Module 1: Post 5 – Many Legends, A Resource

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As I searched the internet this week to explore further the legends of local First Nations people in my region (Cowichan and Malahat peoples) I came across a great website with legends from more than a hundred Native American tribes. Scroll down the page to see the expansive list of links.

As I read through many of their stories, I find that they often incorporate hardship, challenge, and of course an overlying moral. The stories are diverse and fast-moving. They can be poetic and gruesome at the same time and incorporate lands and waterways important to the people.

One of the stories I located through the above website is a Halkomelem legend (Cowichan peoples) called “Who Was Given the Fire“. The story supports ideas of selflessness, humility, and duty. Greed is frowned upon and empathy triumphs in the end.

Finding all of these stories online made me reflect on the ideas presented by Craig Howe, who writes, “Survival in the modern world may be dependent on one’s ability to navigate in cyberspace, but the survival of tribalism could conceivably be contingent on tribal communities’ refusing to connect to the Internet.” I wonder what he would think of this online library of legends? I believe that he would suggest that while spreading the word of First Nations culture is important, something is lost in the medium it is presented within. Howe would contest that reading these stories online does an injustice to the 4 dimensions critical to First Nations culture: spatial, social, spiritual, and experiential. Reading the stories is very different than experiencing the stories, and as an outsider, meaning can be lost or left open to individual interpretation – an alien concept to traditional oral cultures.

I recognize Howe’s views, however, I think we can all learn something through sharing these legends. It is a place to begin sharing. The stories are captivating for all audiences of any generation and through them we begin a dialogue of understanding one another.

Mel Burgess.

Module 1 – Post 3 – Status vs Non Status

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http://www.aadnc-aandc.gc.ca/eng/1100100032374/1100100032378

In my previous post, I mentioned that the Government of Canada defines First Nations peoples as:

Status
Non Status

The term status refers to an individual recognized by the federal government as being registered under the Indian Act. Why is this important? Because if you are Status then you are eligible for a range of benefits and services. These include tax exemption if you are employed by a First Nations organization operating on First Nations territory. I know this because my current employer falls into this category.

Interesting to note that to some the term Indian is derogatory yet the Government of Canada continues to use this term instead of First Nations. Next post, what defines Status?

Module 1 – Post 2 – AANDC

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http://www.aadnc-aandc.gc.ca/eng/1100100013791/1100100013795

After searching for some general information and more information on what exactly First Nations means in Canada, I decided to search for a definition of First Nation from the Government of Canada. The government refers to status and non-status Indian peoples in Canada as First Nations peoples. A separate link is available for this and I will explore this in another post. Interestingly, the figures on this web page are slightly different than my previous wiki page posting. Again, the differences between Aboriginal and First Nations are stated. There is a government department that acts as the representative for the Government of Canada is dealing with issues for Aboriginal peoples including:

negotiating land claims
self-government agreements
providing social services
education
economic development

There are further links posted and will explore some of these in further posts, specifically status as mentioned above.

Module 1: Post 4 – Tricksters and Legends

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I found last week’s reading, “Coyote and Raven put the Digital in Technology – Hands Up and Down to Earth” by Peter Cole and Pat O’Riley an intriguing story. I love how the fractured style actually made me pause and reflect on the style – how it forced me to recognize that the style is best heard rather than read.

It also helped me start conversation with my students at my school. One student, Thomas, was using our computer lab to re-create the story of “Ko-ishin-mit Goes Fishing“. He explained how this story was also similar of a “trickster” style, and showed me a collection of a variety of First Nations stories in a book called, “Son of Raven, Son of Deer” by George Clutesi.

I find folklore, fairy tales, and mythology to be fascinating across cultures as they often carry morals, history, and values important to the way of life.

I now see that legends of our First Nations people are more than just “amusing stories”. In the words of Dr. Lee Brown, “First Nations children were taught values in stories, and the stories were attached to the land, so that when we interact with the land, we remember the stories and correct our behaviour by reflecting on the stories and our experiences.”

Mel Burgess.

Module 1 – Post 1 – Wikipedia

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

I decided to begin by looking for material regarding First Nations specifically in Canada. Surprisingly, possibly only to me, there is a lengthy Wikipedia page devoted to Canadian First Nations.

This is a very detailed page that is very nicely laid out and easy to read. Wonderful background information on First Nations. I actually did not know the correct definition of a First Nations person in Canada.

Did you know that First Nations peoples are those who are not Metis or Inuit? By definition, Aboriginals are First Nations, Metis and Inuit. I work for a First Nations Education organization and I have never heard this explanation before. In our organization, we are taught to use the term First Nations.

There are over 630 FN bands, or really governments, in Canada with a population around 700,000. I am interested in First Nation culture and there is a small section with details regarding language, art, music, etc.

There are over 30 different FN languages spoken in Canada, although many are on the decline. The two territories have given some of these languages official status. I found this page to very informative and would recommend anyone who is studying indigenous peoples in Canada to read this early in their studies.

Module 1: Post 3: Cultural Survival

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My first blog post was about the Indigenous Peoples of South East Asia, which was a news article. The news article mentioned the United Declaration on the Rights of Indigenous peoples, so I decided to look further into it and lead me this:

“For 40 years Cultural Survival has partnered with Indigenous communities around the world to defend their lands, languages, and cultures.” This organization was founded on the United Nations Declaration on the Rights of Indigenous Peoples. The goal of Cultural Survival is protect Indigenous cultures, languages and lands. There is a statistic on the website which says “ Indigenous Peoples constitute about 5% of the world’s population, yet account for about 15% of the world’s poor.” Cultural Survival helps to educate peoples in their own language, protect the rights of their land and controlling their own resources, promote cultural heritage and fight against marginalization. There are many programs created to promote the rights of these peoples. One example is the Artisan Bazaar, which sells Indigenous arts and crafts, which helps to create a sustainable income and promotes artistic tradition through fair trade.

A very interesting section of the website I came across was radio broadcasting. In order to protect disappearing languages around the world, Cultural Survival believes that in order to keep a language it must be passed down to the new generation. One way is through listening to radio broadcasting in one’s own language, as many people already have access to radio. To entirely lose a language is to also lose a culture because the spirituality, knowledge and values is embedded into language.

It is really sad reading and learning about the abuse and suffering that Indigenous People encounter each day around the world. However, I think through educating people and creating programs through an organization like Cultural Survival it gives hope to the people who have no voice.

http://www.culturalsurvival.org/news

Module 1: Post 3 – Australian Aboriginal Children – The Stolen Generations

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Each year in the Middle School where I work, students read the novel Follow the Rabbit Proof Fence by Doris Pilkington and learn about the tragic practice by the Australian Government of removing aboriginal children from their home without evidence of abuse or neglect and forcing them to live in state run facilities. The novel recounts the story of three young girls who were taken from their home and moved to a facility 1, 600 km away. The girls escape and walk home simply by following the rabbit proof fence that ran north to south in Western Australia. The novel, and film, captivates students’. They are as astonished that a government could have such a policy as they are that children their age and younger could walk that far.

This practice by the Australian government is all too similar to Canada’s residential schools. It is not surprising that more than one country had a similar practice of removing children they deemed to be raised in an unsatisfactory setting and putting them in state run schools/facilities. Not surprising, and not right. It is tragic that these children are then subjected to abuse at the hands of those who are meant to be caring for them. As the article “For residential school kids, a legacy of sex abuse” suggests, the abuse suffered by children at the residential schools impacts future generations. Many of my Indigenous friends are affected by the suffering their parents and grandparents endured at residential schools.

The belief that a government can single out the children of one group of people and forcibly remove them from their home and subject them to live their childhood in a state run facility is barbaric. That this practice happened for so long in so many countries is sad. I am hopeful that we are now learning from the mistakes of the past and realizing the long lasting impacts decisions can have on individuals and their families. I am hopeful that in learning from these mistakes future groups of people are respected and their traditions are valued and honored, not systematically destroyed.

Module 1: Post 2: Native Stories For Public Broadcasting

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I came across this website titled Native Stories for Public Broadcasting. It is a website created and produced by North American Natives who broadcast stories, podcasts, films, TV and news based on tribal stories, history, or current events. These stories are meant to represent Native culture and values with Native communities and with the world.

The board members of this website is made up of Native North Americans from different tribes who are representing the voices of Native North Americans in a global media world. The aim to the website is to share, collaborate, encourage creativity and bring honour to Native cultures

I decided to go to the films category of the website. I watched some of the previews and read some summaries of the films listed. The films ranged from documentaries, personal experiences of elders during war time, stories told through film, films based on athletics, music and even comedies. There was a large range of types of films about Native culture told through a Native perspective.

I think this website is very empowering because it is way for Native North Americans to broadcast their own heritage and culture through media. It is a way for tribes to accurately portray their identities anNatid values rather than allowing Western media to continue to romanticize Native North Americans from an ethnocentric view.

http://www.nativetelecom.org/

Module 1 – Post 2: Sean Atleo, Chancellor of VIU

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In 2008, Chief Sean Atleo from the Ahousaht First Nation was named Chancellor of Vancouver Island University (VIU). This is interesting to me as I completed my undergrad degrees at VIU and Ahousaht is not too far from where I grew up on Vancouver Island. Initially, my interest in this topic lies in personal connections.

As I begin to discover more about Chief Atleo’s position as Chancellor I learn that he is the first university chancellor of First Nation’s heritage in the province of British Colombia. Although it doesn’t particularly surprise me, it seems to be fairly consistent throughout history that positions of power are largely held by Caucasian men, it made me begin to think about Indigenous people and positions of power. I have long noticed the lack of women in leadership roles, but haven’t thought much about Indigenous people in leadership roles.

As I search further I discover that just this weekend The Globe and Mail reported that an Aboriginal chancellor has been appointed at the University of Saskatchewan. That it is news for an aboriginal person to be made a university chancellor makes me think that perhaps this is a bit of a rarity. Most of the articles I have found are of Chief Atleo and Blaine Favel from the University of Saskatchewan.

I continue to wonder about diversity of those in leadership roles. What are the consequences when the majority of leadership roles are held by people of similar backgrounds, gender, socioeconomic status. What might change when leaders are a diverse group of individuals? What message is sent to young people when the majority of leaders are Caucasian men?

Module 1: Post 1: Indigenous Peoples of South East Asia

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I thought about the question posed by Marker (2006) “Can school be a place to be indigenous, a place to be non- homogenized, a place in which all children learn, question, and grow from a position that values and builds upon who they are (487)?”

I think this can only happen if education is geared towards teaching methods and content which is reflective of the culture of children being taught. I do not think that mainstream education can address all the needs and differences indigenous children have in order to “build upon who they are.”

I currently live in Vietnam, there are millions of indigenous peoples living in the mountain ranges through Southern China, Vietnam, Thailand, Laos and Burma speaking more than 1,000 languages. These cultures have suffered a lack of education, health care and social services and have been either marginalized or forced to assimilate to the mainstream cultures.

This website is an article written by UNESCO addressing the problem of education of South East Asia’s indigenous peoples. It was stated that most education is taught in another language other than the indigenous student’s mother tongue, and most content is usually irrelevant to the students. This has resulted in astonishing rates of illiterate men and women. Due to this problem, the UN is trying to fight for the rights of indigenous people by encouraging education to be taught “in their own languages” and “in a manner appropriate to their cultural methods of teaching and learning”.

In advocating education to be taught in Indigenous languages and incorporating cultural methods, this may help break the cycles of poverty suffered by Indigenous peoples in South East Asia. It will be a difficult task to change mainstream attitudes towards these cultures through appreciating diversity and accepting different worldviews.

I think it is very important to provide education in a child’s mother tongue and to teach curriculum that is consistent with one’s own culture. I think that through assimilating all children into a mainstream classroom children are unable to be successful and results in increased poverty rates and marginalization due to lack of cultural understanding.

http://www.unescobkk.org/education/news/article/why-we-should-support-mother-tongue-based-education-for-indigenous-peoples/