Module 1 – Post 3 – Google Earth and Indigenous Communities

In our Hare reading, emphasis is placed on the ‘local’ in Indigenous knowledge. However for many of us, who are not of this background, it may be difficult to understand the importance of what “place” actually represents. This prevents us from a more complete understanding of the Indigenous perspective.  In aid of this and by utilizing online technology available, a group from Georgia(USA) is using Google Earth and multimedia to demonstrate the geography of the Cherokee. You can view the project here:

https://www.youtube.com/watch?v=z6IJrxz–AA&list=PLWw80tqUZ5J8tXKFdM6vvTYMK9ibmCQ9Y

This project focuses on revealing the very importance of the landscape itself as central to the Cherokee culture. What’s interesting about this is how useful a publicly available tool such as Google Earth is in providing content to what the relationship that and Indigenous community would have to the land and actual locations. Using a tool such as this, one can show, for example, sacred places, deposits of medicinal herbs, as well as animal migration routes. For those among us who live in larger cities, such a guide is invaluable in providing context.

(note: I am not a fan on the banjo music they play in the clip and have tried hard to not listen to it while appreciating the rest of their work.)

 

Module 1 – Post 2 – The Importance of “Place”

One very interesting subject to consider is that of Indigenous science in education and how it differs from more Western educational perspectives. This paper on the role of ‘Place’ in the treatment of Indigenous science is an effective document that outlines the challenges and effective strategies in developing curriculum on this subject.

http://aerc.usask.ca/downloads/Learning%20Indigenous%20Science%20From%20Place.pdf

This information contained within allows one to consider the variety of issues regarding Indigenous science and how it affects perspective. The article seeks to dispel some of the myths surrounding what Indigenous science is and how it differs from Western scientific practice. A very good primer for anyone who wants to understand the basics of this fascinating area of study.

Although the focus of this article is on Saskatchewan First Nations and Métis Communities, it has tremendous relevance to any comprehensive understanding of the Indigenous perspective.

Module 1 – Post #3 – Elder Stories

As we have progressed through Module 1, my attention has been drawn numerous times to the idea of film and rich media as vehicles for the sharing of indigenous knowledge and storytelling.

www.ourelderstories.com is the home site for Voices in the Wind Productions, by Dr. Judy Iseke (Canada Research Chair in Indigenous Knowledge and Research). Dr. Iseke’s work “…includes challenging appropriation and misrepresentation of Indigenous knowledges in mainstream art and media as well as sharing Indigenous pedagogies in educating communities and aiding in sustaining Indigenous cultures.” The site offers downloadable files for Dr. Iseke’s five short films, a number of her journal articles, and Cree and Michif language links.

Each of Dr. Iseke’s films tells a story of its own. One of the films, “Understanding What Life is About”,offers concrete messages about the use of storytelling in Indigenous communities.

I hope to delve further into the strengths and weaknesses of sharing traditional culture through digital media. However, right now, for me, these works stand as examples of how effectively a message can be communicated when simple words,sounds and images are combined.

 

 

 

Module 1 – Post 1 – Elearning and Aboriginal Healthcare

As I have a strong professional interest in eLearning design, my curiosity regarding existing eLearning courses that interface with traditional Indigenous knowledge, led me to an interesting resource for healthcare workers in Australia.

http://toolboxes.flexiblelearning.net.au/demosites/series12/12_03/content/01_home/page1.htm

This course was very interesting as it serves as a educational resource that provides a more informed educational foundation for individuals who wish to understand the current state of Aboriginal health care. This strong emphasis on the historical context allows the learner to develop sympathetic and effective strategies in identifying and resolving healthcare concerns while understanding the root causes of challenges facing Aboriginal peoples. Overall, the course is very informative, well organized, and is easy to navigate,

Module 1 – Post 1 – Metis Culture and Heritage Resource Centre

The Metis Culture and Heritage Resource Centre’s mandate is, “To honor the richness of Metis culture and history through preservation, restoration, education and sharing.”

The website provides a great deal of resources including:

  • Information on the history of the Metis People
  • Research and Genalogy Services
  • Access to maps and other historical documents
  • Online Michif language lessons

the site is easy to navigate and includes links to many other Metis based resources.  It is a great place to start your Metis research.

Access it here: http://www.metisresourcecentre.mb.ca/

 

Module 1 – Post #2 – “Modern” Education vs. Indigenous Knowledge

Dr. Lee Brown’s video got me thinking about how Indigenous approaches to knowledge and learning could be of great benefit to our planet. As Indigenous knowledge has been sacrificed for the more abstract approaches of “formal” educational systems, our natural environment has paid a price. How can we honour and support a more indigenous style of education for all young learners in the interest of their futures?

Indigenous Knowledge and Sustainability is one module of a UNESCO supported education programme called Teaching and Learning for a Sustainable Future. The module supports a number of learning objectives including an understanding of the role of ‘modern’ education in undermining indigenous knowledge and ways of teaching and learning. It links out to a number of other sites and resources such as the UN Declaration on the Rights of Indigenous Peoples. 

The module materials include a variety of engaging learning activities, templates and resources, including a helpful table comparing Indigenous Education and Formal Education. Case studies are provided to illustrate the integration of indigenous knowledge into classroom teaching.

This module echoes many of the arguments emerging from our Module 1 readings and provides additional food for thought re: thinking “locally” when identifying learning goals.

Module 1 – Post #1 – Getting Started

As I was getting started in this course, I struggled a bit in deciding where and how to begin my research. However, after reviewing Ginsburg’s article, with its examples of First Nations communities adopting film and broadcasting technologies, I became curious about how indigenous communities have adopted more recent types of technology to support and sustain their knowledge, culture and values. I began looking for resources specific to indigenous approaches to digital education and soon discovered First Nations Pedagogy Online.

As stated on the site, First Nations Pedagogy Online “…provides best practices and support for online learning initiatives that are intended for aboriginal students, elders, educators, curriculum developers, and educational leaders.” The site provides great context for anyone trying to better understand Aboriginal culture and education. It also offers links to excellent resources for learning about online pedagogy in general. The Community provides a forum for sharing best practice and ideas, while the “Circle Talk” blog provides current news and perspectives on a range of relevant issues.

I anticipate returning to this site many times throughout the course as I reflect on our discussions and work to define the focus of my research.

Module #1 – Post #4: Song

Earlier this week, I created a post that focused on one example of contemporary Aboriginal dance that incorporate traditional elements with modern dance sensibilities. This got me thinking further about how the internet might serve as an effective tool for the preservation and continuation of Aboriginal arts. Media Smarts, a website devoted to digital and media literacy in Canada, provided a good jumping off point for me, with links to artists pages and informational websites organized by medium – all with an Aboriginal focus. The coverage here is, as I said, a good jumping off point, but it is limited in scope as it is not the sole focus of the website. Needless to say, there’s a lot more to explore.

This took me to the Library and Archives Canada website, which houses information and audio files specific to Inuit, First Nations and Metis music, its history and influences. Unfortunately, the sound clips are limited to 30 seconds each, so the full breadth of each song can’t be experienced. (As an interesting aside, many elders were resistant to the idea of having White anthropologists record Aboriginal music during the late 19th century and early 20th when recording technology first became available. As songs were often tied to sacred rites and rituals, they feared this music would be misappropriated and taken out of context, which incidentally is what happens here as no information is given regarding the origin and significance of each audio clip). What I did find useful was that each category of Aboriginal music is divided into traditional and contemporary sections, providing listeners with an opportunity to experience the diversity inherent in Aboriginal music. This also provides listeners with a way to experience traditional sounds married with contemporary influences, which are particular evident in the Inuit and Metis sections of the archive.

Module 1 – Post 5 – Indian Act

http://laws-lois.justice.gc.ca/eng/acts/I-5/index.html
http://en.wikipedia.org/wiki/Indian_Act

I’ve included two links here. The first link is for the AANDC website that is the Indian Act. Farly dry stuff but you really want to get in to the details, this is the site with that information. The second link is for a wikipedia page. Much easier to read although I hope that the information is accurate. Oh Wikipedia! A few interesting points to note:

  • The Indian Act was enacted in 1876.
  • The Act provides Canada’s federal government exclusive authority to legislate in relation to “Indians and Lands Reserved for Indians”.
  • There have been a series of amendments but the original Act is still in use today.

From the last point, legislation that was created in the time of John A MacDonald stills dictates the way the federal government deals with First Nation peoples in Canada. I know there a many posts here but if anyone does read this and has the time to post please do. My own thought is the Indian Act is archaic and of course, creates a sense of frustration for First Nation people, In my organization, First Nation people in my organization have told me that once a year they are able to attend a First Nation gathering at The Forks, a Winnipeg meeting place, and receive $5.00. Supposedly, according to the Act, they are also entitled to a bag of flour. It’s 2013…how can this be?

My posts for this module have been around what is First Nation and what is the relationship involvement with Government. Because AANCD is responsible for First Nation Education I felt it important, for my anyway, to explore this.

Module 1 – Post 4 – What is Status?

http://www.aadnc-aandc.gc.ca/eng/1100100032472/1100100032473

There is a host of criteria to determine whether or not a First Nations person qualifies as a ‘Status’ Indian. This is defined in the Indian Act. Again, not referred to as the First Nations Act but the ‘Indian’ Act. The Government has an Indian Register that is he official record identifying all Status Indians in Canada. Here is a summary of the qualification criteria:

  • You were entitled to registration prior to the changing of the Indian Act on April 17, 1985;
  • You lost your Indian Status as a result of your marriage to a non-Indian man (s. 12(1)(b)), including enfranchisement upon your marriage to a non-Indian man (s. 109(2));
  • Your mother and father’s mother did not have status under the Indian Act, before their marriage and you lost your status at the age of 21 (s.12 (1)(a)(iv) – referred to commonly as the double-mother rule);
  • Your registration was successfully protested on the grounds that your father did not have status under the Indian Act, however your mother had status;
  • You lost your registration because you or your parents applied to give up registration and First Nation membership through the process known as “enfranchisement”; or
  • You are a child of persons listed in 1 to 5 above;

I only include this to illustrate that being ‘Status’ is not as easy as saying that you are First Nations or Indian. Based on ancestry and marriage, each generation apply to be registered and fit the registration criteria in order to be classified as Status and received the entitled benefits.

So what is the Indian Act…post #5!