Create To Learn Digital Skills Traditional Teachings From First Nations M Tis And Inuit Creatives

Winner of the 2003 Trillium Book Award "Stories are wondrous things," award-winning author and scholar Thomas King declares in his 2003 CBC Massey Lectures. "And they are dangerous." Beginning with a traditional Native oral story, King weaves his way through literature and history, religion and politics, popular culture and social protest, gracefully elucidating North America's relationship with its Native peoples. Native culture has deep ties to storytelling, and yet no other North American culture has been the subject of more erroneous stories. The Indian of fact, as King says, bears little resemblance to the literary Indian, the dying Indian, the construct so powerfully and often destructively projected by White North America. With keen perception and wit, King illustrates that stories are the key to, and only hope for, human understanding. He compels us to listen well.

"This resource will help classroom teachers and staff better serve the needs of their Aboriginal students. The process of development was one of consultation, information gathering, drafting, more consultation and re-drafting. The contributors to this resource include Aboriginal Elders, teachers and psychologists, as well as other members of Alberta's Aboriginal communities. Culturally-relevant approaches effectively serve the learning needs of Aboriginal students. Traditional and contemporary Aboriginal cultures offer a number of frameworks for understanding, guiding, learning from and teaching students. The relationship between student and teacher is the heart of Aboriginal education. The teacher's relationship with each student is based on observing and learning about the individual child and his or her unique learning needs in order to help the child grow holistically--spiritually, physically, mentally and emotionally. This resource offers information about Aboriginal cultures and perspectives, practical ideas, and sample strategies that will help teachers meet the needs and recognize the gifts of Aboriginal students. Many of the sample strategies are good for all students and are relevant for a range of educational settings and contexts. The guiding principles reflect understanding and respect of diversities of aboriginal cultures, languages and histories, respectful classroom atmosphere, collaborative relationships with families and communities and teacher recognition and continued assessment of the learning strengths and needs of each Aboriginal student. The resource is organized into seven chapters: (1) Worldviews and Aboriginal Cultures: Where hearts are rooted; (2) Aboriginal Students: Who are they? How do they learn?; (3) The Classroom: A community of learners; (4) School, Family and Community: Sharing the responsibility; (5) Learning Strategies for Aboriginal Students: Opportunities to make learning meaningful; (6) Assessment: Authentic reflections of important learnings; and (7) Teaching Aboriginal Students with Learning Disabilities: Recognizing gifts and strengths. Each chapter contains information, sample strategies, shared wisdom from Aboriginal scholars and Elders, and related stories shared by Aboriginal teachers and liaisons. An index and feedback form are included in this document. (Contains 25 appendices.)"-- from ://eric.ed.gov/?id=ED491527.

Post-secondary education, often referred to as "the new buffalo," is a contentious but critically important issue for First Nations and the future of Canadian society. While First Nations maintain that access to and funding for higher education is an Aboriginal and Treaty right, the Canadian government insists that post-secondary education is a social program for which they have limited responsibility. In "The New Buffalo, "Blair Stonechild traces the history of Aboriginal post-secondary education policy from its earliest beginnings as a government tool for assimilation and cultural suppression to its development as means of Aboriginal self-determination and self-government. With first-hand knowledge and personal experience of the Aboriginal education system, Stonechild goes beyond merely analyzing statistics and policy doctrine to reveal the shocking disparity between Aboriginal and Canadian access to education, the continued dominance of non-Aboriginals over program development, and the ongoing struggle for recognition of First Nations run institutions.

This book is open access under a CC BY 4.0 license. This book brings together contributions by researchers, scholars, policy-makers, practitioners, professionals and citizens who have an interest in or experience of Indigenous pathways and transitions into higher education. University is not for everyone, but a university should be for everyone. To a certain extent, the choice not to participate in higher education should be respected given that there are other avenues and reasons to participate in education and employment that are culturally, socially and/or economically important for society. Those who choose to pursue higher education should do so knowing that there are multiple pathways into higher education and, once there, appropriate support is provided for a successful transition. The book outlines the issues of social inclusion and equity in higher education, and the contributions draw on real-world experiences to reflect the different approaches and strategies currently being adopted. Focusing on research, program design, program evaluation, policy initiatives and experiential narrative accounts, the book critically discusses issues concerning widening participation.

In 1884, the Canadian government enacted a ban on the potlatch, the foundational ceremony of the Haida people. The tradition, which determined social structure, transmitted cultural knowledge, and redistributed wealth, was seen as a cultural impediment to the government’s aim of assimilation. The tradition did not die, however; the knowledge of the ceremony was kept alive by the Elders through other events until the ban was lifted. In 1969, a potlatch was held. The occasion: the raising of a totem pole carved by Robert Davidson, the first the community had seen in close to 80 years. From then on, the community publicly reclaimed, from the Elders who remained to share it, the knowledge that has almost been lost. Sara Florence Davidson, Robert’s daughter, would become an educator. Over the course of her own education, she came to see how the traditions of the Haida practiced by her father—holistic, built on relationships, practical, and continuous—could be integrated into contemporary educational practices. From this realization came the roots for this book.

"This practical guide is essential reading for all filmmakers shooting in Australia. Research and written by lawyer Terri Janke, Pathways & Protocols provides advice about the ethical and legal issues involved in transferring Indigenous cultural material to the screen. Whether shooting in country or city, with an Indigenous cast or not, practitioners of film, TV and digital media projects are encouraged to recognise and respect Indigenous people's images, knowledge, stories and land in the production of audiovisual material."--Back cover.