521: Indigeneity, Technology & Education
Adding to the collage:
When I think of technology, I tend to lean toward the tools that aid us in producing something. In the era of colonization, the colonizers believed in their superiority over the colonized. Western Europeans for instance had large sailing vessels, fire arms, armour, oral and written communication, stone and masonry architecture etc. The people of the New World also had their own forms of on-water transportation, weapons and protective clothing. As a result of the more powerful technologies of the Old World, the New World was subjugated as lesser than the Old. At the heart of the situation we face today, is the issue of the vast differences between the technologies which each side commanded at the time of their first meeting. The implications of this hierarchy continue to have ramifications today. |
A brief snapshot of 521:
Cultural sensitivity, acceptance, understanding and respect are tenets that Canadians tend to believe are at the heart of who we are as a nation. While a careful study of our history reveals instances that prove our lineage to be of quite the opposite to our present day sense of self, we are nonetheless a federation of individuals coming together and proud of our cultural histories.
ETEC 521 shone a spotlight on the implications for education in countries such as Canada, woven together by the tensions of cultural dominance and the under riding conflicts of unresolved wrongs committed in a distant past. Technology had its role to play in the past but is now becoming a tool to open conversations, advance education and promote awareness. While the road ahead will not be smooth and always clearly visible, this course allowed me to critically examine these and other issues in a grand scale while also applying them to the reality of my life here in Victoria, British Columbia.
Cultural sensitivity, acceptance, understanding and respect are tenets that Canadians tend to believe are at the heart of who we are as a nation. While a careful study of our history reveals instances that prove our lineage to be of quite the opposite to our present day sense of self, we are nonetheless a federation of individuals coming together and proud of our cultural histories.
ETEC 521 shone a spotlight on the implications for education in countries such as Canada, woven together by the tensions of cultural dominance and the under riding conflicts of unresolved wrongs committed in a distant past. Technology had its role to play in the past but is now becoming a tool to open conversations, advance education and promote awareness. While the road ahead will not be smooth and always clearly visible, this course allowed me to critically examine these and other issues in a grand scale while also applying them to the reality of my life here in Victoria, British Columbia.
Connecting Weblog to Research Interests
Introductory thoughts:
In taking this course, my thoughts and feelings around indigeneity and technology meandered as does a tributary heading toward a large body of water. At times ideas rushed forward like class 3 rapids while most other times the body of thought was happy to move downstream in careful, ponderous reflection. Being interested in the factors that have lead to the community of which I am a part of, I decided to take a closer look at the Greater Victoria Area (GVA), made up of Victoria, Oak Bay, Saanich, Sydney and the Western Communities. More specifically, I planed to focus on how the Western dominant culture had at times worked with, clashed or merged with the Coast Salish Nations in the area. My sense was that the dominant culture, although it may have initially bullied its way into determining what our community has come to look like and be defined as, had been tempered by the communities, beliefs and values of , among others, the T’Souke, Songhees and Esquimalt Nations to produce a uniquely hybrid sense of community. I was eager to discover how technology played and continues to play a role in this hypothesized relationship.
The 4 weblogs below detail my research in its infancy and as it grew to reflect my changing ideas and discoveries.
Weblog 1 - Selected research areas/Bands of interest
Esquimalt Indian Band 1000 Thomas Road Victoria, BC V9A 7K7 (250) 381-7861 Fax: (250) 384-9309 Chief Benedict Andrew Thomas (2012) [email protected] Web: http://www.esquimaltnation.ca/ Songhees Songhees Band Admin. Office 1500D Admirals Road Victoria, BC V9A 2R1 (250) 386-1043 Fax: (250) 386-4161 Chief Robert Sam (2012) [email protected] Web: http://www.songheesnation.com Te’mexw Treaty Association T'Sou-ke Nation P.O. Box 307 2154 Lazzar Road Sooke, BC V9Z 1G1 (250) 642-3957 Fax: (250) 642-7808 Chief Gordon Plane (2012) [email protected] Te’mexw Treaty Association Web: http://www.tsoukenation.com/ Weblog 2 - Research quickly revealed that First Nations (FN) groups in Victoria were active and contributing members to the GVA. The projects underway by local bands and FN groups benefited the entire Capital Region as a whole.
Entry #1 A quick viewing of the T'Sou-ke Nation's website highlights a strong relationship between it and the group SolarBC. It seems that the T'Sou-ke Nation, through its Smart Energy Group (web page no longer active) was "created with the purpose of educating the T’Sou-ke community about the importance of low impact sustainable energy, through the use of culture, traditional values and historical means of communication." My take of the information presented is that the T'Sou-ke Nation is taking a clear leadership role in welcoming environmentally friendly, smart energy solutions by blending Western and traditional Coast Salish beliefs and sciences. Of continuing interest to me is the amount of publicity that the project is garnering, see the Solar Forum & Gathering page (web page no longer active). It is clear that this unique venture is redefining the T'Sou-ke Nation and as a result the interdependent communities that surround it. Entry #2 In Victoria there is there is the Victoria Native Friendship Centre (VNFC), which lists the following aims on Community and Culture Relations page: 1. To create better understanding between Frist Nations people and the general public, and to promote planning with government, health, welfare, church and other agencies to improve the quality of services and facilities for First Nations people in the community; and 2. To encourage the public to take an informed interest in the promotion of these objectives and in the general well-being of First Nations people. Implicit in aim number one is the fact that there is a need to improve the understanding(s) between FN people and the general public. While there is no great surprise there, I did find aim number two interesting in that there is a desire to engage the public involved in achieving aim number one. To me, it seems that there is a welcoming and inclusive tone to this second aim which hints that the creation of community is not to be looked at in isolation. A FN community is linked to the surrounding community and vice versa. My future searches need to revolve around tangible examples of such an interconnected relationship. Entry #3 The Esquimalt Nation is presently building a Community Centre, which will be on the corner of Admiral’s Road and Thomas Way. The community plan is based on ‘Natural Laws’ which inform the ‘Cycle of Life’. A quick overview of these laws are linked on the site for those, like myself, who are unfamiliar. Of particular interest to me, as it relates to my research topic, is how will this community center enhance and support all of the surrounding communities. My impression is that this site will be intended for us by all and not just the FN communities but press on such details have not yet been released. Entry #4 FN Community Wellness in 2001 In my attempt to refine my understanding of how different FN communities define culture I happened upon this Federal 2004 report by the Strategic Research and Analysis Directorate Indian and Northern Affairs Canada which aimed to do 4 things: 1. [Identify] prosperous First Nations communities which could serve as role models and sources of best practices for less developed communities. 2. [Identify] those communities whose particularly serious socio-economic difficulties demand immediate attention. 3. [Create a] system of scores can be used in myriad other research projects to expeditiously and cost-effectively assess the determinants and correlates of well being in First Nations communities. 4. [Examine] wellbeing in First Nations communities relative to other Canadian communities. At first I was surprised by the fact that such a report existed but then I quickly bought into the need to establish present benchmarks upon which future research could be compared and referenced. Recognizing that this 2004 report was based on 2001 data, it seemed logical to me to expect subsequent reports deriving from the 2006 and 2011 censuses. I would estimate that completed reports would be published in 2009 and 2014 respectively as per the 3-year research and publishing window of the 2001 census and 2004 report. I have not been successful in finding any such reports. As a result, the following questions have emerged in my mind: a. Did Strategic Research and Analysis Directorate Indian and Northern Affairs change it’s name? b. Was the Directorate quietly removed in a post 2004 Federal Budget and thus ceases to exist? c. Did the Directorate determine that such research was not longer needed or important? d. Did the census stop asking questions that produced relevant data? Part of me hopes that questions a. is the reason why I have not found any subsequent reports. Sadly, if any of the remaining questions are the reason for the lack of follow up reports, then we may be doing our society and collective culture a disservice. Entry #5 A Short History of Victoria & First Nations Check out the video at the bottom of this site. In collaboration with the written text of the webpage, the video seems to pictorially tell a story of how the city of Victoria, BC and it’s surrounding 9 Coast Salish FN Bands have created a uniquely Northwest FN, British/European, and Asian community. Interestingly, there is no dialogue or voice over. Be forewarned, the video was produced in partnership between the Province of BC, Tourism Victoria and the Victoria Conference Centre. As a result, everything is presented with a slight air of picturesque, romantic perfection, which I guess is important if you want people to visit. Needless to say, none of the unsavory aspects of Victoria made the video ;) Weblog 3 - Slowly some of the wrongs of the past began to emerge. On the other hand, institutions like Royal Roads University and the University of Victoria have publicly acknowledged the FN lands on which they are built and have dedicated efforts to build stronger relationships with local bands. Such actions on the part of universities illustrates a strong desire to recognize wrongs and to begin the healing process.
Entry #1 What a website! In my initial perusals this site takes on the issue of Aboriginal Title and Rights. With specific reference to the ‘Indian-Land’ Page and the ‘Disinherited’ Link, a magnifying glass is set upon the colonial actions of Queen Victoria and her Government in the role it played in promoting British settlement while subjugating FN culture and society in Victoria BC. The discussions and commentary, with specific examples of murals, buildings, statues and pictures etc. illustrates some of the foundations for present day frustrations and struggles for equality, on the part of FN tribes on the West Coast. Site: http://www.firstnations.de/indian_land/disinherited.htm Entry #2 Further to Entry #1, this website explores the term ‘Redwashing’ and the implications of murals commissioned in 1932 illustrating FN in Victoria and BC. As it turns out, these 4 murals were removed as they were highly offensive and degrading, to touch on a few aspects of the discussion. Of interest to me is how the removal of these murals highlights how FN groups in Victoria continue to shape the culture of the city/community. In this case, the 1932 murals in the BC Legislative Buildings depicted a primitive and stereotypical version of aboriginal peoples. It took until 2007 for the murals to be removed as a result of a parliamentary motion. This example shows us that with concentrated and continued effort, past wrongs can sometimes be corrected. Site: http://www.firstnations.de/indian_land/misrepresented.htm Entry #3 Over and over again in my web research for my final project about the inter-related relationship between the FN groups in Victoria/Vancouver Island and how they influenced the BC’s capital, this website kept popping up. I initially brushed it aside as it appeared to be too simplistic and rudimentary to be on any use to me. However, my curiosity got the better of me and I decided to give it a read. At the top of the page is ‘First Nations’ artwork of some four-legged creature with a long tail. I grew up on Vancouver Island and have been exposed to FN art for the majority of my life, yet I have no idea what this creature is. What’s worse is the fact that there is no caption as to what the image portrays, who the artist is, where the original image can be found OR why/how it relates to the information on the site. Reading the information on the site reveals a cursory introduction to the history of Victoria and the colony of Vancouver Island and then British Columbia. The FN communities are mentioned in the first third of the information and even then are not related in the discussion that follows about European contact and the Fur Trade. So again, I wondered, what is/was the intent of the image at the top of the page? Sadly, the only answer I can arrive at is that the image is intended to give credibility, as in authenticity of being immersed in FN culture, to the site. Without proper credit to the artist, reference to the importance of the creature to the region or clear link to the visual and the written text, it seems that on this site designers believed that an image is all that’s needed to pass something off as being of FN culture. I hope that others who may have visited this site, or will visit this site, see through the weak attempt at trying to represent FN culture here on Vancouver Island. Site: http://www.vancouverisland.com/general/details.asp?id=24 Entry #4 Seems like Royal Roads University (RRU) in Colwood, BC just 20 min Northwest of Victoria, has taken a leading role in recognizing the realities of land claims and title as it relates to the land surrounding the city. More specifically, RRU through it’s website recognizes its history beyond the ownership of the land by 18th century coal barons and mentions the Coast Salish as the original residents. The school then goes on to give thanks to the Coast Salish people for sharing their traditions and teachings with the university. The fact that the Indigenous Relations page is a mere two links away from the home page highlights the importance of FN culture in the Western Communities and RRU has done a good job in keeping this relationship at the forefront rather than burying it within obscure, difficult to find links on their website. I wonder how UVic’s and Camosun College’s sites deal with the issue of giving land recognition and thanks to local FN groups? Site: http://www.royalroads.ca/about/indigenous-relations Entry #5 While the University of Victoria pays homage to the Coast Salish community of southern Vancouver Island, it does so in an indirect fashion which does not seem to place as much importance on the role FN cultures on the origins of the people or roots of the land. Based on the description of the First Peoples House, perhaps more attention and respect is directed to the local nation(s) through the artwork and structure itself. However, the text on the site does do a fantastic job of welcoming to all nations. Site: http://web.uvic.ca/inaf/index.php/first-peoples-house |
Weblog 4 - Summary research indicated to me that education on the issue of FN culture here in Victoria, be it through formal institutions or personal interest, is essential in order to promote awareness. It would be easy to accept the belief that the past is the past and apologies heal all wounds. While apologies for the past are important, discussions around 'what should we do now' are essential for moving forward.
Entry #1 Having looked at how both the University of Victoria and Royal Roads University demonstrate their respective thanks to the local FN bands/tribes/clans for the land on which these universities presently reside, it only seemed logical to visit the third of the three largest post secondary institutes here in victoria, BC – Camosun College, to complete the comparison. From the outset, the name Camosun appears to be derived from the name of a Songhees settlement that was near the present day site of the Empress Hotel, in the Victoria causeway. Score one for the community college, as the other two institutions reflect staunchly British names and heritage, which makes sense as we are after all talking about Victoria, British Columbia. Two easy links from the homepage brings us to the ‘Territory Acknowledgement’ page. A brief introduction is given to the nations which first inhabited these traditional territories. Thanks are given to these same nations for their welcome and graciousness. The site goes on to detail the Legend of Camossung and helps to illustrate the importance of the history, place, people and traditions upon which the college is named. Links to a map of the traditional territories of BC’s FN peoples is prominent. As well there is a link to the Royal BC Museum at the bottom of the page, and a black and white photo of Camossung at the foot of the George Bridge. Camosun College has by far, in comparison with the University of Victoria and Royal Roads University, done the best job of recognizing the FN groups of their local area. Site: http://camosun.ca/aboriginal/territory.html Entry #2 Since I started ETEC 521, I’ve been wondering how the issue of Western education conflicts with or compliments FN belief systems or ways of knowing. While my question(s) focus more on present day instances of education I am aware of the history of Residential Schools here in Canada. More specifically, I wonder about my school district (SD #62: Sooke) which identifies itself by the Anglicized spelling of the T’So-uke First Nation which resides in the same educational catchment area of southern Vancouver Island. Our student population is made up of approximately 1000 FN students, or approximately 10% of the students in the district. So how do we, as educators, community members, mentors, leaders etc. educated in Western languages and science, excite, engage and reach out to students from a distinctly different society and culture? Having reflected on the course readings thus far, it is evident that ‘learning’ in school can sometimes run contradictory to FN experiences, stories and values. Apparently, my school district has been very much concerned with these same concerns and in 2009 proposed the Aboriginal Education Enhancement Agreement. Skimming this document, linked as off of the site below highlights some differences between Western and FN notions of ‘Student Success’ and the ‘Goals’ of education. I was glad to have taken a look at what things are being done in my own district to recognize the real and honest differences/assumptions that we tend to make about our students and their learning. Site: http://www.sd62.bc.ca/Programs/AboriginalEducation.aspx Entry #3 The Victoria Native Friendship Center in partnership with all three greater Victoria School Districts (SDs #61, 62 and 63) and the Royal BC Museum offer the First Peoples Box of Treasures Cultural Awareness Program. What is interesting to note is that this program is targeted at all students and uses in class visits and the museum to bring cultural awareness about FN culture here on Vancouver Island and BC in general. I take from this program that all the partners in program recognize and believe that to be a contributing and well rounded member of the community here in Victoria, BC one must have an awareness of and appreciation for how FN culture is intertwined with the city and the province. VNFC Community Relations Contact: Leslie M http://www.vnfc.ca/programs-services/culture-community-relations Entry #4 Thinking about ownership and intellectual property rights made me reflect on the raw issue of the ownership of actual property and items that were taken from FN groups under the guise of conversion to Christianity or public welfare in the sense of banning the potlatch. In 2007 the Royal BC Museum put on the Treasures of Tsimshain exhibit. As the site describes the history of the appropriation of FN artifacts by various European groups I pictured to pillaging of artifacts, art and assets by the Nazis in WWII. In both cases, valued treasures were lost to invaders who coveted the items as their own, passing it down to successive generations who not sell them at actions for exorbitant prices. Maybe it is at this point that our collective conscience should exercise some self control and not purchase these items. If no one bids at the auction, then the items themselves become, in essence ‘worthless’. It is then and only then that the false owners will consider returning these items to their rightful owners. So I suppose, although these crimes were committed in the past, but by continuing to participate in such auctions, it is people in today’s society who continue to perpetuate an old crime. Site: http://www.firstnations.de/indian_land/disinherited.htm Entry #5 My final project focuses on the unique way in which Victoria, BC has represented the Coast Salish culture alongside the British heritage of the city. While my research has revealed some atrocities along the way, I’ve been feeling pretty optimistic about how the city/province has evolved and recognized the Coast Salish nations of the West Coast. My feelings evaporated when I saw the ‘Indian Policy in BC’ section on the Aboriginal Affairs and Northern Development Canada site. There is a specific section on the First Nations experience in BC that identifies how BC refused to recognize First Nations land rights, unlike the rest of the provinces in the country, as was the national policy at the time. It seems to me that BC had quite a dark history given its discriminatory actions against the East Indians of the Komagata Maru, the Chinese who were forced into labour on the railroads, the Japanese Internment Camps of WW II and of course the FNs on the same region. While we often chalk these mistakes up to errors of the past and move forward, I think it is important to remember them so that we do not lose sight of the fact that things can always be better and that we should always strive to improve our present situation and understandings. Site: http://www.aadnc-aandc.gc.ca/eng/1307460755710/1307460872523 A Blend of British and Coast Salish Cultures: A Look at Community in Victoria, BC |
Closing reflections:
I suppose scratching the surface of any community would reveal some unpleasant history. My city of Victoria, BC is no exception but what makes this history so uncomfortable is the fact that we are the province's capital city, intended to represent the best of all of us. While our history clearly does not put us in good favor, our collective use of technology today is helping us to talk about the past and create opportunities to build a mutually respectful and interdependent future. Tourists flock here every year and are romanced by not only our gardens, climate and British architecture but also the prominent history of the Coast Salish Nations in this part of Canada. Hopefully our efforts to date, tell them a better story than the one hidden deep within our family tree.
Visual Credits:
Brown, Jack. (2012). Surrey History: Initial Spanish Contact. [Painting]. Retrieved from http://www.surreyhistory.ca/spanish.html
Dubé, R. (2012). A Blend of British and Coast Salish Cultures: A Look at Community in Victoria, BC. [Website]. Retrieved from http://prezi.com/ozplirwyegj0/a-blend-of-british- and-coast-salish-cultures-a-look-at-community-in-victoria-bc/
First Nations Land Rights and Environmentalism in British Columbia. (2008). Misrepresented. Retrieved from http://www.firstnations.de/indian_land/misrepresented.htm
Legislative Assembly of British Columbia. (2007). [The Grounds]. [Photograph]. Retrieved from http://upload.wikimedia.org/wikipedia/commons/0/06/British_Columbia_Parliament_Buildings_-_Pano_-_HDR.jpg
Legislative Assembly of British Columbia. (1932). Justice. [Mural]. Retrieved from http://www.firstnations.de/indian_land/misrepresented.htm
Legislative Assembly of British Columbia. (1932). Labour. [Mural]. Retrieved from http://www.firstnations.de/indian_land/misrepresented.htm
Royal BC Museum. (2014). Totem Hall. [Photograph]. Retrieved from http://royalbcmuseum.bc.ca/first-peoples/
Royal BC Museum. (2010). Mungo Martin House. [Photograph]. Retrieved from http://www.royalbcmuseum.bc.ca/RBCM_Cult_Pre/Mungo_Mart_House.aspx
Brown, Jack. (2012). Surrey History: Initial Spanish Contact. [Painting]. Retrieved from http://www.surreyhistory.ca/spanish.html
Dubé, R. (2012). A Blend of British and Coast Salish Cultures: A Look at Community in Victoria, BC. [Website]. Retrieved from http://prezi.com/ozplirwyegj0/a-blend-of-british- and-coast-salish-cultures-a-look-at-community-in-victoria-bc/
First Nations Land Rights and Environmentalism in British Columbia. (2008). Misrepresented. Retrieved from http://www.firstnations.de/indian_land/misrepresented.htm
Legislative Assembly of British Columbia. (2007). [The Grounds]. [Photograph]. Retrieved from http://upload.wikimedia.org/wikipedia/commons/0/06/British_Columbia_Parliament_Buildings_-_Pano_-_HDR.jpg
Legislative Assembly of British Columbia. (1932). Justice. [Mural]. Retrieved from http://www.firstnations.de/indian_land/misrepresented.htm
Legislative Assembly of British Columbia. (1932). Labour. [Mural]. Retrieved from http://www.firstnations.de/indian_land/misrepresented.htm
Royal BC Museum. (2014). Totem Hall. [Photograph]. Retrieved from http://royalbcmuseum.bc.ca/first-peoples/
Royal BC Museum. (2010). Mungo Martin House. [Photograph]. Retrieved from http://www.royalbcmuseum.bc.ca/RBCM_Cult_Pre/Mungo_Mart_House.aspx