Tag Archives: indigenous storytelling

Module 2 – Post 3 – Virtual Museum

The Virtual Museum of Canada has a great website entitled “Back to Batoche”.  The website is a virtual museum of sorts, and includes both historical and contemporary information on Metis culture.  The website is organized into two sections with many subsections each:

1885 Batoche

Involvement from Other Places

  • Duck Lake
  • Fish Creek
  • Red River
  • Western Canada
  • Central Canada

Areas of Interest

  • Tipi
  • Farm Life
  • General Store
  • House Visit
  • School/Post Office
  • Church
  • Cemetary
  • Battlefield
  • Middleton’s Zareba
  • Red River Cart
  • Northcote

Key People

  • Gabriel Dumont
  • Louis Riel

Present day Batoche

Areas of Interest

  • Festival House
  • Race Course
  • Voyageur Games
  • Grandstand
  • Fire Pit
  • Souvenir Stand

Visit Town of Batoche

  • Visitor Reception
  • Church
  • Zareba
  • East Village
  • Rifle Pits and River Lots

The website includes video clips, sound recordings, photographs, and drawings that depict the various sections.  The website also includes interviews, recipes, games, language lessons, and more.  It would be a great resource for anyone wishing to explore aspects of Metis history related to the 1885 Resistance and/or contemporary Metis culture.

The website is here: Back to Batoche

Statement Connecting Blog to Research

In my early research for this course, I was very inspired by an Australian blog posting about Victorian Indigenous Communities and Digital Storytelling. Based on my response to this post, as well as the themes of our initial readings, I would like to focus my research on the use of digital storytelling as a strategy for indigenous education. This topic is of particular relevance for me, because in our work with Digital Education Strategies at Ryerson University, my colleagues and I promote digital storytelling as a useful strategy for teaching and learning. As such, I would like to deepen my understanding of this technique and its pedagogical value.

Some of the topics and questions that I would like to explore include:

  • The role of storytelling in Indigenous culture.
  • To what extent can Indigenous storytelling, which is anchored in strong oral tradition, be conveyed through digital tools?
  • The process of creating digital stories and the intrinsic value of this process.

In addition to our course readings and the sites which I have already shared through my Module 1 weblog, here is a preliminary list of references:

Hopkins, C. (2006) Making Things Our Own: The Indigenous Aesthetic in Digital Storytelling. Leonardo , Vol. 39, No. 4, Pacific Rim New Media Summit Companion, pp. 341-344

Wilcox A.C., Harper S.L., Edge V.L. (2013) Storytelling in a digital age: digital storytelling as an emerging narrative method for preserving and promoting indigenous oral wisdom. Qualitative Research, 2013; 13(2):127–147.

Module 1:4 – Native American “Sacred Texts”

Native American Stories on Sacred-Texts.com

As oral societies, the aboriginal peoples of Canada and the U.S. do not have “sacred texts” – an equivalent to the Bible or the Koran, whose word order has been fixed for centuries. Their stories and myths continually change, slightly or greatly, with the teller and the circumstances and the place, as oral stories do. However, the website Sacred-texts.com has compiled a large collection of stories and myths, frozen at a certain time and place, mainly transcribed by non-native ethnographers or historians in the 19th and 20th centuries.

The website seems to be a one man project with good intentions, and I am inclined to trust it. All excerpts are documented and often accompanied with some useful context, e.g. “The study of Native Americans by anthropologists has had its share of bad science and ethical problems.” There is a section for Inuit stories, and a collection of Haida songs is included in the Northwestern Indian section (the English translations of the cradle and mourning songs are lovely). As a historical source for myths, stories and songs, it does a good job.

 

Mod 1:4 Wapos Bay

Wapos Bay is a children’s television show that is set in a reserve community in Northern Saskatchewan. It features three Cree children who are learning to balance old tradition with modern life. The children are guided by their elders, their extended family and their curiosity for the world. The children learn through experiences and stories about courage, honesty, and other important values. The show is broadcast on APTN, SCN and can be streamed online through WaposBay.com .

Even in Northern communities in Saskatchewan there are many trappings of modern life and families in these communities today are learning how to embrace the new without forgetting the old. Wapos Bay is a television series with a gentle yet effective way of reminding us of the importance of tradition with the use of technology.

Connecting Statement – eLearning and Traditional Indigenous Health Literacy

Due to systemic neglect and forced efforts at assimilation, the disparities between the health status of the indigenous and non-indigenous population are significant with poorer health outcomes for Indigenous peoples. One of the key obstacles in achieving good outcomes in health care is the health literacy of the individual. Indigenous peoples, with their background of residential schools and exposure to racism have had difficulty in utilizing Western models of health literacy. Our Western definition of health literacy is the ability to read, understand, and use healthcare information to make decisions and follow instructions for treatment. The Indigenous learner, health literacy is defined as being aware of one`s own emotional health and in addressing one`s emotional needs one heals the body. A learner who uses this emotional knowledge model is frequently at a disadvantage in a health care system that is not sensitive to this reality due to a lack of educational resources. The goal of this research project is to create an online eLearning course that will educate and engage the user in the most common issues regarding indigenous health care and what be done at a local level to improve them.  This eLearning module will seek to demonstrate unique Indigenous perspectives in the transmission of knowledge regarding emotional health literacy. By using eLearning courseware, this project will serve as a means by which contemporary learning technology can be used as an educational tool for traditional Indigenous practices.

 

Module 1 – Post #4 – The Value of Cooperation

Collaboration and cooperation are key elements of Indigenous culture that have come up in our Module 1 readings. As I have continued my research into storytelling through rich media, I encountered a great posting from Australia about Victorian Indigenous Communities and Digital Storytelling .

The post is an entry on a site called “Screening the Past”, a site which is devoted to:

  • the history of photography, film, television and multimedia;
  • the representation of history on/in these media;
  • the role of these media in social history;
  • the history and development of critical and theoretical analysis in these areas

(Retrieved on 22nd September 2013 from http://www.screeningthepast.com/about-us/)

The post includes a great story about how a reluctant “Aunt” (term for female elders in Victorian Indigenous Communities) was supported and encouraged to participate in a digital storytelling workshop by two “Uncles” (term for male elders in Victorian Indigenous Communities), who offered up photos and stories of their own. As one of the writers of the post states, “…behind every one of these individual stories is another story about how the film was made, and that’s a story about being in the community.”

 

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.

 

 

 

Rabbit and Bear Claw: Teaching Indigenous Stories From an Insider’s Perspective

The topic of Canadian teachers teaching indigenous studies was brought up during this week’s discussion. I mentioned that it is difficult for some mainstream teachers to effectively teach indigenous ceremonies, customs and beliefs in their classrooms because not everyone can illustrate the spiritual element present in indigenous cultures. Heather also brought to light the difficulties facing mainstream teachers who are teaching indigenous students.

I met recently with a friend who has taught previously on a reserve in Northern Ontario. She described how difficult it was for her to be accepted and respected by the students. She also mentioned a man named Chad Solomon, who works for a company called “Little Spirit Bear Productions.” He travels to indigenous schools and performs interactive puppet shows that retell the traditional, oral stories of his ancestors. He has created two main characters named “Rabbit” and “Bear Claw,” who are the humorous heroes in these stories. Each story aims at building students’ character and encouraging them to be more mindful of how their behaviour impacts the people and nature around them. Some themes include bullying, greed, honesty and sustainability.

From my friend’s experience, Solomon’s teaching methods have been hugely successful. Even though most mainstream teachers would teach the same traits, indigenous students admire Solomon and respond more positively to him because he is from the culture, and not viewed as an oppressive outsider.

For more information about SOlomon and his project, follow the link below: http://rabbitandbearpaws.com/