Mémoire
Anne-Pascale Targé
Article scientifique
This essay contemplates the context of treaty and the values it offers as a way to imagine anew a just relationship between Indigenous and non-Indigenous peoples within the particular context of education. It begins with a theoretical meandering of sorts, a ‘thinking it through piece’, and asks, ‘What does the treaty relationship, as envisioned by Indigenous peoples, teach us about critical and respectful pedagogy? What are the tensions and contradictions involved in teaching from and through treaty. The essay then explores the implications of a treaty lens within formal schooling through including both Indigenous and non-Indigenous perspectives. Situating treaty within identity, relationship, and a sacred dialogue, the focus is less on treaty or treaties themselves and but rather explores the spirit and possibility of ‘treaty’, as imagined by Indigenous peoples, in thinking about transgressive pedagogies and practicing transformative dialogue.
Margaret Kovach
Livre
Western philosophy has long held scientific rationalism in a place of honour. Reason, that particularly exalted human quality, has become steadily distanced from the metaphysical aspects of existence, such as spirit, faith, and intuition.In Tsawalk, hereditary chief Umeek introduces us to an alternative indigenous worldview -- an ontology drawn from the Nuu-chah-nulth origin stories. Umeek develops a theory of "Tsawalk," meaning "one," that views the nature of existence as an integrated and orderly whole, and thereby recognizes the intrinsic relationship between the physical and spiritual. By retelling and analyzing the origin stories of Son of Raven and Son of Mucus, Umeek demonstrates how Tsawalk provides a viable theoretical alternative that both complements and expands the view of reality presented by Western science. Tsawalk, he argues, allows both Western and indigenous views to be combined in order to advance our understanding of the universe. In addition, he shows how various fundamental aspects of Nuu-chah-nulth society are based upon Tsawalk, and what implications it has today for both Native and non-Native peoples.A valuable contribution to Native studies, anthropology, and philosophy, Tsawalk offers a revitalizing and thoughtful complement to Western scientific worldviews.
Eugene Richard Atleo
Article scientifique
De nombreux locuteurs de la langue inuit à Iqaluit (Nunavut) expriment le désir que la situation linguistique évolue idéalement vers un bilinguisme stable. Néanmoins, les efforts de promotion de la langue inuit n’infléchissent pas nettement la dynamique de perte de la langue dans la capitale du territoire. Étudier le rôle de l’écriture dans la recherche de ce bilinguisme stable permet une meilleure compréhension des choix langagiers chez les locuteurs bilingues. Les attitudes des locuteurs montrent que pour consolider la transmission intergénérationnelle il faut prendre en compte une tendance à la marginalisation de l’écrit en langue inuit au quotidien.
Aurélie Hot
Article scientifique
Five Nuu-chah-nulth Elders engaged in the examination of a Nuu-chah-nulth story forwhat they considered learning. A network of eight learning archetypes inhabited the storyto demonstrate a range of learning strategies. The Elders identified features central to acultural learning project, which included prenatal care and grandparent teaching, spiritual bathing, partnerships, ritual sites, and ancestor names. Learning strategies were understood as embedded and embodied in the form of characters displaying the archetypes.The storywork process used by the Elders, systematized as phenomenological orienteering and operationalized as metaphorical mapping, was found to be a useful methodology.Five Nuu-chah-nulth Elders engaged in the examination of a Nuu-chah-nulth story forwhat they considered learning.Cinq aînés nuuchahnulth ont participé à une étude portant sur un récit nuuchahnulth qui avait, selon eux, une visée pédagogique. Le récit comporte un réseau de huit archétypes pédagogiques qui illustrent une gamme de stratégies d’apprentissage. Les aînés ont identifié des éléments clés d’un projet d’apprentissage culturel, dont les soins prénataux,l’enseignement par les grands-parents, le bain spirituel, les partenariats, les sites rituels et les noms ancestraux. L’on estimait que les stratégies d’apprentissage étaient intégrées dans les personnages qui leur donnaient corps en représentant des archétypes. Le processus deconstruction d’un récit qu’emploient les aînés, systématisé par une orientation phénoménologique et opérationnaliser par la représentation métaphorique, s’est avéré une méthodologie utile. Cinq aînés nuuchahnulth ont participé à une étude portant sur un récit nuuchahnulth qui avait, selon eux, une visée pédagogique. Le récit comporte un réseau de huit archétypes pédagogiques qui illustrent une gamme de stratégies d’apprentissage. Les aînés ont identifié des éléments clés d’un projet d’apprentissage culturel, dont les soins prénataux, l’enseignement par les grands-parents, le bain spirituel, les partenariats, les sites rituels etles noms ancestraux. L’on estimait que les stratégies d’apprentissage étaient intégrées dans les personnages qui leur donnaient corps en représentant des archétypes. Le processus de construction d’un récit qu’emploient les aînés, systématisé par une orientation phénoménologique et opérationnaliser par la représentation métaphorique, s’est avéré une méthodologie utile.
Marlene Renate Atleo
Rapport
Carole Lévesque; Geneviève Polèse
Article scientifique
Th is article examines diff erent ontologies of land in settler colonialism and Indigenous movements for decolonization and environmental justice. Settler ontologies of land operate by occluding other modes of perceiving, representing, and experiencing land. Indigenous ontologies of land are commonly oriented around relationality and reciprocal obligations among humans and the other-than-human. Drawing together scholarship from literatures in political economy, political ecology, Indigenous studies, and post-humanism, we synthesize an approach to thinking with land to understand structures of dispossession and the possibilities for Indigenous revitalization through ontological hybridity. Using two diff erent case studies—plantation development in Indonesia and land revitalization in the Confederated Salish & Kootenai Nation—we further develop how settler and Indigenous ontologies operate on the ground, illumi-nating the coexistence of multiple ontologies of land. Given the centrality of land in settler colonialism, hybrid ontologies are important to Indigenous movements seek- ing to simultaneously strengthen sovereignty over territory and revitalize land- based practices.
Paul Berne Burow; Samara Brock; Michael R. Dove
Thèse
This a study centered on a non-formal place based learning program delivered to ten First Nation and Metis urban youth during the summer and fall of 2006. I used Cajete's (2000a) notion of curricula as maps, the growing body of literature associated with place-based learning (Gruenewald, 2003), and understandings of place as known by Indigenous Elders and academics (Kawagley & R. Barnhardt, 1999) to initiate a program that sought to teach at the intersection of knowledge and nature. Place-based education has special significance in contexts where Indigenous people have developed a deep, longstanding relationship to the place in which they have lived for millennia. Newhouse & Peters (2003) importantly point out that when Aboriginal people move into cities, unlike other urban in-migrants, very often they are travelling within their traditional territories.The intent of the study was to garner an understanding of how urban Native youth experience identity, place and education in the early twenty-first century. I employed both a conventional and visual research approach to data collection, the latter helping to privilege the frequently silenced voices of Indigenous youth. The use of a visual research method along with critical race theory (CRT) in qualitative research (Parker & Lynn, 2002) allow for greater emphasis on the 'voice' of participants, male and female, fourteen to sixteen years of age. Made explicit through their voice is that race and racism heavily influence their sense of Indigenous identity and experience of place on the Canadian prairies. Using CRT in education (Ladson-Billings, 1999), I highlight the contradictions produced by an ecology-focused place-based learning for urban Native youth. I argue that an uneven emphasis on environmental, rural, and outdoor learning in place-based education, at times tied to the discourses of authenticity and neo-primitivism, obscures ongoing oppression and a full analysis of the ways in which identities are constructed and maintained in the domination of peoples, places, and knowledges. Suggested by this research is an alternative conception of place-based learning that is concerned with the local environment in ways that resonate with anti-racist education and the noncompartmentalized ways of knowing available in Indigenous knowledge systems.
Tracy Lynn Friedel
Chapitre
Mandawuy Yunupingu
Livre
Western education has often employed the bluntest of instruments in colonizing indigenous peoples, creating generations caught between Western culture and their own. Dedicated to the principle that leadership must come from within the communities to be led, Voices of Resistance and Renewal applies recent research on local, culture-specific learning to the challenges of education and leadership that Native people face.Bringing together both Native and non-Native scholars who have a wide range of experience in the practice and theory of indigenous education, editors Dorothy Aguilera–Black Bear and John Tippeconnic III focus on the theoretical foundations of indigenous leadership, the application of leadership theory to community contexts, and the knowledge necessary to prepare leaders for decolonizing education.The contributors draw on examples from tribal colleges, indigenous educational leadership programs, and the latest research in Canadian First Nation, Hawaiian, and U.S. American Indian communities. The chapters examine indigenous epistemologies and leadership within local contexts to show how Native leadership can be understood through indigenous lenses. Throughout, the authors consider political influences and educational frameworks that impede effective leadership, including the standards for success, the language used to deliver content, and the choice of curricula, pedagogical methods, and assessment tools.Voices of Resistance and Renewal provides a variety of philosophical principles that will guide leaders at all levels of education who seek to encourage self-determination and revitalization. It has important implications for the future of Native leadership, education, community, and culture, and for institutions of learning that have not addressed Native populations effectively in the past.
Dorothy Aguilera–Black Bear; John W. Tippeconnic III