboriginal artists explore aspects of identity and history.

From what I’ve read and seen through the promotional trailers, the Kaha:wi Dance Theatre, operating in one form or another, is a great example of Aboriginal art that transcends stereotypes and blends tradition with modernity. According to the company’s mandate, their philosophy is “To explore the intersection of Indigenous and new dance performance, to create and present theatrical productions, and to educate and engage artists, audiences and diverse communities through Indigenous performing arts encompassing disciplines of music, storytelling, theatre and design.”

Among the numerous productions the company has staged, I found the concept of The Honouring quite interesting, as it portrayed these historical events from an Aboriginal perspective. The dance conveys the importance of their role in aiding the British defend Canada from American forces, specifically as sovereign Nation allies to the British. Considering that the Canadian government was making a big push last year to celebrate the 200th anniversary of the War of 1812, I made a point of looking at the official government website and press releases. Predictably, very little was mentioned of the roles of First Nations, apart from key players who fit nicely into the existing, dominant narrative. Check out The Honouring Trailer for a sampling of the Kaha:wi Dance Theatre’s unique interpretation of history through Aboriginal song and dance storytelling.

Module #1: Post #2 – Chinese-Aboriginal Identity

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After thinking about the difficulties that many women and children face obtaining Aboriginal status according to Dr. Lynn Gehl, I began thinking about other segments of the Aboriginal population in Canada that experienced discrimination by the government. I recalled watching a documentary last year called Cedar and Bamboo, which examined the challenges faced by the children of mixed Chinese/Aboriginal parentage. The 2009 film, by Kamala Todd and Diana Leung, can be viewed in its entirety here, or if you’d simply like a sample, check out the trailer here. The Chinese Canadian Stories Project also has some resources on this topic, the most useful being an interview with Larry Grant, who like those featured in Cedar and Bamboo, shares his stories about growing up in mid-century British Columbia amidst the racial prejudices that both branches of his ethnicity had to endure.

Looking beyond the systemic racism these individuals faced (children with Chinese fathers were not allowed to claim First Nations status, nor could they go to school on the Reserve with their Aboriginal cousins and friends, and they were often shunned by both Aboriginal and Chinese communities), the issue that seemed to be the underlying theme of these stories concerned identity. Most of those interviewed in these films convey the sense that at one point or another in their lives, they felt torn between two, sometimes three worlds – none of which truly gave them a strong sense of belonging. As Larry Grant recounts, once he was school age, he and his brother were boarded with a Chinese family off the reserve to attend public school. Because of his Aboriginal background, he was treated as an inferior member of the household and of the Chinese community. This disconnect between individual, place and family seems to be echoed in the larger narrative of First Nations in Canada and an important feature in the formation of Aboriginal identity. In that sense, these stories of cultural displacement are worth examining.

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.

Module 1 – Post 2 – Sorrow, Fear, and Hope

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After reading Hare’s, “Learning from Indigenous Knowledge in Education” I felt extremely sad. I feel that residential schools are a stain on Canadian culture that will be difficult to ever wash away but we must try to find a new path, new optimisms, and new hopes. While I have heard many shocking stories of residential schools, the quotes from First Nations people in this article brought tears to my eyes. As a father of 2 girls I would be completely devastated to see them taken from me. It made me feel ashamed to be caucasian.

As I scanned the internet afterwards, I found a site called “Warrior Publications” (also a WordPress site!) which report news of current struggles First Nations people are involved in across Canada. Recently, there have been articles posted about mining explorations in Alberta and oil pipelines – hot topics of debate across all of BC right now. The site also promotes “warrior culture, fighting spirit, and resistance movements.“. T-shirts have been fashioned for sale which showcase art by Indigenous artist Gord Hill, Kwakwaka’wakw. The images show traditional animals taking back the land by destroying signs of modern progress (ex. trains and pipelines). Another image “commemorates the 1802 Tlingit attack on the main Russian fort at Sitka” which is a frightening depiction of a First Nations warrior about to “finish off” a settler (?) who has a gun lying nearby.

When I see images like this, I believe that the artist is reflecting on how life would be different today if colonists were not welcomed with warmth by First Nations people. If white people had been “finished off” like in the T-shirt, perhaps the legacy of hurt would have been avoided.

I believe that we can continue to build a new Canada together, where I and my children can learn from the past and from our Aboriginal peoples. Where all peoples can exercise their rights to language and culture, and accept and celebrate our differences. I know that I will be part of a positive change in thinking and will be supportive of educational initiatives promoting First Nations.

Mel Burgess.

Module #1, Post #1 – In Search of Status

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The blog, Black Face Blogging by Dr. Lynn Gehl, focuses largely on the treatment of First Nations women and children who are denied their status because of questions surrounding paternity. Dr. Gehl, herself an Algonquin Anishinaabe-kwe, has been denied First Nations status, as were her great grandmothers and grandmother, because of the absence of the father’s name/signature on their birth documents. The absence of a signature could be a result of one of a number of factors, however, Indian Affairs interprets this as evidence that the father is not of Aboriginal descent, therefore, disqualifies these children from claiming First Nations status. Because of sex discrimination in the Indian Act, children born without paternal documentation are not awarded the same rights and benefits as those First Nations children who do. This places First Nations children and their mothers at a distinct disadvantage, placing an already marginalized segment of a marginalized population at greater risk.

While obviously deeply passionate and often times inflammatory in her rhetoric, Dr. Gehl nonetheless provides a great number of resources such as government policy documents and First Nations produced web content that provides a rich dichotomy of perspectives. In addition, the site provides opportunities for readers to comment on the topics that Dr. Gehl touches on in her post, providing a forum for those who have experienced sex discrimination to share their personal stories. I was struck by the number of people, including Dr. Gehl, who placed a great deal of weight on the importance of the status card as a kind of validation or affirmation of their identity. But as Dr. Gehl notes, the denial of status due to sex discrimination is just another way for the government to further fracture First Nations communities and renege on their treaty responsibilities. In a sense then, the fight to gain status for many First Nations women and their children goes far beyond simply having one’s identity affirmed, and can be seen as a fight against the slow erosion of First Nations communities and cultures altogether.

Module 1 – my first post – Brocket 99

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As I read the articles for this first Module, and think about the power of media on indigenous people, it brought back memories of a good friend of mine, Nilesh Patel. Nilesh and I grew up in Prince George, BC, which, when I used to live there, I described as a “big town with a small town attitude”. It was a tough place – especially if you “stood out”.

Years after we both moved away, Nilesh went on to become a movie producer / creative director. He made a documentary style film to begin what he describes as a “raw” debate between aboriginal and non-aboriginal peoples. The goal – to start real dialogue.

He chose to look carefully at a radio station tape release called “Brocket 99”. I still have yet to listen to this tape. I don’t think I would enjoy it. Nilesh explains how it (the tape / tapes) had a cult like following. They were not being sold or released anywhere, yet people recorded these radio sessions and then passed them on to friends or family. The premise of the radio sessions is a humouristic (I use that term very loosely as I don’t find it funny at all) representation of a radio station, called “Brocket 99”, is run by First Nations people in a small town – the town of Brocket, Alberta. The radio station personalities however are being played by non-First Nations people and it is offensive in all of its aspects.

I find I have many unanswered questions. How popular was Brockett 99? What was the result of Nilesh’s campaign to have dialogue? Why is it okay for people to “bash” their own culture, yet it is repulsive if others outside that culture do it? But then I think of comedians who make a living on bashing their own or other cultures, like Russell Peters. Is it okay for someone, who is perhaps a visible minority in one area to make jokes at the expense of other cultures or their own culture? Apparently the answer is “Yes” if you look at how much money top comedians make. One source I found estimates that Russell Peters earned approximately $10 million dollars in 2008!

I have contacted my friend Nilesh and intend to get to the bottom of this. I am interested in learning more of how media played a role in the “success” of “Brocket 99”, and then the response to Nilesh’s rebuttal, “Brocket 99 – Rockin’ the Country”…

Mel Burgess.