Category Archives: Module 3

Module 3, Posting 3

The colonization of a nation that ruled a lot of lands in this world is a period that belonged to the past with all its inconsistencies. It happened; it built and destroyed a lot of things. Nobody can deny that. Now things are different. There a counter reaction to what happened to the aboriginal people in many countries and especially in North America. The reforming factors that encourage the new change in the aboriginal issue are highlighted by an aware educational body of educators and educational designers. This will pave the way to an integral educational system that can serve the learners whoever they are. Here is another source that doesn’t only focus on the decolonizing process in Canada but also in many countries as well. I thought it would be of use to all of us here in this course as it will give us a chance to make a comparison between North America and all the countries that have  the same issue:

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

Module 3 posting 2

I am enjoying the postings this week about preparing a decolonized system of education for the aboriginal people. The educational system consists of   aboriginal and non-aboriginal educators who are fully aware of the challenges in the learning process facing students and teachers alike. One of the sources that I can recommend to read not only to explore the topic this week but also to have a deep understanding of the core of the aboriginal educational issue. The source is a kind of study done by Linda Archibald. Its title is Decolonization and Healing. You can get it here:

http://www.google.ca/url?sa=t&rct=j&q=&esrc=s&source=web&cd=3&sqi=2&ved=0CDoQFjAC&url=http%3A%2F%2Fwww.ahf.ca%2Fdownloads%2Fibpengweb.pdf&ei=vrp0Uu-tEMal2wW7nYDQBQ&usg=AFQjCNHIhR4KYj-J4XzVQrVVSvnSptFDKg&sig2=UMk0b9jfd1Xf3AEoZPyPxw

Module 3 – Post 5 – First Nation Education Initiative Incorporated

http://www.fneii.ca/

First Nation Education Initiative Incorporated

Another First Nations organization that will most likely benefit from the Conservative government’s initiative to improve education in First Nation communities.

First Nation Education Initiative Inc. represents an alliance of twelve First Nation communities from the province of New Brunswick which includes: Buctouche, Eel Ground, Eel River Bar, Fort Folly, Indian Island, Kingsclear, Madawaska, Metepenagiag, Oromocto, Pabineau, St. Mary’s and Woodstock.

A variety of federally funded programs have been undertaken including The First Nations Student Success Program. Projects funded through this program are required to include three interrelated components: school success plans in the three priority areas of literacy, numeracy and student retention, learning assessments including provincial standard testing process, and performance measurement systems.

Module 3 – Post 4 – Manitoba First Nations Education

http://www.mfnerc.org/

Manitoba First Nations Education

The website for the Manitoba First Nations Education Resource Centre. The Centre provides education support of over 50 First Nation Schools in Manitoba. From the website,

Established in 1999 by the Assembly of Manitoba Chiefs, the Manitoba First Nations Education Resource Centre Inc. (MFNERC) provides the province’s leading education, administration, technology, language and culture services to First Nations schools in Manitoba.

Over the years, the MFNERC has evolved from its humble beginnings, providing service on demand with a handful of employees, into a multifaceted organization that meets the needs of Manitoba’s First Nations schools with unparalleled services and support.

The MFNERC facilitates a community education process based on First Nations’ needs, priorities and education plans. The MFNERC promotes community development by providing training and coordinating opportunities for families and other community members. Professional development training is also provided for school board members, administrators, teachers and teaching assistants. The MFNERC works with Manitoba First Nations in the development of partnerships to ensure the highest standards of education are achieved in First Nations schools.

The MFNERC promotes and encourages First Nations involvement in all aspects of the development and implementation of educational change.

The MFNERC is an example of First Nations education being directed by First Nations. Based on the upcoming changes to the First Nations Education Act, the MFNERC may become the or one of the ‘school-division’ like bodies for First Nation schools in Manitoba.

Module 3 – Post 3 – First Nations Statistics

http://www.google.ca/url?sa=t&rct=j&q=&esrc=s&source=web&cd=5&ved=0CEwQFjAE&url=http%3A%2F%2Fwww.afn.ca%2Fuploads%2Ffiles%2Fevents%2Ffact_sheet-ccoe-3.pdf&ei=Cn51UpSQBOfL2QXsmoCwBQ&usg=AFQjCNESE7jbIq3dLJIN9djJvySoau4xJw&bvm=bv.55819444,d.b2I

First Nations Statistics

A relatively recent document providing some excellent statistical reference material on First Nations.

Here is some of the more interesting information:

– In Canada, 1,172,785 persons identify as Aboriginal, and 698,025 identify as First
Nations.
– Aboriginal youth are the fastest growing demographic. The First Nations population
grew 3.5 times faster than the non-Aboriginal population in 2006.
– Approximately 30% of the First Nations adult population is less than 30 years of age
while 13% are 60 years of age and older.

– There are 633 First Nation communities across Canada with 11 language families and
over 60 language dialects that tend to be specific to local communities.

– Approximately 88% of First Nations schools offer some type of Indigenous language
programming. 17% offer full Indigenous language immersion programming.
– Approximately 91% of First Nations schools offer some type of periodic cultural
activities, while 57% offer regular and on-going cultural programming.
– Approximately 92% of First Nations schools partially integrate cultural teachings into
the curriculum, while 26% of schools have cultural teachings fully integrated into
the curriculum.

I believe the numbers are important in understanding First Nations. Aboriginal youth is the fastest growing demographic in Canada. In the future, this could mean that the percentage of Aboriginals as a part of Canadian population will increase dramatically, particularly due to the higher birth rate for aboriginals.

Also, the high percentage of schools that integrate cultural teachings. I believe this is directly correlated to the high percentage of aboriginal youth that feel a strong connection to their culture and their want to protect their culture for future generations.

Module 3 – Post 2 – First Nations and Inuit ‘Eco’ Game

http://www.ecokids.ca/pub/games_activities/index.cfm

First Nations and Inuit ‘Eco’ Game

I came across this website. It has various activities, games, etc that are used to promote ecological awareness. I know that a very attractive feature of First Nations culture is the effective use of land and land based resources. In the First Nations and Inuit section of the site, there is a game for elementary school children. The premise is to help a band’s drummer heal and catch up with his band. With each roll of the dice, the drummer runs into some sort of trouble such as a burn, a toothache, or nosebleed, etc. With each issue, a variety of land based healings are available. The game player has to select the appropriate healer for that particular issue.

I thought this would be a great exposure activity for elementary school students. There is also a section dealing with land use activities.

Module 3 – Post 1 – First Nations Education Act Draft Gets Wary Reception

http://www.cbc.ca/news/politics/first-nations-education-act-draft-gets-wary-reception-1.2187858

First Nations Education Act Draft Gets Wary Reception

Interesting article regarding the reaction of First Nations to the pending changes to the First Nations Education Act. From the website,

Under the draft legislation, band councils would be allowed to operate schools directly, as many already do, but also to purchase services from regional or provincial school boards or even from the private sector. First Nations could also form education authorities that would oversee one or more schools in a region.

But it would be the federal government that would set and enforce standards for schools on reserves. And the minister would retain the power to take over a school or school authority if an inspector finds problems.

In my time in First Nations Education, there seem to be two major issues. Interestingly enough, these are listed as subtitles in this article.

Control

The is the number one issue for First Nations regarding their education system is control. The legislation does provide for First Nations organizations to become similar to provincial school divisions or school districts. I work for an organization that working to do this in Manitoba. The legislation provides more choice for First Nations schools. They can become more closely associated with their provincial counterparts. Control though is maintained with the First Nations political structure. The government is well within its jurisdiction to demand accountability and maintain the authority of take over responsibility.

Funding

This is the number two issue. Why are funding levels for students funded by provincial governments and First Nation students funded by federal governments? I completely agree that funding levels should be equal. In fact, due to geographical and logistical issues, perhaps First Nation students should receive more funding.

The Conservative government’s platform of making education the center piece of their aboriginal agenda makes sense. Improvements in the First Nation education system will hopefully transfer to an improved quality of life for First Nations people.

Module 3 – Post 5 – Traditional vs Scientific Knowledge

The question of what is traditional knowledge and how does it interface with scientific knowledge is a very intriguing question. In understanding these issues better it is necessary to try to put aside assumptions that you all harbor and attempt to look at the issues involved with a an unbiased focus. This fascinating lecture/discussion by Elaine Abraham (Tlingit Elder) and Gordon Orians (U. of Washington) go a long way in trying to explain and bring these ideas together.

https://www.youtube.com/watch?v=jgfH77HvaHQ

This discussion focuses on ecological management in the Pacific Northwest and in doing so shows the similarities and differences between both methods of looking at the natural world.

My Name Is Kahentiiosta

I wanted to share a documentary I watched about the Oka crisis.

This documentary short by Alanis Obomsawin tells the story of Kahentiiosta, a young Kahnawake Mohawk woman arrested after the Oka Crisis’ 78-day armed standoff in 1990. She was detained 4 days longer than the other women. Her crime? The prosecutor representing the Quebec government did not accept her aboriginal name.

The documentary is available to watch on Netflix or it can be viewed online here: http://www.nfb.ca/film/my_name_is_kahentiiosta

About the Oka Crisis

The Oka Crisis was a land dispute between a group of Mohawk people and the town of Oka, Quebec, Canada which began on July 11, 1990 and lasted until September 26, 1990. One person died as a result. The dispute was the first well-publicized violent conflict between First Nations and the Canadian government in the late 20th century.

The crisis developed from a local dispute between the town of Oka and the Mohawk community of Kanesatake. The town of Oka was developing plans to expand a golf course and residential development onto land that had traditionally been used by the Mohawk. It included pineland and a burial ground, marked by standing tombstones of their ancestors. The Mohawks had filed a land claim for the sacred grove and burial ground near Kanesatake, but their claim had been rejected in 1986.

HISTORY BEHIND THE LAND DISPUTE

In 1868, one year after Confederation, the chief of the Oka Mohawk people, Joseph Onasakenrat, wrote a letter to the seminary condemning it for illegally holding the land and demanding its return. The petition produced no results for the Mohawks. In 1869 Onasakenrat attacked the seminary with a small armed force, after giving the missionaries eight days to hand over the land. Local authorities ended this stand-off with force.

In 1936, the seminary sold the remaining territory for development and vacated the area, under protest by the local Mohawk community. At the time they still kept cattle on the common land.

In 1961, the city built a private nine-hole golf course, the Club de golf d’Oka, on a portion of the land. The Mohawk filed suit against its construction but, by the time the case was heard, much of the land had already been cleared. Construction also began on a parking lot and golf greens adjacent to the Mohawk cemetery.

In 1977, the band filed an official land claim with the federal Office of Native Claims regarding the land. The claim was accepted for filing, and funds were provided for additional research of the claim. Nine years later, the claim was rejected, on the grounds of failing to meet key legal criteria.

In March 1989, the Club de golf d’Oka announced plans to expand the golf course by an additional 9 holes. Protests by Mohawks and others, as well as concern from the Quebec Minister of the Environment, led to negotiations and a postponement of the project by the municipality in August.

References:

Obomsawin, A. (Director). (1995). My name is Kahentiiosta [Documentary]. Canada: National Film Board of Canada.

Wikipedia. Retrieved October 31, 2013, from http://en.wikipedia.org/wiki/Oka_Crisis

Module 3 – Post 4 – Language and Interface

One question that may have come to minds of those examining technology and Indigenous education is the language barrier. Do the tools that are used to facilitate contemporary online interaction restricted in their ability to interface with traditional languages?

http://www.cs.waikato.ac.nz/~tetaka/PDF/IndigELearn.pdf

This very interesting paper from New Zealand documents the adaptation of interfaces towards Maori language. This paper outlines some of the fundamental challenges that need to be overcome in any such adaptation. Some basic ideas that are assumed to be ‘universal’ in fact do not have a role within traditional indigenous cultures and needed to be considered in any redesigned technology interface.