First Nations - First Thoughts

Oral traditions are intrinsic to the intergenerational transmission of indigenous knowledge. The representation of Indigenous knowledge in public education is shaped by Western society and this book seeks to undercover some of these values so that they can be overturned and Indigenous knowledge and methodologies will find a place within our educational institutions.

Part 1

Chapter 1: First Nations Perspectives and Historical Thinking in Canada: Robyn Jarvis Brownlie

Racism exists from one group exerting their dominance over another because of hegemonic assertions of power. Upon European settlement Indigenous tritons were not seen as an alternative lifestyle but outdated and undeveloped. Brownlie discusses the need for early Aboriginal scholars and writer to make alliances with white academics who were sympathetic of the colonial process in order to access an academic audience. The earlier twentieth century saw the emergence of articles fighting against the misrepresentation of Aboriginals in the current literature. It was not until the 1970's that Indigenous literature really took off. This was in part due to more recognition of their place in society with inclusions of Indigenous Studies and Native Studies courses in secondary and post-secondary schools - offering native and non-native peoples a chance to learn the traditions.

Chapter 2:Being Indigenous in the Academy: Creating Space for Indigenous Scholars - Margaret Kovach

Indigenous people have a short history in the academy considering that until 1951 the entrance into post secondary education was giving up your status as a First Nations person. Once located within the academy they are vulnerable as their numbers are low and support to question colonial institution is hard to find. To access education they must enter colonial spaces, a space which may have discriminated against their Aboriginal identity in secondary or elementary school. Kovach outlines four aspects of Indigenaity in the academy as “Mind” – the collection and representation of knowledge; “Body” - the physical presence within adademic spaces; “Heart” - the ability to feel a connection with the indigenous knowledges and traditions being taught; and “Spirit” - the fire within oneself which keeps them motivated and provides guidance when feeling lost.

Part 2

Chapter 3: Respecting First Nations Oral Histories: Copyright Complexities and Archiving Aboriginal Stories: Leslie McCartney

Using the story of Albert Johnson's flee from RCMP across the Northwest and Yukon Territory McCartney illustrates the different forms a narrative can take depending on who reports and records it. The Establish Archival Record accounts for the “Mad Trapper's” adventure throught he Canadian North and includes radio segments, newspaper articles and local notes of the case. The RCMP Versions speak of the “Arctic Circle War” and the way in which RCP persevered through the elements, sticking to their code of conduct and stopping at nothing to get their man. Popular Versions offer differing points of view depending on the cultural and historical elements that locals chose to acknowledge. Throughout all of these ways of presenting and transmitting information we can see how stories can change because of language and cultural differences. Because of the copyright laws Oral Histories are difficult to keep recorded as opposed to literary works.