Category Archives: Module 2

Mod 2:1 Mary Greyeyes

A popular representation of First Nations people is that of the “noble savage.” The character of Nanook in Nanook of the North is a prime example of the noble savage who lives off the land using traditional tools against the elements of nature. The noble savage is a romanticized representation that serves to contrast First Nations peoples with modern western culture. At best, the noble savage image makes us gaze in awe at a long-gone past, at worst it is a deliberate misrepresentation that reinforces a stereotype.

There is a photo in the Canadian War Museum archives once labelled, “Unidentified Indian princess getting blessing from her chief and father to go fight in the war.” and currently, wrongly, labelled, “Mary Greyeyes being blessed by her native Chief prior to leaving for service in the CWAC” Neither is accurate. It is interesting to think of the purpose of this picture with the captions originally given it. I’m not sure that I would have questioned the second title (the first does seem far fetched) but it certainly serves to paint a rosy picture of First Nations people in the second world war. The story of this picture does not belong to me so I will let you read it from the source.

Module #2 – Post #4: An Argument for Arts-Based Education

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At the core of the DAREarts philosophy is the desire to empower students, to build their self-esteem and leadership potential, and to encourage students to become agents of change in their own lives and communities.

With its arts-based, community and holistic approach to education, its no surprise that the DAREarts program has been attractive to many First Nations (mainly in Ontario where the foundation originates) that have struggled with a steady decline in high school completion for decades. This has and continues to lead to issues such as unemployment, poverty and suicide in First Nations communities where a lack of education has resulted in a lack of opportunities for young people especially.

What leaders in communities such as Webequie FN have observed, however, is that the DAREarts program has infused the youth in their communities with a sense of purpose and belonging that the regular curriculum and school system has failed to do. Chief Cornelius Wabasse of the Webequie FN cites the fact that since the curriculum is arts-based, there is greater room for adaptability and a general feeling of accomplishment. I’d go a bit further by placing a value on indigenous knowledge, skills and culture, in addition to the holistic philosophy of the program, provides students with a greater sense of emotional fulfillment that translates into greater confidence.

Click here to read more about the impact of the DAREarts program on First Nations communities in Ontario and Nova Scotia.

Module 2: Weblog 3: Global Language Hotspots

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My third weblog is about Global Language Hotspots. Language hotspots are small geographic areas of high diversity grouped with endangered languages. This website defines five categories of language endangerment and rates the various language hotspots around the world according to the appropriate category.

The website defines and expresses the concern of language endangerment. “A language dies when the last speaker of that language dies, and the world loses the knowledge that was contained in that language. Even before the last speaker dies, a language is useless when it no longer defines a community and cannot be used to communicate meaning.”

I think the purpose of this website is to educate people about language extinction and become aware of how important language is to culture. One section has an interactive map of all the language hotspots in the world. When you click on a specific hot spot area for example the Northwest Pacific Plateau, it will give you information on the area and rank the category of language endangerment.

This website was also created by language researchers who go on expeditions to high risk language endangerment areas and help to create language revitalization programs and make interview recordings with the elders.

This website had a lot of information and statistics about world language endangerment and show the reality of how quickly languages are being lost forever.

http://www.swarthmore.edu/SocSci/langhotspots/index.html

Module 2: Weblog 2: Language Retreats

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My first weblog was about Aboriginal language revitalization strategies. There were links posted of specific examples of language revitalization initiatives. This example is an immersion program to promote the Tlingit language of Alaska. In this immersion program, the language learners go on a 10 day retreat to remote communities where they can only speak the Tlingit language.

This is unique because the aim of the program is to create a natural setting where the language can be used and re-create the feeling of living in an all-speaking Tlingit community. It creates an opportunity for Tlingit speaking people to converse with others and new language learners to learn from the elders. Previous students of these retreats have also moved on to become teachers of the language and take on the responsibility of keeping the language alive. It was also noted that the Aboriginal communities created tighter bonds as a culture since they have been able to communicate in Tlingit language.

Not only are Aboriginal Alaskans trying to revitalize their own language they are also creating a model for learning language for other southern Aboriginal tribes to adopt to help revitalize their own language.

After reading this article, I thought it was a useful strategy for these learners to go on a retreat together. In our readings this week, Turner emphasized how stories are connected to the land and how important it is to create that relationship. I think this shows a great example of how the Aboriginal Alaskans connect their language to the land in a retreat making it more meaningful.

http://www.sealaskaheritage.org/news/news_article_sitka_immersion_2004.htm

Module 2: Weblog 1: Strategies for Language Revitalization

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The topic of my final assignment is about Indigenous language revitalization using technology. I have not yet narrowed down my topics. Hopefully after researching my five weblogs this week, I will be able to find an interesting aspect to focus on.

My first weblog for module 2 is about language revitalization strategies. I will summarize some of the key points made:

Master/Apprentice programs- one on one learning between an elder and the learner.
Mentorships- intermediate level language learners pair up to practice conversing together.
Immersion- language immersion should start with children when they are best are learning language. Pre-schools and kindergarten with Aboriginal language instruction.
Bringing language back into the home.
Putting language back into everyday situations.
Reviving traditional community practices such as basket weaving so the language can be used in context.
Help develop written language so it can be used as a community resource.
Recording voice and videos of elders speaking Aboriginal language and performing traditional ceremonies.
Creating realistic goals for the community.
Curriculum development to enhance Aboriginal language learning.
Dictionary development.
Using online language tools.

There are many useful strategies for helping to revitalize Aborginal language on this website. There are also links to communities who are already using many of these strategies. I will check out these links to find some specific examples of language revitalization in action.

http://www.fpcc.ca/language/toolkit/Language_Revitalization_Strategies.aspx

Module 2: Post 1 – Where are the Children?

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Where are the Children is a website created by Library and Archives Canada to give insight into the residential school experience. The real strength of this site is the wealth of primary resources – both photographs from residential schools as well as video clips from survivors.

Although I do find the explanations of the photographs at times brief, I feel that there is much to be gleaned from looking at the photos. They offer an insight into many aspects of residential schools: leaving home, classroom, school activities, life at the residential school, the children that never returned home, contemporary role models etc. For individuals who have little or no experience/knowledge of residential schools, these photographs provide a beginning look at life at the residential school. The video clips provide insight into what it was like for students at the residential schools.

The site includes other information, such as: a brief history of residential schools, government policy, curriculum, effects on children and families, the end of residential schools and the road to healing. Additionally, the site features a timeline with a map to show the spread of residential schools across Canada, textbooks that were taught as well as a teacher’s guide,

This site is a good starting point for those who are interested in knowing about residential schools in Canada.

Module #2 – Post #3: Creativity, Connectivity and Culture in the Digital Realm

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The Gulf Islands Film and Television School (GIFTS) has garnered a reputation for delivering excellent film production education, especially for youth, since its inception in 1995. Through intensive courses that often run weeks at a time, students are taught the necessary skills for developing and producing film projects surrounded by the natural beauty of the Gulf Islands in British Columbia.

In researching for this blog, I came across an article in the Georgia Straight from 2009 highlighting a new program aimed directly at aspiring First Nations filmmakers from across BC. Through a special grant, the school was able to invite students from nine First Nations across the province, and equip them with cameras and computers that they were able to take with them upon returning to their communities. The program also placed an emphasis on training students on how to use the internet and social media to promote their work and connect with other First Nations artists across the country.

What I found unique and refreshing about the program was that it placed an emphasis on creating content by First Nations for First Nations. The instructors were primarily of aboriginal descent, and the school hoped that in years to come that current students would return to serve as mentors to new students going through the program. The students also came together to create a kind of artist collective called REZolutions Media, which served to advance their online presence and build a community of aboriginal media artists from a variety of backgrounds.

The article is a few years old, however, upon checking the GIFTS website, it appears as if the program is still being offered. Unfortunately, it’s not entirely clear of REZolutions Media continues to function, or whether it has any connection with Rezolution Pictures, a mostly First Nations-run production company, whose films, documentaries and TV series focus on contemporary First Nations issues (the trailer for Mohawk Girls is certainly worth a look).

Module 2 – Post 5 – 21st Century Challenges

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Once of the most critical aspects of cultural preservation is the need to preserve the memories, language, philosophy, and artistic heritage of a people. Wilma Mankiller is a leading exponent of the importance of overcoming these challenges in the 21st century to ensure that Indigenous culture does not disappear from the world in the face of aggressive Western media and social conformity. Underlining this speech is the idea that Indigenous peoples need to assert their rights to both land, culture, and political sovereignty.

http://vimeo.com/25331850

Module 2 – Post 4 – Aboriginal Portrayal in Media

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The docudrama Nanook of the North shows clearly the stereotype of the simple, noble savage that has been popularized in western culture. That film was shot in 1922, but have societies changed their view much since then? Of course we would like to think so, but is that true? In a study of the portrayal of Aboriginal peoples in film and television, the media literacy charity Media Smarts conducted a study of this subject to see how much depictions have changed over the years. The most common problems uncovered can be best classified as mis-representation. They usually are: Romanticization, Historical Inaccuracies, Stereotyping by Omission, and Simplistic Characterizations. These flaws in the depictions of Indigenous peoples have the affect of skewing the portrayal of these groups in an manner which does not dispel myths and stereotypes but may actually increase them by providing confusing and improperly researched information to audiences. This article is very good at identifying the most significant issues on this subject.

http://mediasmarts.ca/diversity-media/aboriginal-people/common-portrayals-aboriginal-people

Module 2 – Post 3 – Preservation of Language

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One of the hallmarks of a distinct culture is its distinct language. Indigenous peoples of North America have struggled to preserve their language in the face of strong western influences and the legacy of colonialism. Speakers of traditional languages become fewer and fewer with each passing year. Groups such as the Indigenous Languages Institute are working to try to restore the role that these languages have in Indigenous culture in the preservation of unique cultural practices and history. Whats interesting about the approach taken by this group is that they embrace traditional learning methods of teaching as well a computer based/seminar education in order to help a wider range of students rediscover the language. Interestingly, this approach exposes people outside of Indigenous groups to these languages who do not have the same attachement to Place as a Aboriginal learner would. The goal is to make the language relevant to all people by increasing awareness to the languages vibrant nature as well as its deep historic traditions.

https://www.youtube.com/watch?v=WzOkn0PRxNM