Canadian Indian Residential Schools as “Cultural Genocide” (Radio Documentary)

This is a 30 minute independent radio documentary Canadian Indian Residential Schools as “Cultural Genocide.” We will look at how cultural genocide is defined and how various experts in the field would justify using the term genocide to describe the terrible tragedy that is a part of Canadian history. 

Article 2 of the Genocide Convention states that "genocide means any of the following acts committed with intent to destroy, in whole or in part, a national, ethnical, racial or religious group, as such:

(a) Killing members of the group;

(b) Causing serious bodily or mental harm to members of the group;

(c) Deliberately inflicting on the group conditions of life calculated to bring about its physical destruction in whole or in part;

(d) Imposing measures intended to prevent births within the group;

(e) Forcibly transferring children of the group to another group.

From these criteria, we see that the Indian Residential School system could easily be classified as a type of cultural genocide. We also explore the intergenerational effects of the Canadian Residential Schools. It is clear that being removed from your family and placed in these institutions could have a negative impact on your life and on the lives of your children. In addition, we provide the views of some everyday people on the issues surrounding Canadian Indian Residential Schools.  Finally, we offer some suggestions for moving forward from here, such as the promotion of aboriginal culture and awareness of past events.

Sources:

http://www.cbc.ca/news/politics/paul-martin-accuses-residential-schools-of-cultural-genocide-1.1335199

http://en.wikipedia.org/wiki/Cultural_genocide

http://www.huffingtonpost.ca/bernie-farber/canada-genocide-first-nations_b_4122651.html

http://www.huffingtonpost.ca/2013/10/18/genocide-first-nations-aboriginals-canada-un_n_4123112.html

http://www.wherearethechildren.ca/en/exhibit/impacts.html

http://www.macdonaldlaurier.ca/on-comparing-genocides/

http://caid.ca/

Songs:

Red Revolution by Robert Ouellete as sung by Ila Barker

The Road Before Us by Peter Kater

Inuit Stand Up by Susan Aglukark

Voices of the Wind by Alice Gomez

Pocahontas - World Championship Song 96 by Clayton Chief as performed by Melsin Stone

Produced by: Nicole Buhler, Keirston Smith, Cara Fehr, Sara Pirch

To Learn More (Radio Documentary) 
https://archive.org/details/RadiodocMixdownGroup2 
https://archive.org/download/RadiodocMixdownGroup2/radiodoc_mixdown%20group%202.mp3

Cultural Immersion in Schools (and curriculum integration) Radio Documentary

In our radio program our group discussed the idea of coming into a classroom as non-aboriginal teachers and the challenges of teaching aboriginal students. We looked at the cultural challenges aboriginal students face in western schools. We then talked about possible solutions.and techniques to integrate aboriginal culture in our schools and the western curriculum. Our guest in helping us understand these concepts was Joanne Halas. She spoke to us about these topics as well as what it meant for her to be an ally to aboriginal students. She did this through telling her experiences and stories.

Producers; Tyler Belog, Matt DeGraaf, Scott Church

Music: Deer Dance by Joanne Shenandoah

Kahalu'nyuhe by Joanne Shenandoah

To Learn More (radio program)

https://archive.org/details/2Group9radio  

https://archive.org/download/2Group9radio/2%20%20group9radio.mp3

Where Do We Stand in Regards to Aboriginal Education? Radio Documentary

This radio documentary is presented by classmates, Morgan Christie, Brandy Lippoway, Nicole Vaughan, and Brady Pullman. We are all students in the Faculty of Education here at the University of Manitoba. Currently in our class, EDUA 1500 Aboriginal Education, we are studying where Aboriginal and non-aboriginal peoples position themselves in regards to Aboriginal studies and education. Manitoba has a large Aboriginal population, full of Aboriginal culture, traditions and communities. Throughout Kindergarten – Grade 12 students in Manitoba study and learn about culture traits and the history of First Nations, Métis and Inuit people.

Throughout our study we targeted two significant components, First of all, we looked at who should study/or research Aboriginal Education to create the curriculum or content? and secondly we looked at who should teach this content to the students? During this radio documentary, we will summarize our findings and ask the personal opinions of two University of Manitoba instructors teaching the Faculty of Education; Gary Babiuk and Frank Deer.

Producers:  Morgan Christie,  Brandy Lippoway, Nicole Vaughan, Brady Pullman

Interviewees:

-  Gary Babiuk, University of Manitoba, Faculty of Education, Professor

-  Frank Deer, University of Manitoba, Faculty of Education, Professor

 Songs: Red Revolution: Indigenous National Anthem, Sung by Ila Barker

 To Learn More (Radio Documentary)

https://archive.org/details/AboriginalEducationRadioDocumentary

Super Savages and Sovereign Traces: Introduction to Indigenous Graphic Novels

Dr Niigaanwewidam James Sinclair a professor at the University of Manitoba is featured in a video by Trevor Greyeyes News. Niigaan talks about the course Super Savages and Sovereign Traces: Introduction to Indigenous Graphic Novels he developed at the University of Manitoba which explores the ideas of the graphic novel from the Indigenous perspective. Obviously there are the portrayals of Indigenous peoples in graphic novels by non-Indigenous peoples and the growing field of the Indigenous artist using the graphic novel to tell their own narrative and story.  The use of Indigenous peoples in graphic novels (comics) was also a means to consume the Indian, to use the image of the Indian to reinforce stereotypes. I wonder though if we can still find pride in those images of the warrior in the comics which allow Indigenous peoples to feel strong and recognize that their culture is so powerful and enduring. When the dominant culture must use anothers image to supplement their own what are they missing? What forces them to do so? Now many Indigenous artists and writers like Dave Robertson (Sugar Falls) are using the graphic novel to tell difficult stories about Indigenous survival. They take the academic and make it real. To Learn More (Video) http://www.youtube.com/watch?v=YmqvKNk4XDQ http://www.youtube.com/v/YmqvKNk4XDQ?autohide=1&version=3&attribution_tag=xDp3JMhcUFoCPTv77TSbPw&autoplay=1&showinfo=1&feature=share&autohide=1

Cultural Initiatives and Aboriginal Culture: Radio Documentary

By: Steven Schapansky, Erin Rafferty and Jeremy Ritchot

This documentary will be taking a look at aboriginal history with a focus on how the culture amongst Native Americans has evolved over the years. This short documentary will display the ecological perspectives of how the aboriginal cultures have shifted over the years, and how aboriginal peoples are beginning to reconnect with their spiritual roots through community and nature. The presenters that will be leading us through this discussion are Erin Rafferty, Jeremy Ritchot and Steve Schapansky. This documentary will begin by taking a look at the stripping of aboriginal culture through the residential schooling system and how this has lead to the detriment of the community and the ecological underpinnings of aboriginal teachings. Our view will then shift to the aboriginal communities in its present form in Manitoba and how the residential schooling system has impacted the culture as a whole and how we can help with the revival of these communities.

Music: Creek Mary's Blood from the album "Once" by Nightwish. 

To Learn More (Documentary)

https://archive.org/details/Group7RadioDocumentaryFinal

Non-Aboriginal Teachers and the Students' Culture: Radio Documentary

This documentary discussed how teachers do and should take into consideration the lives and culture of Aboriginal students when they are teaching.  There are many students out there, both Aboriginal and non-Aboriginal that have difficulties at home which could have an impact on their life in school.  This narrative brings together the thoughts of Canada’s own “8^th Fire” host, Wab Kinew, Australian educator Chris Garner, Native Studies professor, Emily Faries, American Indian Specialist, Debra Lehmkul, as well as a Louis Riel School Division teacher, Melodie.

Some of the issues of Aboriginal students and what teachers can do to help them through these issues are discussed in this documentary.  Kinew gives his expert advice on everything from the stress of students to their cultural traditions.  Garner tells us how we can help our students succeed in the classroom, Faries tells us that we need to show the students that they need to be proud of their heritage.  Lastly, Lehmkul and Melodie then showed us how they incorporate Aboriginal traditions into their classrooms.

Produced and Narrated by Craig MacFarlane; Katie Adamson; and Cheri Reimer
Music
1.  Batman Begins theme

2. Poncharelli Young Bird Northern Cree Powwow

3. Buffy Ste-Marie: Darling Don't Cry

4. Eagle and Hawk, Mother Earth (from Indian Summer Music Awards)

5. Ryan d'aoust - York Boat Days

6. Robin Hood Prince of Thieves theme

To Learn More (Documentary)

https://ia601001.us.archive.org/31/items/Group3RadioDocumentary/group%203%20radio%20documentary.mp3 

Learning to Dance the Pow wow: Stepping in time with Terrance Goodwill

Terrance Goodwill

The Great Grass Dancer Terrance Goodwill came to the University of Manitoba to teach a class (EDUA 1500 Aboriginal Education) about the great culture that he loves and supports. He was there on Oct 1, 2013 with Education teacher candidates who are training to become teachers and who will most likely be confronted with the need to address Aboriginal issues within the classroom, because even in Winnipeg many of the students will be First Nation and Métis.   

Taken from StatsCanada. The Aboriginal population living in Winnipeg is much younger than the non-Aboriginal population. In 2006, the median age4 of the Aboriginal population in Winnipeg was 26 years, compared to 40 years for the non-Aboriginal population.

In 2006, about half (49%) of the Aboriginal population was under the age of 25, compared to 30% of non-Aboriginal people. Furthermore, only 4% of Aboriginal people were 65 years and over, compared to 14% of the non-Aboriginal population. Three in 10 (30%) Aboriginal people in Winnipeg were children under the age of 15, compared to 17% of their non-Aboriginal counterparts (see chart 1). For more details on the age distribution, see table 1 in the appendix.

Aboriginal children aged 14 years and under represented 17% of the census metropolitan area's children. Just over a third (36%) of the First Nations population was 14 years of age and under. Similarly, children in this age group comprised a third of the Inuit population (33%). For the Métis population, about a quarter (27%) were aged 14 and under.

http://www.statcan.gc.ca/pub/89-638-x/2010003/article/11082-eng.htm

2006 Aboriginal Population Profile for Winnipeg

 The words Great are used because as the video demonstrates Terrance was able to use teaching techniques so naturally and involved each of the students in what he was doing. Also the students had a good time, but also learned about the history of these dances. These classes are excellent in both social studies as well as physical education because students must move, but also understand the historical changes going on in First Nations communities and the movement from celebrations to powwow from spiritual to more commercial aspects of modern culture.  Teachings like this make for greater cultural understanding, but also cross cultural competency and make the learning of students more relevant.

George Councillor, & Freeman White were the singers.

http://www.youtube.com/watch?v=SADHUd5SR7g&feature=youtu.be

http://www.youtube.com/watch?v=pel-sgw3bMA&feature=youtu.be 

Investigating the Child and Family Services of Manitoba: A History of State Parenting

Manitoba Liberal Leader Jon Gerrard came to the University of Manitoba on Oct 17, 2013 to speak about his new report on the child welfare system in Manitoba. While speaking to the teacher candidates in the Aboriginal education class he talked about his long journey in gaining greater knowledge of many of the faults of system in Manitoba. It seems that while there are many caring individuals within the system the state as the final decision maker within our institution makes for a very poor parent. It seems that state can never be a loving or caring parent to the actual parents. The current CFS system is quick on the gun not taking due process to assess families and simply just removes the child. It is a poor parent indeed. 

Replacing  apprehension with support; Replacing adversarial interventions with partnership and collaboration; Replacing fear with hope. A proposal for change to Manitoba’s child welfare system. 

Jon Gerrard and Robert-Falcon Ouellette

 

While listening to Jon Gerrard presentation I was struck by the number of children currently in care. There are very few in Manitoba who will not say the child and family services model is broken. When a child is taking into custody they could be moved 15 times in a 7 year period. While this is certainly due to a number of reasons some being the child was returned to the parents a number of times and the placements in foster families was of a short duration. Other nations have similar problems, but they are experimenting. England is doing something completely different in the providing of services to families and ensuring the protection of children.

Some English Child and Family workers instead of having large case loads will only be assigned a few families. The working day will often begin at 7 AM when they arrive at a family’s home and consist of getting the children out of bed and packing them off to school. The workers must be tough because some parents will tell them to f*&^* off. They will also video tape the going on in the home and replay what transpired to the parents in order to find better actions to different circumstances such as when kids are screaming and parents are having trouble coping. We need a Grandmother program here in Manitoba someone to demonstrate good parenting and help keep people on track at home and in looking for working and education. Manitoba currently has over 9 700 children in custody. They have become an industry in and of themselves. These children have been removed either voluntary or forcibly from the custody of parents who are unable to ensure the basic needs of their children. The great majority of children move from short term to short term placements. The system has become a self-perpetuating machine that is unable to innovate or change.

While in many cases the removal of children from biological parents care may be the best course of action for the long term interests of the child. This is especially true if they can be placed in caring foster families on a long term basis. The province though is a poor substitute for the love of a parent. Due to the nature of bureaucracy little long-term human love is given these children and the provinces becomes like a cold parent or worse a dead-beat parent.  People need to learn how to be a parent from a Grandmother. Manitoba should institute a similar program as found in England and as talked about in your presentation the Nisichawayasihk Cree Nation. Families should not be forced into the program, but many who are eligible will surely gladly sign-up for the extra help in the fight to keep their children. Families should sign a contract about certain behaviors. The English experience finds that only 15% of families will break the contract forcing the government to proceed with the removal of the children. This is a stark improvement over current rates. Too often families will meet with bureaucrats a few times in a year as we are learning in the Sinclair enquiry. We need programs that develop a sense of relationship with not multiple agencies, but one individual who allows them to better understand what actions they need to take in order to keep their children.

As we continue to maintain a system which creates a class of people that are locked into perpetual poverty and dependence upon the state, many are asking for a different way of managing child and family services. The role of the province in the daily lives of people should only be in extreme circumstances, but their role should be insuring that people have the tools and are able to get back on track. As the families are better able to perform in their personal and social responsibilities they gradually should see less of the provincial grandmother, but some parents need the chance to learn those parenting skills and the role of the state is to provide the tools so the individual can create the life that all human being deserve.    

The principal problem is that often statistics are difficult to find and to compare between jurisdictions. It is quite easy to find the information for countries such as England. When a child has been in care of the state they are 50 times more likely to not finish school. Children are also likely to repeat the same patterns of behavior with their own off spring. They are 66 times more likely to see their children taken into custody. The cost for each child in custody is 67 777$. I suspect the statistics are the same here in Manitoba, but that is difficult to ascertain. There is an enormous amount of money being spent by CFS. Sometimes you ask would be better off cutting a check to each parent in order to vanquish the poverty of the family. 

To Learn more (video)

http://youtu.be/BTdcG6V4ON4

Grand Chief Derek Nepinak and (Human) Treaty Rights

On September 18, 2013 the Grand Chief Derek Nepinak of the Assembly of Manitoba Chiefs came to the University of Manitoba to give his vision for treaty rights and relations between First Nations (or Status Indians - there was a whole debate surrounding this term) and the federal government.  GC Nepinak has been very controversial in the past year having very closely aligned himself with the Idle No More movement and has presented a opposing vision of the relations that should exist between First Nations and the Federal government. While some have accused him of trying to destroy the Assembly of First Nations when you hear CG Nepinak speak you hear someone who is concerned that the current system is not working for First Nations peoples and the current approach in dealing with the federal government is in fact not allowing First nations to be strong and self-reliant peoples, but peoples living in dependence. 

GC Nepinak has now set up another national organization of a Treaty Alliance which hopes to bring recogogniztion and respect of the treaties that have been signed by the crown and First Nations. He was introduced by Dr Niiganan Sinclair (UManitoba). He partially addressed the idea that his work is not only so he may challenge for the position of GC of the Assembly of First Nations, but promote greater understanding between Aboriginal peoples and Canadians. He certainly demonstrates that he does not beleive the approach used by current AFM leadership is working. I should note he never actually said he was interested in being CG of the AFN, but there seems to be an undercurrent pushing him to this position.

CG Nepinak is asking for a return to a original understanding of the treaties. It is a very difficult line to walk between building and destruction An Elder said to me it is easier to destroy than to build or we can live in two ways, the path of chaos or the path of the good life. It will certainly be an on going debate for years to come. If the work of GC Nepinak in Manitoba and all treaty territories to change the way First Nation peoples deal in their relations with the federal government and all Canadians starts gaining greater traction, we must remember where it started. 

To Learn More (Video)

http://youtu.be/wUh0pEkp3ek

Education Elder Verna Kirkness: A Life Building Education and Human Rights

At the studio just after the interview

 This is a two part 40 minute interview with Elder Verna Kirkness about her life in education and the building of the new field of Aboriginal Education. Verna has recently released her memoirs about her 50 year career in Aboriginal education. Creating Space: My Life and Work in Indigenous Education. She describes in great detail the roles and philosophy that she took to building the dream for equality and capacity for Aboriginal peoples to choose their own education system based on quality. While her early career started in Indian Residential Schools as one of the only Indigenous staff she slowly grew to understand her personal fields of influence that she could create  for a safer place that was more respectful of the students.

Verna explained that every few years she would change jobs looking for different experiences. Over time these jobs led her to become part of the pioneers in Aboriginal education working in small communities to the assembly of First Nations to the University of British Columbia. Her work eventually allowed her to help in the building of the First Long House of Learning... Well as Verna said `I am talking too much you should read the book [or listen to the interview].'

The book is published by University of Manitoba Press. 

To Learn More (Podcast)

PartI  https://archive.org/details/34PartIVernaKirknessMixdown 
https://archive.org/download/34PartIVernaKirknessMixdown/34%20-%20part%20i%20verna%20kirkness%20mixdown.mp3 

Part II
https://archive.org/details/35Part2VernaKirknessMixdown
https://archive.org/download/35Part2VernaKirknessMixdown/35%20-%20part%202%20verna%20kirkness%20mixdown.mp3

posing before we start with Verna and Albee Eisbrenner

adjusting the microphone

 

Asking the tough questions with Kamila Cecelon

The Official Indian Residential School Apology: Words Spoken in Truth?

The Truth and Reconciliation Commission held a national gathering in British Columbia from the 16 to 22 September 2013. I thought it would be of interest to hear again the full speech and apology given by Prime Minister Stephen Harper on June 11, 2008. There is a feeling that the words of Harper were just that words. Some have started to say these words are without feeling or the actions that are required to minimally or substantially change the situation of First Nations, Metis and Inuit peoples in Canada in their relations to other Canadians.

Did Harper truly mean these words or was it an attempt to create political capital. Does it even matter. Will the future be created by leaders or by those working, living and interacting together in Canadian society.

To Learn more (podcast)  

https://archive.org/details/32ResidentialSchoolApologyMixdown

https://archive.org/download/32ResidentialSchoolApologyMixdown/32%20-%20residential%20school%20apology%20mixdown%20.mp3

39th PARLIAMENT, 2nd SESSION

Wednesday, June 11, 2008 Hansard

The Speaker:

    I invite the hon. members to rise as our distinguished guests enter the House and take their seats.

    Applause

Hon. Peter Van Loan (Leader of the Government in the House of Commons and Minister for Democratic Reform, CPC):  

    Mr. Speaker, after the ministers' statements, the representative leaders may provide a response. So this can be done in accordance with the rules, practices and traditions of this House, I would ask unanimous consent for the following motion:

That, notwithstanding any standing or special order or usual practices of the House, after statements by ministers today, the House resolve itself into committee of the whole to allow Phil Fontaine, National Chief of the Assembly of First Nations, Patrick Brazeau, National Chief of the Congress of Aboriginal Peoples, Mary Simon, President of the Inuit Tapiriit Kanatami, Clem Chartier, President of the Métis National Council, and Beverley Jacobs, President of the Native Women's Association of Canada to make a statement in response to the ministerial statement of apology to former students of Indian residential schools; that the Speaker be permitted to preside over committee of the whole; after these statements, the Chairman shall leave the chair and the House shall adjourn to the next sitting day.

Hon. Ralph Goodale:  

    Mr. Speaker, on behalf of the official opposition, I will say that we are honoured to consent.

[Translation]

3 Reasons Why Government Shouldn’t Be Run Like a Business

Here is a video from some friends running a web-site called the Minute MBA. This video I found quick and entertaining explaining the difference between government and business. I would see these concepts applying equally well to Indigenous peoples. Although I see there some fundamental differences between American and Western concepts about the role of business. For example if we take the Aboriginal concept of holism this would allow Indigenous leaders or First Nations to create employment by creating companies. Americans would say the government has no role in creating companaies and the economy should be run and directed by the market place. Because these First Nation or Metis companies operate under a First Nations Government they are owned by share holders or citizens of that First Nation. The common good then becomes that of the First Nation. These companies should never be run without the idea they are owned by share holders and not specific leaders. Dr Wanda Wuttunee talks about First Nation companies and many of the issues that they face.

To see the Video and Learn more
http://www.onlinemba.com/blog/video-why-government-should-not-run-like-a-business
transcript from video

1.  Profit vs. People: A corporation’s mission is to make profits. This isn’t just good business sense – it’s also a legally binding component of incorporating. Government’s mission is to to provide for all citizens through the “common good” – things like roads, schools, and police protection. In fact, if a government is profiting, then they are probably hoarding tax dollars for no good reason. Microsoft may be smart for keeping $36.1 billion in cash and liquid short-term investments, but the government would be letting people down if they sat on that much money and weren’t using it to keep the country running.
2. Shareholders vs. Citizens: There are 535 people in Congress, the President, and nine judges. All of these politicians and judges answer to over 300 million Americans. That’s a lot of decision makers, but it’s this system of checks and balances that works to ensure each person’s voice is heard. It isn’t perfect (lobbyists/special interests/and corruption still exist), but consider the alternative. As a minor shareholder in a major company you wouldn’t even have the opportunity to vote on major business decisions—like whether or not to remove a failing CEO.
3. Customers vs. Constituents: Companies have the luxury of dumping a line of business because it isn’t profitable or choose to streamline their offerings to serve just one sector of the population. Government agencies do not have this option. This is a good thing. Imagine if Apple ran the government. Fire and Police departments would only answer calls to the homes of twenty-something hipsters, we’d have to use iTunes to file our taxes, and all legal disputes would be resolved at the Genius Bar. It would be horrible.

Open Letters to Louis Riel: Fulfilling the Winnipeg Dream: A Reason to Care: A Reason to Stand and Be Counted

Open Letters to Louis Riel: Fulfilling the Winnipeg Dream: A Reason to Care: A Reason to Stand and Be Counted...: Dear Louis, There is one principal reason I have decide to write you. I have discovered perhaps the greatest shame of Canada. You would not know it by living in the suburbs, but go past downtown and the bright buildings on Portage, go over the tracks and you will find the slums of Canada. 

To Learn more 

...

Aboriginal Education: Canada's Two Real Solitudes

Aboriginal Education Best Practises

There is a continuing debate about Aboriginal education based on very different ideas about what is best for the children, Aboriginal peoples, Canadians and Canada. On one hand you have the idea that Aboriginal peoples need to integrate into Canadian society by having the same types of education as all other Canadian children. Aboriginal education is seen as being wishy-washy, short on ideas, hard to understand, providing little useful marketable skills, less rigorous than a western education, building to the lowest common denominator, an off-shoot of current educational experts (John Dewey descendants) attempts at child centered education that water down the great traditions of Western culture and civilization; it is simply a path that is not an advancement in education, but at worst a regression and at minimum a waste of time and money in feel good activities. Are these accusations fair?

Chief John Snow (Wesley Band of the Stoney Nakoda Sioux First nation) wrote in the 1977 that we should have a different type of education in Canada, one based on integration. “Of course I believe in integrated education. Let the neighbouring communities bring their children onto our reserve and we’ll do our best to integrate them” (book These mountains are our sacred places). While many would not see this comment as being serious Chief Snow was expressing the exact same view point that many non-Aboriginal peoples held concerning Aboriginal peoples.  Many Indigenous peoples in Canada believe that a separate Indigenized education system with access to similar resources as public system is not only necessary, but a Human Right (Article 26 of the Universal Declaration of HR). Others like Elder Winston Wuttunee are more pragmatic and hold that all students and humans should have access to the teaching of Indigenous peoples. Indigenous peoples have a duty to build understanding within all students. They have this duty because of their special connection to the land, earth and creation. We have as Winston says “a special role to play.”

Few actually understand many of ideas and the historical developments surrounding Aboriginal education. The idea of Aboriginal education as a separate field of study while it has gained currency as an area of expertise has not been wholly embraced. I was once told that the former Dean of Education at McGill did not believe in this field of study (anonymous personal communication). It is an area of education that is difficult to discuss do to potential accusations of racism and the high emotional issues that surround it. Many quietly question Aboriginal education as being a watering down of the standards that will enable students to obtain knowledge and skills useful for employment.

Though perhaps it is true that non-Native children should be taught in an Indigenous manner and Chief Snow has it right. Very few cultures in the world such as the Indigenous peoples in Canada have been able to demonstrate the high capacity for survival. The First Nations world-view has demonstrated stamina that even though it has been attacked, harassed and victimized it has still persisted to this day and in many cases is undergoing a revival and renaissance. Some have even called this interaction a form of genocide (Justice Murray Sinclair, Feb 17, 2012).

The debates about Aboriginal education run quite the gamut from institutions like the University of Manitoba promoting student support programs, to the Frontier Centre advocating a different Indian Control of Indian Education controlled not by chiefs and reserves, but by parents or even using a voucher system, to the First Nations University of Canada. Few though ask what we are trying to do; what are the intended outcomes, our long term goal. Some like the Dean of Extended Education at the U of Manitoba indicate that students outcomes must be tied to educational success and educational success is graduation from university; and this is the principal measure of success. Others like Aboriginal educator Audrey Richard write that success should be much more holistic taking into account not only academic success, but the way the student works and lives after they have completed some educational training. Other educational programs like the Le,Nonet program at U Victoria also discuss how students see success and it is generally it would be considered far more holistic.

It is certainly a very difficult area to make sense because of the many entrenched interests that often preclude the finding of solutions that meet the educational and holistic objectives of students, families, and communities.  

Trust the Spirits: A Conversation with Winston Wuttunee

This is the 3^rd part of a great conversation with Elder Winston Wuttunee. He discusses spirituality and the idea of chaos which we all see in the world today. He feels that all the great teaching in major religious are connected. We are all connected. “It takes a lot of bravado to say we are different.” When First Nations smoke the pipe we must trust that what is going to happen is true.

He talks about his daughter who while living in Vancouver had little access to Elders. Winston had trust that if he prayed that help would be given to his daughter. He knows that we need trust and trust will bring great understandings.

I questioned Winston about how society has been set up not respect the roles of Elders. Winston gave the example of a house he needed to paint. He also wanted to spend time with his son and so he paid his son a small amount of money for his son come and help paint the house. The son was a young man and very busy around this time with his education and young family. His son never knew it but they spent two days having teachings and spending a great time together. Many of the old people have their hearts broken when they are thrown away. Children are also so important to the world around us.

We must always remember that sometimes people will test you, you may never know who people they are, but if you have a little knowledge they will test you to determine if you are a good person.

We also discussed his recent honouring with a 2013 Indspire award in for his lifetime work in Culture, Heritage & Spirituality. The best bit is in the second half of part 3.

 

To Learn More (podcast and Interview)

https://archive.org/details/20130516341 

https://archive.org/download/20130516341/20130516341_vbr_mp3.zip

When the Sunsets as seen with Winston Wuttunee Wpg, MB