What is Missing in our Education System for Indigenous Students?
One of the very positive voices in Aboriginal education over the years has been that of Dr. Lee Brown. He is not asserted a firm stance against or for technology in the classroom. He has however, articulated the very real problems that exist in education that have contributed to the disproportionate amount of dropouts and lack of native representation in certain careers (Brown video, n.d.). The problem is one of recognition and understanding. There is a need within the educational system to uphold Native cultural values, recognize the effects of colonization on students, look for ways to ameliorate these effects and make an effort to incorporate Aboriginal pedagogical principles (Dion, 2010).
As any competent teacher knows, learning needs to be relevant to the learner. A good educator adapts to the needs of the student so that he or she may help that student achieve to their full potential. One of the most important needs of any learner is an emotional connection. Dating back to the very dark days of residential schools Brown notes that their stated primary purpose “was to eliminate the emotions of [aboriginal] ancestors from aboriginal students (Brown video, n.d).” The Truth and Reconciliation Commission of Canada has also recognized this, acknowledging “the unresolved trauma suffered by former students has been passed on from generation to generation (TRCC, 2008). Therefore, the assumption that we all start from the same place in terms of education or life in general needs to be pointed out as false. The systematic destruction of a culture’s emotions and values were at work and the pain and scarring from this process is still very evident (Battiste, 2005).
Dr. Brown and many others (Elias, 2006; Whitley, 2014; Shanker, 2010; Fernandez-Berrocal & Ruiz, 2008 etc.) see emotional connection as essential to one being able to relate and ultimately find success in learning. Given that “colonization has been very destructive [to Aboriginal] emotional competency” Brown argues an effort must be made to restore “native emotion” in schools (Brown video, n.d.). The majority of Aboriginal students leave school because they lack the feeling of belonging and connection to their culture (MacIver, 2012) and according to Brown a lack of emotional values they can relate to (Brown video, n.d).
To better understand how aboriginal emotions and values may differ one must understand the traditional thinking and teachings of aboriginals. For centuries aboriginal elders taught values that were embedded in stories which were attached to the land. The most deeply rooted concept is that of connection to all things. When aboriginals speak of “all their relations” they are literally speaking to a core belief that we are all connected to every aspect of the world around us, including all human beings (aboriginal or otherwise). When a story is told it naturally relates to the land, which relates to us. In the vast land there are many stories to be told and in our interaction with the land and all things we can become reminded of the stories, the values attached to them and ultimately this can lead us to ethical and responsible behaviour.
The information contained within this site may lead one to believe that indigenous people are different and should simply be taught in a different manner. This is certainly not what the authors of this site, nor the the majority of the scholars believe. In fact, there are many ways that non-indigenous students can benefit from the incorporation of indigenous forms of knowledge. As Marie Battiste (2005) points out “indigenous knowledge has been exposed as an extensive and valuable knowledge system.” Internationally we see this in the United Nations, Unesco and ICSU multiple formal recognitions of the importance of indigenous knowledge (Battiste, 2005). Ultimately, the Aboriginal approach to knowledge seeks to educate the whole individual (mind body and spirit). It does not reject science, math or any other discipline. All students can learn from this and all students should for the simple fact that it is our responsibility as educators to help facilitate understanding. Students need to understand the history of colonialism, what it has done to indigenous groups, and how we can learn from one another.
As any competent teacher knows, learning needs to be relevant to the learner. A good educator adapts to the needs of the student so that he or she may help that student achieve to their full potential. One of the most important needs of any learner is an emotional connection. Dating back to the very dark days of residential schools Brown notes that their stated primary purpose “was to eliminate the emotions of [aboriginal] ancestors from aboriginal students (Brown video, n.d).” The Truth and Reconciliation Commission of Canada has also recognized this, acknowledging “the unresolved trauma suffered by former students has been passed on from generation to generation (TRCC, 2008). Therefore, the assumption that we all start from the same place in terms of education or life in general needs to be pointed out as false. The systematic destruction of a culture’s emotions and values were at work and the pain and scarring from this process is still very evident (Battiste, 2005).
Dr. Brown and many others (Elias, 2006; Whitley, 2014; Shanker, 2010; Fernandez-Berrocal & Ruiz, 2008 etc.) see emotional connection as essential to one being able to relate and ultimately find success in learning. Given that “colonization has been very destructive [to Aboriginal] emotional competency” Brown argues an effort must be made to restore “native emotion” in schools (Brown video, n.d.). The majority of Aboriginal students leave school because they lack the feeling of belonging and connection to their culture (MacIver, 2012) and according to Brown a lack of emotional values they can relate to (Brown video, n.d).
To better understand how aboriginal emotions and values may differ one must understand the traditional thinking and teachings of aboriginals. For centuries aboriginal elders taught values that were embedded in stories which were attached to the land. The most deeply rooted concept is that of connection to all things. When aboriginals speak of “all their relations” they are literally speaking to a core belief that we are all connected to every aspect of the world around us, including all human beings (aboriginal or otherwise). When a story is told it naturally relates to the land, which relates to us. In the vast land there are many stories to be told and in our interaction with the land and all things we can become reminded of the stories, the values attached to them and ultimately this can lead us to ethical and responsible behaviour.
The information contained within this site may lead one to believe that indigenous people are different and should simply be taught in a different manner. This is certainly not what the authors of this site, nor the the majority of the scholars believe. In fact, there are many ways that non-indigenous students can benefit from the incorporation of indigenous forms of knowledge. As Marie Battiste (2005) points out “indigenous knowledge has been exposed as an extensive and valuable knowledge system.” Internationally we see this in the United Nations, Unesco and ICSU multiple formal recognitions of the importance of indigenous knowledge (Battiste, 2005). Ultimately, the Aboriginal approach to knowledge seeks to educate the whole individual (mind body and spirit). It does not reject science, math or any other discipline. All students can learn from this and all students should for the simple fact that it is our responsibility as educators to help facilitate understanding. Students need to understand the history of colonialism, what it has done to indigenous groups, and how we can learn from one another.
Cyberspace is no place for Tribalism
To this point we’ve discussed Aboriginal culture transformation and education with an essentially neutral view on technology. As the above title suggests however, many Aboriginal leaders see technology as anything but neutral. Many elders and Aboriginal scholars see the internet and digital media as a threat to culture and traditions. While apprehension with technology is certainly expressed in every culture, as older generations typically feel less than comfortable with new devices that require new skill sets, the problems in native communities are much more complex and related to a basic difference in values for certain traditions and ways of thinking, as was previously stated.
It has been stressed how important relationships are to Aboriginal people and it should also be noted that studies have shown relationships are integral to Aboriginal success rates in completing school (MacIver, 2012). Therefore any model that we use to educate Aboriginal students must take this into account. Heeding the strong words of Sherry Turkle (2012) we need to remember that time in cyberspace, whether social or not, takes away from our face-to-face communication time with one another. Our face to face communications require patience and higher level interaction. These types of exchanges help to strengthen the emotional intelligence academics like Lee Brown and Marie Battiste hold to be essential in Aboriginal development. While Turkle’s work has never been aimed at Aboriginals specifically it points to the very rational fears technology can bring. Our detachment from conversation or “flight from conversation” as Turkle (2012) calls it is potentially harmful to the nature of Aboriginal learning. This of course highlights the need for restraint when using or advocating for such “social media” tools.
Of supreme importance to individuals like Craig Howe and C.A. Bowers is the potential for technology to strip away the local and communal aspect of Aboriginal culture that for centuries has been foundational. Indeed some argue that this has already happened. We now live in a world where location is of significantly lesser importance than before, where information can essentially be obtained from anywhere (Howe, 1998). A substantial amount of our daily communication is carried out through the internet in some form. On the internet we can be anonymous, take up whatever identity we want, essentially act in whatever way we want.
When one takes into account the concepts of Brown, MacIver, Battiste and others it is easy to understand Howe’s thinking. Tribalism is community, it is connected to the land and dependent heavily on the physical, spiritual, social, and experiential which Howe would argue are all missing on the internet (Howe, 1998). The anonymity that it brings essentially weakens community ties and promotes a “global village” that is possibly not compatible with traditional Aboriginal culture and ways of life. The problem again, is the risk of losing culture and identity. Is the cyberculture of today preventing Aboriginals from experiencing the “rich environmental knowledge of their own traditions” (Bowers et. al 2000)?
Before being able to answer the question above one needs to accept and understand the fact that technology has been an instrument of oppression for Aboriginals in the past. It has been a tool, like Eurocentric education, assimilation initiatives, or forced relocation that has been used to cripple the culture of Aboriginals, to weaken bonds, emotional strength and values. It is technology that allowed European colonizers to forcibly take land, separate people, exploit native resources, and deal with any “civil disobedience” from objecting individuals (Whyte, 2011). With the understanding that it has been a consistent tool of oppression it is easy to understand why individuals are hesitant to embrace technology, including the computer, as a culturally neutral tool. The fact is that historically technology is never neutral.
C.A. Bowers echoes the same sentiments as Craig Howe, when it comes to understanding how cyberspace communication does not fit into the concept of tribalism and in fact threatens the important culture surrounding it. He takes the argument deeper though stressing that Eurocentric technology is rooted in the belief that the printed word is of more value than the spoken word (Bowers et el., 2000).
One of the characteristics of the computer that contributes to its existential and cultural amplification characteristics is that it carries forward the culture patterns associated with print-which many scholars have associated with a modern form of consciousness." As these scholars have observed, given certain cultural variables print posits a reality that is separate from the reader and thus reinforces the form of consciousness associated with the autonomous form of individualism where personal perspective, analysis, and decisions are considered the most valid sources of knowledge. The spoken word cannot be recovered with the same accuracy as the printed word and thus does not lend itself as easily to critical analysis which, along with the act of reading, is an individualized activity. In effect the printed word (which is always separated from context) has been represented by Western thinkers as a more accurate representation of reality than the spoken word-which is dependent upon context and interpersonal accountability. This privileging of print over the living reality of the spoken word has been an important source of Euroamerican oppression of Native peoples in the past (Bowers et al., 2000, pg. 186).
Bowers believes that computer mediated thinking takes the above concept (print over spoken word) to a more dangerous level in that it promotes individualized experiences over a global network. It assumes, or even promotes, an identical culture among the participants (Bowers et al., 2000) The vital face-to-face communication that Turkle (2012) sees as missing from todays generation as a whole is potentially devastating to cultures who rely on the spoken word and its power as a fundamental means of transmitting cultural values, traditions, and feelings.
It has been stressed how important relationships are to Aboriginal people and it should also be noted that studies have shown relationships are integral to Aboriginal success rates in completing school (MacIver, 2012). Therefore any model that we use to educate Aboriginal students must take this into account. Heeding the strong words of Sherry Turkle (2012) we need to remember that time in cyberspace, whether social or not, takes away from our face-to-face communication time with one another. Our face to face communications require patience and higher level interaction. These types of exchanges help to strengthen the emotional intelligence academics like Lee Brown and Marie Battiste hold to be essential in Aboriginal development. While Turkle’s work has never been aimed at Aboriginals specifically it points to the very rational fears technology can bring. Our detachment from conversation or “flight from conversation” as Turkle (2012) calls it is potentially harmful to the nature of Aboriginal learning. This of course highlights the need for restraint when using or advocating for such “social media” tools.
Of supreme importance to individuals like Craig Howe and C.A. Bowers is the potential for technology to strip away the local and communal aspect of Aboriginal culture that for centuries has been foundational. Indeed some argue that this has already happened. We now live in a world where location is of significantly lesser importance than before, where information can essentially be obtained from anywhere (Howe, 1998). A substantial amount of our daily communication is carried out through the internet in some form. On the internet we can be anonymous, take up whatever identity we want, essentially act in whatever way we want.
When one takes into account the concepts of Brown, MacIver, Battiste and others it is easy to understand Howe’s thinking. Tribalism is community, it is connected to the land and dependent heavily on the physical, spiritual, social, and experiential which Howe would argue are all missing on the internet (Howe, 1998). The anonymity that it brings essentially weakens community ties and promotes a “global village” that is possibly not compatible with traditional Aboriginal culture and ways of life. The problem again, is the risk of losing culture and identity. Is the cyberculture of today preventing Aboriginals from experiencing the “rich environmental knowledge of their own traditions” (Bowers et. al 2000)?
Before being able to answer the question above one needs to accept and understand the fact that technology has been an instrument of oppression for Aboriginals in the past. It has been a tool, like Eurocentric education, assimilation initiatives, or forced relocation that has been used to cripple the culture of Aboriginals, to weaken bonds, emotional strength and values. It is technology that allowed European colonizers to forcibly take land, separate people, exploit native resources, and deal with any “civil disobedience” from objecting individuals (Whyte, 2011). With the understanding that it has been a consistent tool of oppression it is easy to understand why individuals are hesitant to embrace technology, including the computer, as a culturally neutral tool. The fact is that historically technology is never neutral.
C.A. Bowers echoes the same sentiments as Craig Howe, when it comes to understanding how cyberspace communication does not fit into the concept of tribalism and in fact threatens the important culture surrounding it. He takes the argument deeper though stressing that Eurocentric technology is rooted in the belief that the printed word is of more value than the spoken word (Bowers et el., 2000).
One of the characteristics of the computer that contributes to its existential and cultural amplification characteristics is that it carries forward the culture patterns associated with print-which many scholars have associated with a modern form of consciousness." As these scholars have observed, given certain cultural variables print posits a reality that is separate from the reader and thus reinforces the form of consciousness associated with the autonomous form of individualism where personal perspective, analysis, and decisions are considered the most valid sources of knowledge. The spoken word cannot be recovered with the same accuracy as the printed word and thus does not lend itself as easily to critical analysis which, along with the act of reading, is an individualized activity. In effect the printed word (which is always separated from context) has been represented by Western thinkers as a more accurate representation of reality than the spoken word-which is dependent upon context and interpersonal accountability. This privileging of print over the living reality of the spoken word has been an important source of Euroamerican oppression of Native peoples in the past (Bowers et al., 2000, pg. 186).
Bowers believes that computer mediated thinking takes the above concept (print over spoken word) to a more dangerous level in that it promotes individualized experiences over a global network. It assumes, or even promotes, an identical culture among the participants (Bowers et al., 2000) The vital face-to-face communication that Turkle (2012) sees as missing from todays generation as a whole is potentially devastating to cultures who rely on the spoken word and its power as a fundamental means of transmitting cultural values, traditions, and feelings.
Technology and Indigenous People: Paths of positive use of technology for empowerment and cultural protection
In the previous section we have attempted to represent the voices that see technology as dangerous to Aboriginal culture. The voices and perspectives of people like Kyle Powys Whyte, C.A. Bowers, Craig Howe and others are essential in understanding the history of colonization and western exploitation through technology. The authors of this site see these concerns not only as valid but as truthful accounts of historical oppression. We do not challenge the idea that technology has the potential to further promote western cultural values over aboriginal. Rather, we challenge the idea that technology in the hands of the right people for the right purpose cannot benefit Aboriginal culture significantly.
With regard to technology and Aboriginal culture we believe its potential for effectiveness parallels education in general. Several Aboriginal education activists (Brown, 2006; Dion, 2010; Whitley, 2014; McGregor, 2012; MacIver, 2012) have argued for very similar reforms in the classroom. This includes Aboriginal pedagogical principles, emphasis of upholding cultural values, a firm recognition of colonization and the lasting effects and essentially a student centred learning approach that every educator should aspire to be achieving. When using technology all of the afore mentioned principles should apply. We once again quote Suzanne Stewart to emphasize this point:
“Education is an urgent issue for our people right now because, again, education was once the tool of oppression. Now education is the tool for empowerment for our people, to help us learn how to adapt to the western world and for the western world to learn how to adapt to our traditional ways of teaching and learning (Stewart, 2011).”
It is recognized that technology, like education has been used to effectively weaken Aboriginal culture. However, a tool that has been abused by those with misguided or ill-intentioned hearts is not itself evil.
There are multiple examples of positive uses of technology for aboriginals. In our next section “initiatives” we hope to show how culture can indeed be protected through technology, guided by those that value the traditional ways of teaching, learning and cultural dissemination. Through these initiatives we see both the potential to preserve culture and educate the western world about Aboriginal culture.
With regard to technology and Aboriginal culture we believe its potential for effectiveness parallels education in general. Several Aboriginal education activists (Brown, 2006; Dion, 2010; Whitley, 2014; McGregor, 2012; MacIver, 2012) have argued for very similar reforms in the classroom. This includes Aboriginal pedagogical principles, emphasis of upholding cultural values, a firm recognition of colonization and the lasting effects and essentially a student centred learning approach that every educator should aspire to be achieving. When using technology all of the afore mentioned principles should apply. We once again quote Suzanne Stewart to emphasize this point:
“Education is an urgent issue for our people right now because, again, education was once the tool of oppression. Now education is the tool for empowerment for our people, to help us learn how to adapt to the western world and for the western world to learn how to adapt to our traditional ways of teaching and learning (Stewart, 2011).”
It is recognized that technology, like education has been used to effectively weaken Aboriginal culture. However, a tool that has been abused by those with misguided or ill-intentioned hearts is not itself evil.
There are multiple examples of positive uses of technology for aboriginals. In our next section “initiatives” we hope to show how culture can indeed be protected through technology, guided by those that value the traditional ways of teaching, learning and cultural dissemination. Through these initiatives we see both the potential to preserve culture and educate the western world about Aboriginal culture.