Module 2 – Post #4 – Second Chances

The digital storytelling project for First Nations women, which I described in my previous post, led me to the corresponding project posted by the Oral History Centre, which is known as ININIWAG DIBAAJIMOWAG: FIRST NATIONS MEN AND THE INTER-GENERATIONAL EXPERIENCES OF RESIDENTIAL SCHOOLS. The men’s digital stories associated with this project are equally poignant to those of the women mentioned in my previous post. However, the one that I found most impactful was the story called Second Chance, by Dan Highway. He is a residential school survivor, who shares in simple and clear terms how the theft of the opportunity to be with his own parents impacted his abilities as a father and how his process of healing has resulted in a second chance to be a parent to his children and grandchildren.

Numerous other stories emerging from this project can be found on the Oral History Centre’s YouTube Playlist.

Mod 2:5 Saskatchewan Indian Cultural Centre

The Saskatchewan Indian Cultural Centre is committed to helping maintain the languages and cultures of First Nations people. Their website has information on the various First Nations in Saskatchewan as well as a section on how to respect Elders. The website has information that could easily be used with students.

http://www.sicc.sk.ca/elders_faq.html

Module 2 – Post #3 – Generational Journeys

As part of my research into digital storytelling as a means of expression for indigenous culture and knowledge, I have been seeking out digital stories that are shared online for public review and consideration.

Six such stories have been made available through the Prairie Women’s Health Centre of Excellence, and their project kiskino mâto tapanâsk: Intergenerational Effects on Professional First Nations Women Whose Mothers are Residential School Survivors . Each storyteller, in this project, has a unique perspective on the long term effects of the residential school system on her family and relationships. However, as Lisa Forbes states in the opening of her video story, there is a great value in viewing all of these pieces together, to understand the collective strength of their message. Each woman has the opportunity to introduce her digital story, providing insight into her choices and her motivation for the piece. While much of the material has a sombre tone, there is also a common thread of strength and resilience passed along from one generation to the next. The journeys of these storytellers provide snapshots of the ongoing legacy of the residential schools, but also reflect the plans and hopes of these women for the generations that follow them.

Module 2 – Post 5 – Who Owns Native Culture?

The first reading on Dr. Norman Stanfield’s UBC blog page “Canada’s First Nations Music and Dance” is a book by Michael Brown called Who Owns Native Culture?  Brown has now created a website by the same name that includes current issues relating to the ownership of indigenous culture.  This site has a page called “Protecting Native Art and Music” which includes many links to articles and websites related to the topic.

 

Mod 2:4 First Nations Education Reform

According to a recent media release, First Nations education is funded at 40-50% less than non-First Nations education in Saskatchewan. The discrepancy is due to First Nations education being funded by the federal government while non-First Nation education is funded by the provincial government however the gap is putting First Nations students at a huge disadvantage.

The first link is to the media release. The second link is to the report on the state of First Nations education. The second link is valuable because part of the document sets the stage for the discussion on First Nations education with a section on history including pre-contact, the mission and residential schools period, and integration. I would be tempted to use this in a high school setting on First Nations history.

http://www.fsin.com/index.php/media-releases/894-first-nation-students-still-not-funded-the-same-as-provincial-counterparts.html

http://www.fsin.com/images/stories/fsindownloads/education/2012/Aboriginal%20Senate%20rep03dec11-e.pdf 

Module 2 – Post 4 – Simon Moya-Smith

Simon Moya-Smith is a journalist currently working as a breaking news reporter for NBC and previously as a freelance writer and editor for Indian Country Today. I came upon him while researching indigenous “Wannabes” and found his blog titled “I Am Not a Mascot“. It is a personal blog in which he includes some writing that challenges many indigenous stereotypes, as well as poetry, and stories.  His entry titled “Ask an Indian: How to Spot American Indian Wannabes and A Counterfeit Culture: Too Many Cherokees to Count” is an entertaining and sarcastic guide on the “wannabe” culture.

Module 2 – Post 3 – Ethnomusicology

Dr. Norman Stanfield is a lecturer with the UBC School of Music where he teaches two courses. One is on the Introduction to the Study of Ethnomusicology and the other is called Introduction to the Study of Popular Music.  He has a UBC blog that is used as a compliment to these courses. It includes the syllabi for his courses as well as pages on various aspects of each course.  One page is titled “Canada’s First Nations Music and Dance” that includes a list of readings and links related to this field. Many of these have provided me with a great starting point to continue my research into indigenous music.

 

Module 2 – Post 2 – Native Drums

The website Native Drums is a site about First Nations culture and music in Canada. While it’s focus is on the drum and indigenous music, it also includes many stories and myths about First Nations culture.  There is a wealth of information on the site from videos of drum making and performance to lesson plans on the physics of sound.  This site is funded through the Canadian Content Online Program of the Government of Canada’s Canadian Heritage Department. It was put together by a team from Carlton University, lead by Dr. Elaine Keillor who says the site was developed to allow Aboriginal music and musicians to “not have the information filtered through the eyes of teachers and academic(s) of the dominant culture within Canada.” (Carlton University, 2006)

Carlton University. (2006). Canadian Geographic Sounds the Beat of Native Drums. Retrieved from http://www.carleton.ca/fass/2006/canadian-geographic-sounds-the-beat-of-native-drums/

 

The Importance of Story-Telling

Something that resonated with me in the past weeks activities was the story in Nancy Turner’s video about the Grouse. It got me thinking about the importance of storytelling and the protocols in aboriginal communities.

The oral traditions and storytelling culture are still central to aboriginal personal and community identity, and provide major means of remembering and conveying personal and community experience with university researchers. These stories describe stark accounts of betrayal and upset, as well as descriptions of positive experiences. They provide dramatic reminders to researchers of the importance of respectful and collaborative relationships with traditional community leaders and their members.

Given the history of education and research in aboriginal communities, trust is critical in engaging native people in partnerships for education and research. I read a very good article outlying the very importance of story telling and how negative experiences can effect First Nations attitudes toward researchers and education in general for generations. The Article gives examples of negative experiences and suggests that negative stories contribute to a lack of trust and motivation for educational research. Aboriginal people in Canada are still underrepresented in terms of their participation in post-secondary education, and as researchers of their own people. They are overrepresented in terms of poverty, and incidence of certain diseases such as type 2 diabetes, AIDs, and tuberculosis. They are disproportionately overrepresented in prison populations and, in the Western provinces in Canada, are the largest growing demographic group. The importance of good stories of research-community experiences should not be ignored.

Source:

The Importance of Story-Telling: Research Protocols in Aboriginal Communities

Deborah C. Poff

Journal of Empirical Research on Human Research Ethics: An International Journal
Vol. 1, No. 3 (September 2006), pp. 27-28

Published by: University of California Press

Stable URL: http://www.jstor.org/stable/10.1525/jer.2006.1.3.27

Residential School Survivors Honoured

I wanted to share the whole article since I had to access it through the EZproxy login it will be difficult to provide a working link. The Tobique First Nation took an interesting step in honouring the Tobique survivors of the residential school system. They made and unveiled an 8 foot tall public monument to commemorate the perilous journey of abduction, bondage and abandonment encountered by every student.

The article is below:

“So hear me brothers and sister, be not afraid to speak. They tried to keep us silent, they thought that we were weak.”

A 2003 poem composed by the late Wendell Perley is engraved in the back the of the new Tobique First Nation monument unveiled Saturday, honouring the Tobique survivors of the residential school system.

The notorious residential school system was set up to take First Nations children far away from their homes and force them to give up their language and culture.

On Saturday Tobique First Nation residents and their guests unveiled a monument to honour those who suffered and endured abuse at the residential schools. The new eight-foot high monument is located on the school grounds.

Residential school survivor and Tobique Coun. Wayne Nicholas told the crowd that the resilient Atlantic Salmon was a suitable symbol for the new monument.

“This monument commemorates the perilous journey of abduction, bondage and abandonment encountered by every student,” he said. “Our relatives, the Atlantic salmon, are an appropriate symbol of Indian residential schools.”

He said salmon encounter many dangers when they are young and finally make the difficult journey home.

Wendall Nicholas was MC for the event that took place in a large tent set up between the Health Centre and Mah-Sos School.

Tobique Elder Edward Perley spoke a prayer in Maliseet to open the ceremony as people sat at tables. As the speakers addressed the audience, volunteer servers brought dinner from the nearby school cafeteria.

Laurie Nicholas sang the opening song and Tobique First Nation Chief Brenda Perley welcomed everyone to the solemn ceremony of dedication.

“As community leaders we were humbled and honoured when we learned of your experiences at the Shubenacadie Residential School,” she said. “We truly respect your strength and determination to make Negootkuk strong.”

She paid tribute to the late Wendell Perley, a Tobique Elder who died last summer. He had made great efforts to work with residential school survivors who, like himself, had seen the experience damage his life and relationships.

The chief then asked the 15 or so survivors to stand so that she and band council members could go and embrace them.

Other guest speakers were MP Mike Allen, MLA Wes McLean, Barb Martin of the Mi’kmaq Maliseet Healing Centre, Health Centre director Roxanne Sappier, William Nevin, Chief of the White Eagle Sundance, (New Brunswick), Mike Torch, a survivor clinician, and a Shubenacadie survivor Wayne Nicholas.

“One can only imagine the strength of character for the survivors to go through what they did and come back and continue to tell their stories,” said Allen.

“The monument to be unveiled will be a testament to what happened during a sad and tragic chapter in our history,” said McLean. “We can learn the lessons of history to make sure that such a thing never happens again.”

Martin, who has been working on a project for several years to help the survivors, said that she had recently attended two similar ceremonies on June 11 and June 21.

Speaking to the survivors, she said: “It’s hard to be honoured, right? But we need to honour you; we need to say thank you for surviving and thank you for being here with us today. As part of your healing, we’re healing ourselves.”

She went on to say that Wendell Perley, as well as his family, had been important as things led up to the July 13 ceremony. His mother, Henrietta, had supported him, as did his brothers Gib, Leon, and Bernie. Bernie had been the main designer of the monument about to be unveiled. Martin also gave kudos to Gary Sappier, Allan Tremblay and the company Outreach Productions, which made a DVD about the residential schools.

Roxanne Sappier said she had spent a lot of time thinking about what the residential school survivors endured.

“Many of you are husbands, wives, grandmothers, grandfathers, mums and dads, but look how far you have come,” she said. “The resilience that you all possess and the hope and love that you give to us all – you’ve paved the way for our healing and wellness for our families and our community.”

William Nevin, Chief of the White Eagle Sundance, spoke of the “collateral damage” residential schools wrought.

“On Wednesday, I took a day off and I went to the residential school site,” he said. “I took pictures and picked up some earth and asked it to give back the spirit of our old ways.”

He said that the schools had taken away the ability of parents to hug their children and tell them they loved them because they were not there.

“That is collateral damage,” Nevin said. “I took the bowl of earth to the Sundancers and had them pray on i t… I brought the residential school to you – that earth. Your missing childhood and adulthood, I give it back to you.”

He asked survivor and Coun. Vaughn Nicholas to come up and receive some of that earth, along with other survivors.

Source:

LaFrance, R. (2013, Jul 17). Residential school survivors honoured12. The Victoria Star. Retrieved from http://search.proquest.com.ezproxy.library.ubc.ca/docview/1400382536?accountid=14656