Module 2 – Post #1 – Right in Front of Me

It is true that when searching for ideas and resources, it is sometimes easy to overlook the things that are right in front of you. The Ryerson Image Centre is directly beside my office, and every day I walk past a large, glass enclosed area of the building that houses a rotating display of images from current exhibits. I realized recently that, as I rushed to grab coffee each day, some of the images that were catching my eye brought to mind many of the themes of ETEC521. Sure enough, I soon discovered that one of the exhibits that is currently running at the Centre is Ghost Dance, a show which includes 99 journalistic photographs, capturing elements of aboriginal life and activism in North America.

While the images themselves are beautiful and intriguing, something that I found equally interesting about this exhibit is the blog associated with it. The blog is designed to serve as a forum for visitors to share any memories or associations they might have with the people, events or locations captured in the photos. Unfortunately, so far, no comments have been posted to the blog to provide deeper insights into these images.

I hope to return to the exhibit and to the blog again over the next few weeks. While the curator of the exhibit has chosen an engaging selection of images, how much more engaging and informative might the show be if the true stories behind the images, or even parts of these stories, were to be shared by those involved?

Mod2 – Post 5. “Challenging Economies”

The past few weeks we have been reading many materials regarding the recognition and revitalization of the traditional ways of First Nations people. As I research materials for my course project, I came across this website from National Geographic regarding the Tar Sands of Alberta.

How are the Tar Sands related to the challenges faced by First Nations people? I think that the biggest challenge put in front of First Nations people is how cultures in Canada view land.

The predominant culture sees the land as a “resource” first. Land is meant to be extracted, refined, exported. Land drives economy, creates jobs, and puts Canada on the global map as a provider of raw materials.

Tar Sands Pipe

First Nation groups see land as something radically different from this. It is part of their “self”. Land cannot be removed from the self. It is tied to each of us. It is tied to the air we breathe and the animals that roam over, squirm under, and fly over, its surface. It is part of their economy too. For the land provides that which they need to survive. It is revered and honoured in daily life. There are spoken codes of conduct of how one interacts with the land, and this conduct presents itself in the traditional stories passed down from one generation to the next. As Dr. Nancy Turner spoke of in last week’s podcast… “Most of the people that I have worked with have lived in their community their entire life and so have their family, and their family’s family, going back to the beginning of time. They are situated in a specific place. Their wisdom, stories, language, all sits in that place. A lot of this knowledge of plants, environments, and how to live their lives is situated in these places.”

Enter the indigenous peoples of Ft. McKay, a small community located at the very heart of the Tar Sands. The indigenous peoples of Ft. McKay are literally surrounded by the Tar Sands and have watched their land literally disappear from underneath them for the past 20 years. How will the First Nations people of Ft. McKay save what is left of their culture when huge corporations have invested billions into the extraction, purification, and exportation of those lands?

I believe it is a difference in perspective that is the biggest challenge facing indigenous peoples of North America.

Mel Burgess.

Mod2 – Post4. “Finding Justice”

Last week, a news story surfaced in my community regarding First Nations people having their own court. This court is modeled after a “successful New Westminster model” as well as First Nation courts in Toronto and Kamploops. I believe the development of First Nations courts represents a significant step forward towards sovereignty for First Nations people.

The model is still largely based on the BC provincial court system, however, indigenous peoples who are called upon to face the law will now have the choice to present themselves to the provincial court, or to First Nations court.

When interviewed, Cowichan Tribes Community Justice Coordinator Calvin Swustus said, “This court is unique compared to the contemporary Provincial Court. It does have a First Nations judge, a First Nations Crown counsel, and duty counsel.”

“The First Nations court has been developed to provide a forum for Aboriginal peoples involved with the criminal justice system in a culturally based setting that takes a holistic and restorative healing approach to sentencing,” said Mabel Peter (Tth’utsimulwut), a spokeswoman for the First Nations Court Committee.

Tradition

I believe that this represents a step in the right direction. The judicial system of BC is now observing the rights of some First Nations groups to be guided by First Nations healing practices, which I see as part of a growing movement to bring back the traditional ways of indigenous people.

Mel Burgess

Simpson, S. (2013). New First Nations court in Duncan first on Island – Canada.com. Retrieved October 14, 2013, from http://www.canada.com/First+Nations+court+Duncan+first+Island/9013710/story.html.

Mod2 – Post 3. “Royal Proclomation of 1763 turns 250”

This week, as we discuss protection of culture, preservation of culture, and the revitalization of culture, the Royal Proclomation of 1763 has a significant birthday. This treaty is referred to by many as the “Indigenous Bill of Rights”.

Royal Proclamation of 1763 canadaonline.about.com 23005

“Issued by King George III, [this bill] essentially defined the relationship between the Crown and the native peoples in the new territories in North America acquired by the British — land that would become Canada. The document became a guide to all treaty-making since, and its presence is felt in the legal underpinnings of Confederation in 1867 and in the Charter of Rights and Freedoms in 1982. Some refer to it as the Indian Magna Carta (MacKinnon, 2013).”

I believe that understanding our past will help us to move forward. Knowing how treaties have influenced policy and legislation for and against First Nations people is an integral part of developing a path for our future. I hope it is a path of respect including the freedom to express culture, language, and establishes clear ties to lands of indigenous peoples.

Mel Burgess.

MacKinnon, L. (2013). Royal Proclamation of 1763, Canada’s ‘Indian Magna Carta,’ turns 250. Retrieved October 14, 2013, from http://www.cbc.ca/news/politics/royal-proclamation-of-1763-canada-s-indian-magna-carta-turns-250-1.1927667.

Module #2-5: Stereotypes of Indigenous Peoples

Since the discussion topic was about stereotypes, I researched Indigenous peoples and stereotypes a little further. I found some amusing stereotypes, but many negative one too that were not funny at all. I assume (or hope) that non-Indigenous people would not entirely believe them, but the negative stereotypes are deep-rooted and may affect how Indigenous people are viewed in some respects.

Native Appropriations is a forum that discusses representations of Native peoples, including stereotypes and cultural appropriation. In a recent post they discussed racist Halloween costumes. I totally understand that wearing Indian costumes can be perceived as racist but racism may not be always the reason for choosing Indian costumes; sometimes people dress for something they love and respect, so one cannot over generalize. If children want to choose a costume simply because s/he likes it, how should adults react?

Creative Spirits, the website that introduces contemporary Aboriginal culture in Australia, discusses many stereotypes and prejudices about ‘Aboriginal Australia’. At the same time, they introduce ‘good’ stereotypes as well as typical ones; for example, the Tourism Australia website uses the common stereotype of ‘Australia = friendly Aboriginal people’ to promote the tourism in Australia. It is important for students to learn about the negative aspects of Aboriginal history, but at the same time, teachers should focus on Indigenous peoples’ strength and beliefs to reveal their positive aspects. It may not be the best solution for rooting out negative stereotypes, but perhaps positive stereotypes can help overcome negative ones.

Module #2-4: Network in Indigenous Communities

One of the difficulties that Indigenous peoples may face is networking. Even though the Internet is developed and people can easily connect with one other, it does not mean all people know how to network with other communities. Actually it can be quite hard to connect with people; I knew there should be a Japanese community in Quebec City when I first moved here, but it took me several months to meet the first Japanese person!

The Circle on Philanthropy and Aboriginal Peoples in Canada is an open network to promote giving, sharing, and philanthropy in Indigenous communities across Canada. They connect with and support the empowerment of Indigenous communities and individuals in building a stronger, healthier future. They strive to strengthen the Indigenous right to self-determination as one of their goals through  workshops, meetings, newsletters, and so on.

In 2006, an Indigenous entrepreneur started NationTalk as a newswire and listing service that aggregated information relevant to the Indigenous communities in Canada. Their services rapidly grew across Canada and now it is the great way to reach out to the Indigenous communities, with more than 15,000 daily newsletter subscribers and over 2 million page impressions a year through its website. NationTalk allows the creation of websites with local information on jobs, with advertisements, and news for communities as small as a village.

Networking can help Indigenous people strengthen their relationships with others, with numerous benefits for all concerned. It can also be a good source of new perspectives and ideas, expand opportunities for business or valuable knowledge, open doors to the exchange of valuable suggestions, and provide guidance.

Module #2-3: Films and Documentaries

Recently I have seen a few documentaries about Indigenous peoples both on TV and in the theater. One is called Kind Hearted Woman, about a native woman in North Dakota who struggles with poverty, career, drug and alcohol abuse, and her own identity. It was very powerful and I had so many questions such as “what prevents her from leaving the community?” or “why is it so hard for her to overcome her problems?” because of my ignorance about Indigenous peoples and, probably, my stereotypes about them. Then I watched Nanook of the North last week and now I curiously started searching for more Indigenous films.

First Nations Films was created in 1998 and distributes award-winning educational documentary films for, by and about Indigenous peoples in Canada. Many movies are listed in their catalogue with trailers. Movies feature various topics, such as native women, suicide in the community, Indigenous peoples’ historical relationship with the Provincial and Canadian governments in settling the land question in Canada, etc. National Film Board of Canada features many Indigenous documentaries and animations on its website as well. The best feature of this website is that we can watch many full-length feature films about Aboriginal Peoples.

Coincidentally, imagineNATIVE, Toronto’s 14th annual showcase of the latest work by indigenous filmmakers and artists, will be held October 16th through 20th. Every fall imagineNATIVE presents a selection of distinctive Indigenous works from around the world in conjunction with a variety of cultural & social events. Because we are apt to have incorrect impressions or stereotypes about Indigenous peoples, it is helpful for us to see films and documentaries on them to dispel stereotypical notions about them. Through diverse media presentations we can arrive at a greater understanding of Indigenous peoples and cultures.

Module #2-2: Foundations for Indigenous Literacy in Australia

  • Over 50% of Indigenous families in very remote areas speak their Indigenous language
  • Only 40% of Aboriginal children remain school until year 12
  • Only 1 in 5 kids in a Northern Territory remote community can read at an acceptable level
  • Less than 36% of people in a remote community have access to a library and books

These are the facts in Australia as indicated on the Indigenous Literacy Foundation (ILF) website. In Australia there are a few large foundations and organizations making efforts to close the gap between Indigenous and non-Indigenous young people with regards to literacy and numeracy. The ILF is one of the largest; they work to provide access to books and literacy resources to over 200 remote Indigenous communities, and have already donated nearly AUS$494,000 (CAN$485,000) and 100,000 books in 2013. The Australian Numeracy and Literacy Foundation (ANLF) is another big foundation working to improve Indigenous literacy. Their Wall of Hands Project raised AUS$320,000 in donations to improve language, literacy, and numeracy standards in Australia.

About a week ago, OOdals, a new UK-based Amazon-like online store selling Books and Movies, announced that they will donate 10% of all their profits to support Australian literacy charities (article), including ILF and ANLF.

Literacy is one of the most important tools for improving Indigenous life, especially among young learners. It is not only about literacy in English but also literacy in their native language because language is a vital part of their culture. Therefore, it is absolutely crucial to improve literacy in their own language as well as in English. Their language and culture cannot fade with this generation.

Module #2-1: One Laptop per Child

One Laptop per Child (OLPC), an ambitious project begun in 2006, aims to build an inexpensive laptop (XO) to be sold in the developing world and make it available to children in those countries. By 2009 about 2,000 XO laptops were delivered to three schools in indigenous communities in Australia (article) and students were able to begin to close the education gap, according to their blog posted in 2011. In 2010, twelve First Nation schools in Canada announced the use of the XO laptop in their classrooms.

But the OLPC project has also come under criticism. In 2012, some articles pointed out that the project was a failure because the  XO laptop costs twice the originally intended price. And then in July of this year OLPC announced a very different product—a $150 Android-based tablet, not only for kids in developing nations, but also for sale in Wal-Mart in the US. It seems like the OLPC project is now a little lost but still hoping to find the best way to pursue their original goals.

This OLPC project not only affords Indigenous children an equal opportunity to learn, but also provides methods to facilitate their learning. It enables children to surmount the first and perhaps greatest obstacle to their educational experience.

But it is not enough to just spend a lot of money providing XO laptops or tablets; the project would also be viewed as a big success if were to improve local infrastructure, update software, provide technical support over the long term, and so forth.

I assume that many people knew from the beginning that just providing laptops would not be enough to improve the educational situation. OLPC cannot, unfortunately, fix everything; they are mainly responsible for developing/providing affordable laptops, not for the improvement of local infrastructure. That should be someone else’s responsibility (e.g., government, other NGO groups, etc.).

Module 2: Post 2 – Indigenous Foundations

Indigenous Foundations is a website created by the First Nations Studies Program at UBC as a resource for students, instructors and researchers to begin their exploration into Aboriginal culture. The website is a comprehensive starting point that is rich in information, and also includes primary and secondary sources.

Many topics are covered: identity, land and rights, government policy, community and politics, culture, and global indigenous issues.

For individuals without much knowledge of the Residential School System, this website proves a good beginning. The site clearly and succinctly explains the concept of Residential School, how the government policy came into place, living conditions at the schools, the decline of residential schools, long-term impacts and government apology.

Finally, the site includes a list of books, articles and websites for further reading.