Tag Archives: Canada

Module #2 – Post #1: The Power of Music

Mike Stevens is a non-aboriginal folk musician who has found a new calling as the founder of ArtsCan Circle, a non-profit organization aimed specifically at providing Aboriginal youth in several remote communities in Canada with access to musical instruments and visits by experienced musicians from different parts of Canada to provide instruction and support.

The idea for ArtsCan Circle emerged after Stevens had been invited to visit Sheshatshiu in 2000, an Innu village in Labrador that at the time had the highest suicide rate in Canada. He was struck by the level of poverty , substance abuse and especially the lack of opportunities for youth. When he began playing his harmonica during a fireside chat with members of the community, he noticed how many youth in particular seemed to be drawn to the music and stopped whatever they were doing to listen. Since then he has devoted his efforts to getting instruments into the hands of as many kids as he can.

The article on Stevens, featured in the September issue of Vancouver’s Common Ground, is worth a look as it underscores the harsh reality that many Aboriginal communities in Canada live in a level of poverty that is substantially lower than the rest of the country. It also provides a message of hope as the healing power of music is described to have a tremendous impact on the community.

Ultimately, what I do find lacking from the article is an Innu perspective. While Stevens observes the benefits and positive influence that an influx of art and music have had on revitalizing the communities he’s worked with, what I would like to know is how the Innu themselves view how the role of the arts have had on their community. Do they see a marked difference in the attitudes of youth in the community? Have young people shown a greater interest in their traditional music and art forms as a result? How is the community itself taking control of the development of the music development program begun by Stevens and ArtsCan Circle? I feel that without this perspective, the Innu and other Aboriginal communities benefitting from this program come across as passive participants with no voice of their own.

Research Interest: Identity, the Arts, and New Media Technologies

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Through the use of this blog, I would like to gain a greater understanding of contemporary Aboriginal cultural identity, specifically in a Canadian context. I feel that the arts provide a valuable lens from which to explore this topic, as art forms such as music, dance, carving, and textiles have long played a pivotal role in First Nations culture. The arts provided artists and communities with ways of preserving traditions, history and affirming a shared sense of tribal identity, something that was adversely affected by the federal laws that restricted or prohibited traditional practices, and of course the residential school system that separated children from their families over several generations.

As First Nations communities attempt to heal the scars of these traumatic experiences, I’m curious to know what role the arts are playing in revitalizing Aboriginal cultural traditions and strengthening a sense of purpose and identity in the twenty-first century. In addition to revitalizing traditional art forms, new technologies such as video, audio recording and digital art software provide First Nations artists with an opportunity to create new works of art that merge tradition with modernity. The integration of new technologies, re-interpretations of traditional art forms and the influence of media produced by non-aboriginal artists, however, presents new challenges and questions about the meaning, purpose and sanctity of Aboriginal art that I feel is worth exploring.

Government Interventions with Indigenous Peoples

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At this point in the course, my interest lies in Government ‘interventions’ with Indigenous peoples. Specifically, I am considering residential schools in Canada and Australian intervention with mixed-raced Aboriginal children being removed from their homes and put into state institutions. I am intrigued by the governments’ rationale and thinking behind these policies as well as the length of time that they were enacted. I am curious as to how policies that today seem to be oppressive and against human rights were enforced by a government under the premise of being in the best interest of its citizens, for over one hundred years. As a historian, I am interested in the historical context and societal beliefs that fostered these policies for so long. Personally I am interested in residential schools as one of the largest/most notorious schools was in my hometown.

I am not quite sure just yet how I will narrow the topic, but am hopeful this will naturally become apparent in the early stages of my research.

Some resources I think will be useful are:

– Cassidy, J. (2006). The stolen generations – Canada and Australia: The legacy of assimilation. Deakin Law Review, 11,1, 131-177.

– Indigenous Foundations – Comprehensive website from UBC that considers varied Indigenous topics (government policy, culture, community and politics, global indigenous issues)

– Jacobs, M.D. (2005). Maternal colonialsim: White women and Indigenous child removal in the American west and Australia, 1880 – 1940. The Western Historical Quarterly, 36, 4, 453-476.

– Miller, J. R. Shingwauk’s Vision. Toronto: University of Toronto Press, 1996.

– Milloy, John S. A National Crime: The Canadian Government and the Residential School System, 1879 to 1986.Winnipeg: University of Manitoba Press, 1999.

– Nuu-chah-nulth Tribal Council, Indian Residential Schools: The Nuu-Chah-Nulth Experience. Nuu-chah-nulth Tribal Council, 1996.

– Report of the Royal Commission of Aboriginal Peoples – Report created by the department of Indian and Northern Affairs

– Where Are the Children – An interactive website that looks at the residential school experience, by Library and Archives Canada.

Module #1-4: First Nations Councils in Canada

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First Nations communities are often marginalized and have poor access to services in areas such as youth, employment, and so on. They also face a number of challenges regarding access to educational technology related to their marginalized social positioning. Therefore, to battle against this issue it is crucial for First Nations people to take advantage of technology, especially the Internet, to get connected to one other and rebuild a sense of community. First Nations councils in Canada aim to improve and better reflect the culture, education, and other needs of the First Nations.

The First Nations Education Council (FNEC) was created in 1985 with the mission to achieve full jurisdiction over education of all First Nations children and their communities in the Nations of Quebec. Their philosophy is that only First Nations people can develop an education system that is based on First Nations values. The FNEC supports, promotes and safeguards the lifelong education and the unique cultural identity of First Nations. FNEC priorities include installing fiber optics in all FNEC-member communities, supporting the funding of vocational training programs, compelling the federal government to adopt a new funding formula for First Nations schools to put an end to their chronic underfunding, and so forth.

In September 2013, in Saskatchewan, the 12 First Nations of the Prince Albert Grand Council (PAGC) announced that each of them plan to develop their own education acts, aiming to better reflect the culture and needs of the First Nations, according to this article. The acts will recognize First Nations culture, language, academic achievement, and First Nations jurisdiction over education—asserting their indigenous right and authority over their children’s education.

Module #1-1: Charter of Quebec Values

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The Parti Québecois (PQ) charter of values has caused an uproar since its introduction by the Quebec government on September 10, 2013. If this charter passes the National Assembly of Quebec, it would essentially ban public employees from wearing religious symbols in all public institutions. Although the PQ assures that this charter would not affect the province’s relations with First Nations and Inuit communities, these two articles (1, 2) are skeptical for the following reasons:

For many indigenous peoples in Quebec, spirituality is inextricably linked to governance and this would bring them into conflict with the duty of neutrality imposed by the charter.
The history of Quebec involved suppression of the spiritual expressions of the original inhabitants land and now the PQ wishes to impose these same restrictions on the “settlers.”
Indigenous peoples are now in a unique position to support their friends (settlers) from other religions such as Muslim and Jews and other religions.

This charter could prohibit Indigenous communities in Quebec from wearing medicine pouches or any “ostentatious” religious symbols during working hours if they are public employees, including teachers and school employees. Up to now the religious symbols of Indigenous peoples’ have been ignored by the government, however this charter is an imposition that goes totally against the attempts by Indigenous peoples to preserve their culture, beliefs, and traditions for future generations.

Module #1 – Post #5: Contemporary Inuit and Innu Music

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Music provides a natural outlet for Aboriginal artists to carry-on an important aspect of their oral culture. With advances in recording technology and the ability to share content online, Aboriginal musicians have more opportunities than ever before to share their work with the international community. Similarly, technology has afforded isolated communities the opportunity to experience music of other cultures, which has surely influenced many contemporary Aboriginal artists. I found this to be an interesting notion, placing into question how we might perceive work by Aboriginal artists that transcend aspects of their musical traditions. In other words, what does music produced by Aboriginal (or even non-aboriginal artists) that incorporate elements from other cultures reveal about Aboriginal identity and interaction with a wider world? Should they be criticized for not adhering to tradition, or is there value in seeking ways to bridge cultural divides through art? What significance lies in the appropriation of Aboriginal language and music by Western artists and vice-versa?

I’ve selected a few artists whose work occupies a unique milieu of traditional Aboriginal and Western influences. Specifically, I sought out work by Inuit musicians to see what kind of a presence their work has online. I was pleasantly surprised by the diversity of musical styles that have emerged in the past couple of decades and the interesting cross-pollination of cultural influences evident in the music being produced. In the case of Quebecois musician Chloe Ste. Marie, the influence went the other way, as she decided to record her 2009 album, Nitshisseniten e tshissenitamin, entirely in the Innu language. Follow the links below to sample some of the diverse music produced by a few of today’s top talents:

Susan Aglukark – an Inuk singer who began her career in 1993 and has amassed 6 albums and multiple Juno awards.

Tanya Tagaq – Inuk throat singer who often incorporates Celtic influences; has recorded and toured with Icelandic singer, Bjork.

Lucie Idlout – Inuk singer/songwriter in English, whose work is heavily influenced by modern rock.

Chloe Ste. Marie – Quebecois singer/songwriter who in 2009 recorded Nitshisseniten e tshissenitamin, an album sung entirely in the Innu language.

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

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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 #4: Song

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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 #2 – Chinese-Aboriginal Identity

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After thinking about the difficulties that many women and children face obtaining Aboriginal status according to Dr. Lynn Gehl, I began thinking about other segments of the Aboriginal population in Canada that experienced discrimination by the government. I recalled watching a documentary last year called Cedar and Bamboo, which examined the challenges faced by the children of mixed Chinese/Aboriginal parentage. The 2009 film, by Kamala Todd and Diana Leung, can be viewed in its entirety here, or if you’d simply like a sample, check out the trailer here. The Chinese Canadian Stories Project also has some resources on this topic, the most useful being an interview with Larry Grant, who like those featured in Cedar and Bamboo, shares his stories about growing up in mid-century British Columbia amidst the racial prejudices that both branches of his ethnicity had to endure.

Looking beyond the systemic racism these individuals faced (children with Chinese fathers were not allowed to claim First Nations status, nor could they go to school on the Reserve with their Aboriginal cousins and friends, and they were often shunned by both Aboriginal and Chinese communities), the issue that seemed to be the underlying theme of these stories concerned identity. Most of those interviewed in these films convey the sense that at one point or another in their lives, they felt torn between two, sometimes three worlds – none of which truly gave them a strong sense of belonging. As Larry Grant recounts, once he was school age, he and his brother were boarded with a Chinese family off the reserve to attend public school. Because of his Aboriginal background, he was treated as an inferior member of the household and of the Chinese community. This disconnect between individual, place and family seems to be echoed in the larger narrative of First Nations in Canada and an important feature in the formation of Aboriginal identity. In that sense, these stories of cultural displacement are worth examining.

Module #1, Post #1 – In Search of Status

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The blog, Black Face Blogging by Dr. Lynn Gehl, focuses largely on the treatment of First Nations women and children who are denied their status because of questions surrounding paternity. Dr. Gehl, herself an Algonquin Anishinaabe-kwe, has been denied First Nations status, as were her great grandmothers and grandmother, because of the absence of the father’s name/signature on their birth documents. The absence of a signature could be a result of one of a number of factors, however, Indian Affairs interprets this as evidence that the father is not of Aboriginal descent, therefore, disqualifies these children from claiming First Nations status. Because of sex discrimination in the Indian Act, children born without paternal documentation are not awarded the same rights and benefits as those First Nations children who do. This places First Nations children and their mothers at a distinct disadvantage, placing an already marginalized segment of a marginalized population at greater risk.

While obviously deeply passionate and often times inflammatory in her rhetoric, Dr. Gehl nonetheless provides a great number of resources such as government policy documents and First Nations produced web content that provides a rich dichotomy of perspectives. In addition, the site provides opportunities for readers to comment on the topics that Dr. Gehl touches on in her post, providing a forum for those who have experienced sex discrimination to share their personal stories. I was struck by the number of people, including Dr. Gehl, who placed a great deal of weight on the importance of the status card as a kind of validation or affirmation of their identity. But as Dr. Gehl notes, the denial of status due to sex discrimination is just another way for the government to further fracture First Nations communities and renege on their treaty responsibilities. In a sense then, the fight to gain status for many First Nations women and their children goes far beyond simply having one’s identity affirmed, and can be seen as a fight against the slow erosion of First Nations communities and cultures altogether.