Marie Battiste, is an educator at the University of Saskatchewan, who is lauded for advancing her views on the decolonization of education and the importance of Indigenous knowledge and language. In her article she discusses the importance that lies within Aboriginal knowledge and languages and the need for its preservation and retention within curriculum; she also calls for the ’embracing of’ the diversity of knowledge which might exist outside of typical Eurocentric knowledge, which appeals greatly to the work of my group.
Battiste states that the Aboriginal youth are”emerging with new consciousness and vision” and this need to inherit Aboriginal language and knowledge based on its value (16-17). She highlights the importance of Aboriginal language to Aboriginal people as the “critical link to knowledge given to us by our Creator” necessary for development and survival (Battiste 17). Adopting an anglo-Canadian point of view, this can be understood as the importance of God within the Christian faith, and can hence be understood to be of the highest form of reverie.
“Languages are the means of communication for the full range of human experiences and critical to the survival of the culture and political integrity of any people” (Battiste 18). Battiste is very persuasive as she highlights this as a right being deprived of Aboriginals, who only receive education “as a secular experience with fragmented knowledge imported from other societies and cultures” (21). Besides a loss of culture, it becomes a loss of heritage and origin, a deprived basic right.
Most importantly, Battiste calls for the reinstating of education for Aboriginals “without paternalism and without condescension”, a restoration of their humanity (26). In her article, Battiste discusses the detrimental effects of the Eurocentric view which believes on providing knowledge of an assumed superior nature, discounting the value which lies within Aboriginal knowledge and language. Positioned as a basic human right, Battiste is convincing in her goal of highlighting the importance and attention that should be accorded to Aboriginal way of life.
“…the institutional structures (of the University) tend to acculturate and conscript different kins of knowledge info their own existing categories for what can be known…” – Marie Battiste
Works Cited
Battiste, Marie. “Enabling the Autumn Seed: Toward a Decolonized Approach to Aboriginal Knowledge, Language, and Education.” Canadian Journal of Native Education 22.1 (1998): 16-27. Print.
Battiste, Marie. “Indigenous Knowledge: Foundations for First Nations. 2005. World Indigenous Nations Higher Education Consortium (WINHEC) Journal. Web. 1 August 2015. http://www.win-hec.org/docs/pdfs/Journal/Marie%20Battiste%20copy.pdf
“Marie Battiste: Professor, Educational Foundations”. N.d. College of Education. University of Saskatchewan. Web. 1 August 2015. http://www.win-hec.org/docs/pdfs/Journal/Marie%20Battiste%20copy.pdf
Different Knowings. “Marie Battiste: Knowledge as a Key Site for Decolonization”. Online video clip. YouTube. 6th September 2011. Web. 1 August 2015. https://www.youtube.com/watch?v=Evxpt0u4tOU
“Education: AFN Annual Report 2013”. N.d. Assembly of First Nations Online. Web. 1 August 2015. http://www.afn.ca/index.php/en/policy-areas/education
Fien, John. “Teaching and Learning for a Sustainable Future: Indigenous Knowledge and Sustainability”. n.d. UNESCO. Web. 1 August 2015. http://www.unesco.org/education/tlsf/mods/theme_c/mod11.html
By Debra Goei
Lee Maracle is a prominent Canadian First Nations poet and author, whose work focuses on the influence of the patriarchal point of view on the knowledge of history (Bonikowsky). In her essay, Maracle discusses the detrimental nature of Diaspora, western civilization which has granted itself the “right to claim discovery, and then [the process of defining, delineating, and demarcating] the cultural, intellectual, economic, spiritual, and physical being for the entire world” (55). Maracle presents the views and purposes of study of the First Nations, highlighting the overall spiritual aspect and importance of the human sensory which is influential (56-58).
Maracle discusses the purpose of stories for readers to “transform [themselves] in accordance with our agreement with and understanding of the story” (55). For the purpose of our conference goals, I believe that this statement can be stretched even further to include any potential disagreement a reader might have. This would open up the purpose of literature in broadening one’s perspective and perhaps even having the ability to alter it in order for more cross-cultural respect to be established. “All views are seen as an aspect of the whole”, highlighting the importance of the presence of multiple perspectives (Maracle 57-58). Maracle rightly suggests that the importance of Oratory is to foster understanding and respect, which is central to our study of Canadian literature (65-66).
“Oratory has ensured continuous growth and transformation: a powerful sense of justice, a broad framework for seeing, and a method of study and representation” (Maracle 70). Essentially Maracle is encouraging the reader to go beyond the “angle of perception we inherit” and to develop a fuller understanding of other perspective foreign to ours in order to increase a broadened mindset (69). As such, Maracle’s work speaks of the necessity to seize the study of First Nations literature for a better understanding of the self through oratory as well as that which surrounds us.
“Raven ends his search for the globe of enlightenment and enters the world of discovery. He is pleased, but at the same time confused and worried by the awareness that his life has changed, irrevocably and forever. No longer will he be able to profess ignorance or the inability to deal with any problem that may arise. He may not perform well, but he must now accept the responsibility that intelligence brings.” – Ron Stacy.
Works Cited
Amadahy, Z. and Lawrence, B.. “Indigenous Peoples And Black People In Canada: Settlers or Allies?” Breaching the Colonial Contract: Anti-Colonialism in the US and Canada. Ed. A. Kempf. New York: Springer Publishing, 2010. 105-136. Print. Web. 1 August 2015. http://www.yorku.ca/laps/des/conference/documents/Indigenous%20Peoples%20and%20Black%20People%20in%20Canada.pdf
“Assembly of First Nations: National First Nations Language Strategy”. Annual General Assembly 2007. Assembly of First Nations. July 2007. Web. 1st August 2015. http://www.afn.ca/uploads/files/education/languagesnationalstrategy2007.pdf
Bonikowsky, Laura Nielson. “Aboriginal Peoples: Lee Maracle”. The Canadian Encyclopedia Online. 26th February 2013. Web. 1st August 2015. http://www.thecanadianencyclopedia.ca/en/article/lee-maracle/
Maracle, Lee. “Oratory on Oratory”. Trans.Can.Lit: Resituating the Study of Canadian Literature. Eds. Smaro Kamboureli and Roy Miki. Ontario: Wilfrid Laurier University Press, 2007. 55-70. Print.
“Our Vision and Goals”. N.d. World Indigenous Nations Higher Education Consortium (WINHEC) Journal. Web. 1st August 2015. http://win-hec.org/?page_id=4
Stacy, Ron. “Enlightenment”. N.d. Acrylic on Canvas. Stacy Studio, Kelowna. GoBC Online. Image. 1st August 2015. http://www.gobc.ca/stacy
By Debra Goei
Saul, John Ralston. The Comeback. Toronto: Viking, 2014. Print.
John Ralston Saul has an impressive resume and is an influential figure in Canada, being very active in the literary world and having received many awards for his work, including the Order of Canada. He has become increasingly vocal on Aboriginal issues in Canada, and his writing on that theme is centred around settler Canadians, their failure to hold governments accountable for injustices to Aboriginal peoples, and their responsibility to take action, “because the problem actually lies with the non-Aboriginals.” (In Focus). He writes as a non-Aboriginal to non-Aboriginals. This APTN interview offers a summary of his ideas in his latest book, The Comeback, many of which are important to our discussion here.
One main concern is sympathy. According to Ralston Saul, sympathy is not very useful, and it “doesn’t lead anywhere.” (In Focus) It’s fine for non-Aboriginal Canadians to feel sorry for Aboriginal people, but feeling is not acting. Ralston Saul urges non-Aboriginal Canadians to follow the example of Aboriginal peoples in the Idle No More movement, and take action. If all we do is feel sympathy, we are not doing anything useful, but just furthering the same problems. In the context of misinterpreting Aboriginal writing or ideas or perspectives, sympathy allows us to see things only from our own eyes, not from the eyes of the people experiencing it. It’s shallow, and does not require much critical thought or mental effort. It also excuses us from truly thinking about what Indigenous authors are saying, and the perspective they are saying it from. John Ralston Saul talks about the live action version of dangerous literary criticism, that is the reaction of many Canadians to the words of Aboriginal leaders, in the media.
Also very relevant to our research interests are Ralston Saul’s thoughts on racism. He says that one kind of racism comes from people who want to be racist, and we can only make those people shut up. The other kind is what we’re talking about here: “people who are racist because they don’t know how to be anything else.” (In Focus). Reading our own perspectives and interpretations into Aboriginal writing is a kind of ignorance and arrogance, I would say, that amounts to racism. Towards the middle of this interview Ralston Saul talks about his job as a writer, which is to use language. The usual language used by non-Aboriginal Canadians is often sympathetic but mostly void of action, and that language prevents us from taking action (In Focus). If using language, and changing language, is the job of writers, I think it is also the job of readers, and especially us as students. Instead of reading from our own experience, let’s change the conversation.
Works Cited
Friesen, Joe. “John Ralston Saul Calls for All Canadians to Be Idle No More.” Globe and Mail. 31 Oct 2014. Web. 1 Aug, 2015. http://www.theglobeandmail.com/news/national/john-ralstan-saul-calls-for- all-canadians-to-be-idle-no-more/article21415062/
“Idle No More.” Twitter. n.d. Web. 3 Aug, 2015. https://twitter.com/IdleNoMore4
“Indian Residential School History and Dialogue Centre.” Indian Residential School Initiative / ourtruth. Web. 2 Aug, 2015. http://irsi.aboriginal.ubc.ca/
John Ralston Saul. Biography. n.d. Web. 30 Aug, 2015. http://www.johnralstonsaul.com/biography/
King, Thomas and John Ralston Saul. “Assault on the Reserves: Thomas King and John Ralston Saul in Conversation.” Hazlitt. 2 October 2013. Web. 7 August 2015. http://penguinrandomhouse.ca/hazlitt/feature/assault-reserves-thomas-king-and-john-ralston-saul-conversation
Saul, John Ralston. Interviewed by Cheryl McKenzie. “The Comeback.” InFocus. aptn. 27 Nov, 2014. Web. 20 July, 2015. http://aptn.ca/news/2014/11/27/comeback-mohawk-girls-infocus/
Saul, John Ralston. The Comeback. Toronto: Viking, 2014. Print. http://www.johnralstonsaul.com/non-fiction-books/the-comeback/
By Kaitie Warren
Our research is about opening up space for more sharing and more understanding. We – as members of the dominant Canadian culture, or people in general – mostly look at literature and put it into the intellectual frameworks we already have, instead of being open to it “broadening our field of vision” (Coleman). We assume that we already know the value of what we see. Respect, on the other hand, requires us to maintain some distance from the object we’re studying, and not make it into our own possession and disfigure it to fit our own context. We need to listen to the worldviews that Indigenous scholars, writers, storytellers are communicating, and use those worldviews to change our understanding of Canadian literatures of all kinds (Coleman).
Much of Coleman’s intervention is based on Charles Taylor’s influential article “The Politics of Recognition”, which I want to look back to for some foundation. Charles Taylor is a Canadian political philosopher, professor at McGill, and known for his emphasis on political action. He himself has been involved in politics, connected with the NDP. Taylor starts by talking about the important link between identity and recognition, in that a minority identity can be seriously harmed if it is not correctly recognized (25). He goes on to discuss the evolution of this ideology. For example, the idea that people have a moral compass, an internal understanding of right and wrong. Therefore “being in touch with our moral feelings matters” (Taylor, 28). Can we relate this to Lee Maracle’s statement that “the spiritual objective of study is to transform the way we see, to broaden the field of vision” (70)? I instinctively try. But Taylor is describing something very firmly rooted in Western culture, and Maracle is talking about the Salish perspective. Here, our goal is to find ways to relate to other perspectives without conflating them with our own.
Taylor moves to the social plane, where “the understanding that identities are formed in open dialogue, unshaped by a predefined social script, has made the politics of equal recognition more central and stressful” (Thomas, 36). He means that in a society with multiple identities, the minority ones are at risk of being unrecognized – seen as inferior – and that amounts to oppression. Many minority groups and peoples seek recognition in their own ways. Our politics of difference demands that we recognize the unique identity and distinctness of a group. Failing to do so, assimilating distinct identities into a dominant majority, “is the cardinal sin against the ideal of authenticity” (Taylor, 38). But, we are asking for recognition of something that we do not all share or understand. Our goal here is to gain understanding of difference, and how to work with difference and grow from it, and avoid snuffing it by acting like we understand the distinctness of someone else.
Works Cited
Coleman, Daniel. “Epistemic Justice, Canlit, and the Politics of Respect.” Canadian Literature 204 (2010): 124-126. Academic Search Complete. Web. 29 June 2015.
“Identity.” Indigenous Foundations. UBC. n.d. Web. 30 Aug 2015. http://indigenousfoundations.arts.ubc.ca/home/identity.html
“KNU History.” Karen National Union. n.d. Web. 3 Aug 2015. http://karennationalunion.net/index.php/burma/about-the-knu/knu-history
Maracle, Lee. “Oratory on Oratory.” Trans.Can.Lit.: Resituating the Study of Canadian Literature. Ed. Smaro Kamboureli and Roy Miki. Waterloo: Wilfrid Laurier UP, 2007. 55-70. Cerium Archives. Web. 20 Aug 2015. http://archives.cerium.ca/IMG/pdf/Maracle_Oratory_on_Oratory.pdf
Mathien, Thomas and Karen Grandy. “Charles Taylor”. The Canadian Encyclopaedia. 24 June 2007. Web. 3 Aug 2015. http://www.thecanadianencyclopedia.ca/en/article/charles-taylor/
OACP Diversity Committee. “Aboriginal Peoples – Our Nations Our Land.” Youtube. 15 Nov 2013. Web. 30 Aug 2015. https://www.youtube.com/watch?v=GLaZbAqLP3k
Taylor, Charles. “The Politics of Recognition.” New Contexts of Canadian Criticism. Ed. Ajay Heble, et al. Peterborough: Broadview, 1997. 98-131. Proquest. Web. 1 Aug 2015. http://site.ebrary.com/lib/ubc/reader.action?ppg=39&docID=10035810&tm=1438659478900
By Kaitie Warren
This UBC Press video discusses the use of oral history in the court system since the court case Delgamuukw. Delgamuukw was a court case in British Columbia that was concerning Aboriginal title. The trial concluded that oral history could be used as evidence in the court system, and that it can be considered as proof. Gitksan and Witsuwit’en during the trial used oral histories and oral recounts to defend their position.
The video explains why there is concern about oral histories being used in the court system. Many, even though it is legal and can be used as evidence, believe oral histories of Aboriginals are illegitimate and show a bias against Aboriginal histories. Some in the field of law regard evidence as written documents, so any form of oral evidence is considered to them to be hearsay and therefore not correct. The video connects how Aboriginal oral histories are still very misunderstood. This works great for our intervention as we explore the misunderstandings and cultural biases against oral histories.
Although the panel discussion is lengthy, it is thorough and in-depth. There are students, professors, community members and more that contribute to the discussion. It is refreshing to see this discussion as it incorporates a lot of different people with varying background and personal interests that really come together to make a discussion. One of the points raised is that there remains a wider, “general suspicion” in Western culture of narrative stories or stories that passed on generation to generation. This also signals the wider distrust of Aboriginal histories and Aboriginal rights in Canada. As the case is about land rights, there is a lot of distrust about the stories being used in court to make legal procedures on land rights. However, as some of the panel members point out, there is power in symbols and Aboriginal stories. They do say that there needs to be a cultural interpreter available so it can be presented in court in a way that can be shown as evidence. The video is very helpful to our discussions and interests and contains a wide variety of opinions that our group can use to compare and contrast how people view oral histories and Aboriginal culture within it.
By Alyssa Ready
Works Cited
Gérald A. Beaudoin. “Delgamuukw Case”. Canadian Encyclopedia. Canadian Encyclopedia, 02/07/06. Web. Retrieved from http://www.thecanadianencyclopedia.ca/en/article/delgamuukw-case/
Gitksan Government Commission. 2011. Web. Retrieved from http://www.gitxsangc.com
Government of the Wet’suwet’en. No date or publisher. Retrieved from http://www.wetsuweten.com/communities/skin-tyee
UBC Press. “Aboriginal Oral History in the Courtrooms: More than a matter of evidence.” Youtube. Feb 27, 2012. Video. Retrieved Aug. 3, 2015 from https://www.youtube.com/watch?v=LhGhvhqyy38.
Bob Joseph. “11 Things you Should Know about Aboriginal Oral Traditions.” Indigenous Corporate Training Inc. Nov 5, 2014. Retrieved from http://www.ictinc.ca/blog/11-things-you-should-know-about-aboriginal-oral-traditions
This article is about how Aboriginal schools are starting Aboriginal language programs to try to boost the number of people that can speak and carry on the languages and the language tradition to be able to pass it on to new generations, and so the language does not die out. The article compares the success rates of an Aboriginal language immersion program (similar to French immersion in Canada) and a second languages program using the Mi’kmaq language. It studies the success rate of both their skills for the Mi’kmaq language as well as their English language skills. It was found through the article’s research that the immersion group had stronger Mi’kmaq language abilities, but both groups had the same level of skills at English.
The article discusses how dominant English is and how pervasive it is in Western culture. The parents of the children studying the Mi’kmaq language in school were committed to teaching their children traditional Aboriginal languages, but were also equally and if not more, concerned that it could perhaps worsen their English skills which make it harder to fit into the Western world and communicate with others. Where English and French are spoken in Canada on a dominant basis (French is certainly stronger in particular areas of Canada), Aboriginal languages may be only spoken in one area or with one group. This makes it harder for governments, education boards, and the general public to see the value in teaching Aboriginal languages. This can be interpreted as a wider dismissal of Aboriginal values and heritage.
This article will help my group delve into the cultural dominance of Western beliefs and languages within Canada. Why is it that schools have French and English programs, with some high schools offering others (my school offered Japanese, German, and Spanish), but few schools offer Aboriginal language courses? Aboriginal immersion has been shown in numerous case studies to help language skills and communication in general to improve. Why is the cultural dominance of English so pervasive? How does this link to the overall politics of respect in regards to Indigenous literature and language? This piece will help our group answer those questions as it provides both qualitative and quantitative research to guide us and help explore this area.
By Alyssa Ready
Works Cited
Canadian Council on Learning. “Aboriginal Learning in-depth”. No date. Web. Retrieved from http://www.ccl-cca.ca/CCL/Reports/StateofAboriginalLearning/SALCaseStudiesStory2.html
First Peoples’ Language Map. First Peoples’ Heritage, Language, and Heritage Council. No date. Retrieved from http://maps.fphlcc.ca
McCue, Duncan. “Skwomesh language revitalized by First Nation youth through DIY immersion.” CBC, web. Feb 14, 2015 retrieved from http://www.cbc.ca/news/aboriginal/skwomesh-language-revitalized-by-first-nation-youth-through-diy-immersion-1.2940513
Mydans, Seth. “Across cultures, English is the word”. NY TIMES, web. April 9, 2007. Retrieved from http://www.nytimes.com/2007/04/09/world/asia/09iht-englede.1.5198685.html?pagewanted=all&_r=0
Usborne, E., Peck, J., Smith, D., & Taylor, D. M. (2011). Learning through an aboriginal language: The impact on students’ english and aboriginal language skills. Canadian Journal of Education, 34(4), 200-215. Retrieved from http://search.proquest.com.ezproxy.library.ubc.ca/docview/923621232?accountid=14656
Dr. Eileen Antone a member of the Oneida of the Thames First Nation is a faculty member in the Transitional Year Programme of the University of Toronto where the primary focus of her work is with Aboriginal students achieving university studies. One aspect of Antone’s academic career is “the reclaiming of voice and is based on personal experience and a case study of the Onyota’a:ka of the Thames (also known as the Oneida Nation of the Thames) and their experience in the formal Euro-western educational system” (Antone 19).
In Eileen Antone’s journal article, “Empowering Aboriginal Voice in Aboriginal Education,” Antone describes the difficulty of growing up as an Onyota’a:ka girl, in the Euro-Western educational system as throughout her article, Antone describes her time education as a child as made to feel inferior, and to have her voice silenced. She was taught, at an early age, the necessity to assimilate, into the dominant culture, and try to be another member, of an Anglo- Canadian society, but as she progressed through school, she not only realized how silenced she was, but also other aboriginal members as well.
Antone issues for the importance of teaching Onyota’a:ka children, their history and ways they relate to their respective territories. Antone begins her article by speaking, in her formal Oneida language of the Iroquois, as she introduces herself to her readers. This small introduction, in her Oneida dialect, is a way of beginning the discussion of “reclaiming voice.” Through her more traditional dialect she communicates who she is, and what she has become, which offers a sense of decolonization, as she communicates who she is, through her own traditional language. Instead of communicating through the dominant culture language of English, she uses her formal Oneida language of the Iroquois to describe herself. This decolonization is one way in which she, throughout her article provides, examples in which the Euro-western educational system has ultimately failed her and the children of the Oneida Nation, as it provided a limitation on their cultural production towards society, as well as silencing their voice. It is important to understand that Antone teaches the reader, through personal experience, the difficulties of Euro-western education for aboriginal people.
By Jeff Malo
Work Cited
Antone, Eileen. “Empowering Aboriginal Voice in Aboriginal Education.” Canadian Journal of Native Education 24.2 (2000): 92-101. Print.
“Taskforce on Anti-Racism.” Ryerson University. Web. 3 Aug. 2015.
Robin Ridington is a professor emeritus at the University of British Columbia where he teaches anthropology. Ridington is also an expert on oral history on First Nations. Ridington has been writing articles since 1978 and continued until 2003. Ridington’s works has been mentioned in numerous books and chapters of other publications.
In the article “Re-Creation in Canadian First Nations Literatures: “When You Sing It Now, Just like New” by Robin Ridington, Ridington discusses “how contemporary Canadian First Nation writers, orators and artists continue to recreate their native tradition using the wide variety of settings and media now available to them” (Ridington 222). Ridington argues that the contemporary stories that today’s first nation writers create, still express those embedded in oral tradition. Through the stories of Harry Robinson, Thomas King and Dan Michel story, expresses his argumentative point on how oral tradition, still expresses those embedded in oral tradition.
What I found to be of interesting was the story of Dan Michel’s story and the story of the grizzly bear and its meaning. Dan Michel, a Wistuwit’en chief Wigetimstochol, lectured at a conference, about the stories he tells his grandchildren when he takes them hunting. In summary, Dan Michel’s stories, include the interactions between him and the grizzly bear and adds a modern twist on the stories, to make them relevant to the listener. Through the use of metaphor, Dan Michel demonstrates, the relationship he has with the government and that the relationship with the grizzly bear “stands for the overall relationship of his people to the ancestral lands” (Ridington 223). The importance of this story, in my opinion, articulates the ability of the first nation speakers to speak out and contribute significantly to society. The stories that Michel used, was to evoke a political understanding of Wistuwit’en, and their fundamental principles towards fishing. Through contemporary storytelling, Michel was able to provide an appropriate means of dealing with current legal and political disputes. The main takeaway that I have from this article is the power of speaking up and using storytelling to not only provides the reader a new perspective but to also illustrate a moral that is seen as essential.
Works Cited
Ridington, Robin. “Re-Creation in Canadian First Nations Literatures: “When You Sing It Now, Just like New”” Anthropologica 43.3 (2001): 221-30. Print.
Robin Ridington. Robin Ridington’s Homepage. Plume of Cockatoo Press. January. 2014.
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