In the 2019–20 academic year, I redesigned a course on the classics to make both the texts and the context in which they were taught more accessible for and relevant to the predominantly female students of Saint Mary’s College, Notre Dame. The course was re-centered on the dialogue between the ever-evolving and diverse cultures within Greece and the Roman empire and surrounding regions such as Egypt, Ethiopia, and Persia; issues caused by slavery and economic inequality; conceptions of gender roles and sexuality, race and ethnicity, and migration and citizenship; the troubling appropriation of classical motifs and texts by fascist groups in the twentieth century and some alt-right groups and sexual predators in the twenty-first century; and on recent initiatives meant to demonstrate the diversity of both Greek and Roman cultures through documentary, artistic, and archaeological evidence (particularly in the digital humanities and in museums and libraries). I also wanted to make the course close to zero cost for students and to shift to digital texts which lent themselves to interactivity and social scholarship. Our librarian, Catherine Pellegrino, obtained multi-user e-books for modern reinterpretations of classical works still in copyright. A LibreTexts grant enabled the co-authors of this article—the course instructor (and lead author) and two paid student researchers—and a team of summer-employed student collaborators to edit, footnote, and create critical introductions and student activities for various key texts for the course. Many of these texts are now hosted on the LibreTexts OER platform. Beta versions of enriched OER texts and activities were user tested in a synchronous hybrid virtual/physical classroom of twenty-five students, who were taking the course (HUST 292) in the fall semester of 2020.
在2019-20学年，我重新设计了一门关于经典文学的课程，让以女生为主的圣母大学圣玛丽学院(Saint Mary 's College, Notre Dame)的学生更容易理解、更贴近这些经典文学的教学背景。课程重新集中在希腊和罗马帝国及其周边地区(如埃及、埃塞俄比亚和波斯)不断发展和多样化的文化之间的对话;奴隶制和经济不平等造成的问题;性别角色和性、种族和民族、移民和公民身份的概念;20世纪的法西斯团体和21世纪的一些另类右翼团体和性侵犯者对经典主题和文本的盗用令人不安;以及最近旨在通过文献、艺术和考古证据(特别是在数字人文学科和博物馆和图书馆)展示希腊和罗马文化多样性的倡议。我还想让这门课程对学生来说接近零成本，并转向数字文本，这有利于互动性和社会学术研究。我们的图书管理员凯瑟琳·佩莱格里诺(Catherine Pellegrino)获得了多用户电子书，用于对仍受版权保护的经典作品进行现代重新诠释。LibreTexts的资助使本文的共同作者——课程讲师(和主要作者)和两个付费的学生研究人员——以及一个暑期雇佣的学生合作者团队对课程的各种关键文本进行编辑、脚注和创建重要的介绍和学生活动。这些文本中的许多现在都托管在LibreTexts OER平台上。丰富的OER文本和活动的测试版在一个同步的虚拟/物理混合教室中进行了用户测试，共有25名学生参加了2020年秋季学期的课程(HUST 292)。
{"title":"Reclaiming the Classics for a Diverse and Global World Through OER","authors":"J. Bird, Marirose Osborne, Brittany Blagburn","doi":"10.18357/kula.219","DOIUrl":"https://doi.org/10.18357/kula.219","url":null,"abstract":"In the 2019–20 academic year, I redesigned a course on the classics to make both the texts and the context in which they were taught more accessible for and relevant to the predominantly female students of Saint Mary’s College, Notre Dame. The course was re-centered on the dialogue between the ever-evolving and diverse cultures within Greece and the Roman empire and surrounding regions such as Egypt, Ethiopia, and Persia; issues caused by slavery and economic inequality; conceptions of gender roles and sexuality, race and ethnicity, and migration and citizenship; the troubling appropriation of classical motifs and texts by fascist groups in the twentieth century and some alt-right groups and sexual predators in the twenty-first century; and on recent initiatives meant to demonstrate the diversity of both Greek and Roman cultures through documentary, artistic, and archaeological evidence (particularly in the digital humanities and in museums and libraries). I also wanted to make the course close to zero cost for students and to shift to digital texts which lent themselves to interactivity and social scholarship. Our librarian, Catherine Pellegrino, obtained multi-user e-books for modern reinterpretations of classical works still in copyright. A LibreTexts grant enabled the co-authors of this article—the course instructor (and lead author) and two paid student researchers—and a team of summer-employed student collaborators to edit, footnote, and create critical introductions and student activities for various key texts for the course. Many of these texts are now hosted on the LibreTexts OER platform. Beta versions of enriched OER texts and activities were user tested in a synchronous hybrid virtual/physical classroom of twenty-five students, who were taking the course (HUST 292) in the fall semester of 2020.","PeriodicalId":425221,"journal":{"name":"KULA: Knowledge Creation, Dissemination, and Preservation Studies","volume":"21 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-01-12","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"126398044","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
In this teaching reflection, co-authored by an instructor and a teaching assistant, we consider some of the unanticipated openings for deeper engagement that the “pivot” to online teaching provided as we planned and then delivered an introductory course on Indigenous language documentation, conservation, and revitalization from September to December 2020. We engage with the fast-growing literature on the shift to online teaching and contribute to an emerging scholarship on language revitalization mediated by digital technologies that predates the global pandemic and will endure beyond it. Our commentary covers our preparation over the summer months of 2020 and our adaptation to an entirely online learning management system, including integrating what we had learned from educational resources, academic research, and colleagues. We highlight how we cultivated a learning environment centered around flexibility, compassion, and responsiveness, while acknowledging the challenges of this new arrangement for instructors and students alike. Finally, as we reflect on some of the productive aspects of the online teaching environment—including adaptable technologies, flipped classrooms, and the balance between synchronous and asynchronous class meetings—we ask which of these may be constructively incorporated into face-to-face classrooms when in-person teaching resumes once more.
{"title":"Teaching Indigenous Language Revitalization over Zoom","authors":"Maya Daurio, Mark Turin","doi":"10.18357/kula.214","DOIUrl":"https://doi.org/10.18357/kula.214","url":null,"abstract":"In this teaching reflection, co-authored by an instructor and a teaching assistant, we consider some of the unanticipated openings for deeper engagement that the “pivot” to online teaching provided as we planned and then delivered an introductory course on Indigenous language documentation, conservation, and revitalization from September to December 2020. We engage with the fast-growing literature on the shift to online teaching and contribute to an emerging scholarship on language revitalization mediated by digital technologies that predates the global pandemic and will endure beyond it. Our commentary covers our preparation over the summer months of 2020 and our adaptation to an entirely online learning management system, including integrating what we had learned from educational resources, academic research, and colleagues. We highlight how we cultivated a learning environment centered around flexibility, compassion, and responsiveness, while acknowledging the challenges of this new arrangement for instructors and students alike. Finally, as we reflect on some of the productive aspects of the online teaching environment—including adaptable technologies, flipped classrooms, and the balance between synchronous and asynchronous class meetings—we ask which of these may be constructively incorporated into face-to-face classrooms when in-person teaching resumes once more.","PeriodicalId":425221,"journal":{"name":"KULA: Knowledge Creation, Dissemination, and Preservation Studies","volume":"10 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"115375730","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Nickoal Eichmann-Kalwara, Frederick C Carey, Melissa Hart Cantrell, S. Gilbert, Philip White, K. Mika
Increased computational and multimodal approaches to research over the past decades have enabled scholars and learners to forge creative avenues of inquiry, adopt new methodological approaches, and interrogate information in innovative ways. As such, academic libraries have begun to offer a suite of services to support these digitally inflected and data-intense research strategies. These supports, dubbed digital scholarship services in the library profession, break traditional disciplinary boundaries and highlight the methodological significance of research inquiry. Externally, however, these practices appear as domain-specific niches, e.g., digital history or digital humanities in humanities disciplines, e-science and e-research in STEM, and e-social science or computational social science in social science disciplines. The authors conducted a study examining the meaningfulness of the term digital scholarship within the local context at University of Colorado Boulder by investigating how the interpretation of digital scholarship varies according to graduate students, faculty, and other researchers. Nearly half of the definitions (46 percent) mentioned research process or methods as part of digital scholarship. Faculty and staff declined or were unable to define digital scholarship more often than graduate students or post-doctoral researchers. Therefore, digital scholarship as a term is not meaningful to all researchers. We recommend that librarians inflect their practices with the understanding that researchers and library users’ perceptions of digital scholarship vary greatly across contexts.
{"title":"Is Digital Scholarship Meaningful?: A Campus Study Tracking Multidisciplinary Perceptions","authors":"Nickoal Eichmann-Kalwara, Frederick C Carey, Melissa Hart Cantrell, S. Gilbert, Philip White, K. Mika","doi":"10.18357/kula.130","DOIUrl":"https://doi.org/10.18357/kula.130","url":null,"abstract":"Increased computational and multimodal approaches to research over the past decades have enabled scholars and learners to forge creative avenues of inquiry, adopt new methodological approaches, and interrogate information in innovative ways. As such, academic libraries have begun to offer a suite of services to support these digitally inflected and data-intense research strategies. These supports, dubbed digital scholarship services in the library profession, break traditional disciplinary boundaries and highlight the methodological significance of research inquiry. Externally, however, these practices appear as domain-specific niches, e.g., digital history or digital humanities in humanities disciplines, e-science and e-research in STEM, and e-social science or computational social science in social science disciplines. The authors conducted a study examining the meaningfulness of the term digital scholarship within the local context at University of Colorado Boulder by investigating how the interpretation of digital scholarship varies according to graduate students, faculty, and other researchers. Nearly half of the definitions (46 percent) mentioned research process or methods as part of digital scholarship. Faculty and staff declined or were unable to define digital scholarship more often than graduate students or post-doctoral researchers. Therefore, digital scholarship as a term is not meaningful to all researchers. We recommend that librarians inflect their practices with the understanding that researchers and library users’ perceptions of digital scholarship vary greatly across contexts.","PeriodicalId":425221,"journal":{"name":"KULA: Knowledge Creation, Dissemination, and Preservation Studies","volume":"33 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-12-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"122212026","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
In this project report, I introduce the citation templates for Indigenous Elders and Knowledge Keepers that I created in partnership with the staff of the NorQuest Indigenous Student Centre. These citation templates have been adopted/linked to by twenty-five institutions across Canada and the United States. They represent an attempt to formalize something that Indigenous scholars have been doing for decades: fighting to find a better way to acknowledge our voices and knowledges within academia. I outline how the project was developed, highlighting the importance of stable, respectful relationships, before delving into some of the literature and personal experiences that provided the reasoning for why more culturally responsive citation is needed. Part of the background is acknowledging my own experiences as an Indigenous scholar, but I also draw on literature from both Indigenous and non-Indigenous scholars to illustrate the interdisciplinary need for these templates. I provide in-depth explanations of each element in the new citation templates to explain the reasoning behind and/or importance of each element. For example, I outline why including the individual’s nation/community is important for breaking down the pan-Indigenous stereotype and helping scholars to recognize the variation of knowledge across the hundreds of unique Indigenous communities. While the main focus of this paper will be these specific citation templates, I hope that it will also empower, inspire, and provide a case study of how academia can make small changes to improve the respectful recognition of Indigenous knowledges and voices. Given the recent focus in educational institutions on being more inclusive of Indigenous ways of knowing, I think it is only right that we also look at reconsidering how we treat things like Indigenous oral knowledge in academia and whether there are systems in place that implicitly prioritize written knowledge over oral knowledge in a form of ongoing colonialism.
{"title":"More Than Personal Communication","authors":"Lorisia MacLeod","doi":"10.18357/kula.135","DOIUrl":"https://doi.org/10.18357/kula.135","url":null,"abstract":"In this project report, I introduce the citation templates for Indigenous Elders and Knowledge Keepers that I created in partnership with the staff of the NorQuest Indigenous Student Centre. These citation templates have been adopted/linked to by twenty-five institutions across Canada and the United States. They represent an attempt to formalize something that Indigenous scholars have been doing for decades: fighting to find a better way to acknowledge our voices and knowledges within academia. I outline how the project was developed, highlighting the importance of stable, respectful relationships, before delving into some of the literature and personal experiences that provided the reasoning for why more culturally responsive citation is needed. Part of the background is acknowledging my own experiences as an Indigenous scholar, but I also draw on literature from both Indigenous and non-Indigenous scholars to illustrate the interdisciplinary need for these templates. I provide in-depth explanations of each element in the new citation templates to explain the reasoning behind and/or importance of each element. For example, I outline why including the individual’s nation/community is important for breaking down the pan-Indigenous stereotype and helping scholars to recognize the variation of knowledge across the hundreds of unique Indigenous communities. While the main focus of this paper will be these specific citation templates, I hope that it will also empower, inspire, and provide a case study of how academia can make small changes to improve the respectful recognition of Indigenous knowledges and voices. Given the recent focus in educational institutions on being more inclusive of Indigenous ways of knowing, I think it is only right that we also look at reconsidering how we treat things like Indigenous oral knowledge in academia and whether there are systems in place that implicitly prioritize written knowledge over oral knowledge in a form of ongoing colonialism.","PeriodicalId":425221,"journal":{"name":"KULA: Knowledge Creation, Dissemination, and Preservation Studies","volume":"6 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-06-23","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"125907141","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Interview with Inuk artist Barry Pottle from Nunatsiavut in Labrador (Rigolet). Photographs are selected from ten years of photography based on his experiences and observations as an urban Inuk. This conversation provides insight into Pottle’sphotographic practice, particularly the artist’s process of learning the art and technical processes of photography and why his photographs matter in the process of Canadians facing their complicities in Canada’s ongoing colonialism. Pottle’s practice produces unique knowledge about Inuit culture and history through his eyes as an urban Inuk photographer.
{"title":"Evolving Knowledge","authors":"B. Pottle, A. Walsh","doi":"10.18357/kula.139","DOIUrl":"https://doi.org/10.18357/kula.139","url":null,"abstract":"Interview with Inuk artist Barry Pottle from Nunatsiavut in Labrador (Rigolet). Photographs are selected from ten years of photography based on his experiences and observations as an urban Inuk. This conversation provides insight into Pottle’sphotographic practice, particularly the artist’s process of learning the art and technical processes of photography and why his photographs matter in the process of Canadians facing their complicities in Canada’s ongoing colonialism. Pottle’s practice produces unique knowledge about Inuit culture and history through his eyes as an urban Inuk photographer.","PeriodicalId":425221,"journal":{"name":"KULA: Knowledge Creation, Dissemination, and Preservation Studies","volume":"357 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-06-23","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"124505625","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
In a kitchen table discussion, a Métis genealogist and his Cree-Métis librarian daughter talk about the ways Indigenous people navigate archives, oral history, and research; discuss the inaccuracies that exist in records relating to Indigenous people; and consider the ways that records can supplement oral history about Métis culture.
{"title":"Talking with My Daughter About Archives","authors":"J. Loyer, Darrell Loyer","doi":"10.18357/kula.140","DOIUrl":"https://doi.org/10.18357/kula.140","url":null,"abstract":"In a kitchen table discussion, a Métis genealogist and his Cree-Métis librarian daughter talk about the ways Indigenous people navigate archives, oral history, and research; discuss the inaccuracies that exist in records relating to Indigenous people; and consider the ways that records can supplement oral history about Métis culture.","PeriodicalId":425221,"journal":{"name":"KULA: Knowledge Creation, Dissemination, and Preservation Studies","volume":"119 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-06-23","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"114880181","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Richa Sharma, Violet Bozoki, E. Henderson, L. Demerais, Christian, Sherri Christian, Vicky Thomas, M. Pearce, K. Jongbloed, A. Mazzuca, P. Spittal
The Cedar Project is an interdisciplinary, community-driven research project responding to the crises of HIV and Hepatitis C infection and contributing to the healing of young Indigenous people who use or have used drugs. We are a collective membership of Indigenous Elders, health/social service experts, researchers, and non-Indigenous allies. We situate our work in the context of strength, resilience, and rights to self-determination for Indigenous peoples while also acknowledging the ongoing impacts of historical, intergenerational, and current trauma, specifically those related to the child welfare systems. We provide epidemiological and qualitative evidence that reflects Indigenous perspectives of health and wellness. In this paper, we highlight over seventeen years of shared learnings on conducting research with Indigenous communities in a good way. Specifically, we elaborate on four key components of our unique project. First, our paradigm is to build on young Indigenous people's strengths while acknowledging grief and historical trauma. We recognize that Cedar participants are not statistics—they are relatives of Indigenous partners governing this study. Second, our processes are determined by Indigenous governance, led by Elders and rooted in cultural safety. Third, our research ethics are determined by terms of reference created by the Cedar Project Partnership and by embracing guidelines of TCPS and community-based research. Fourth, we are informed by multiple perspectives and research relationships between Elders, partners, students, academics, and research staff. Sharing our learnings with the larger research community can contribute to decolonizing research spaces by centering Indigenous knowledges and privileging Indigenous voice.
{"title":"Cedar Project: Conducting Health Research with Indigenous Peoples in a Good Way","authors":"Richa Sharma, Violet Bozoki, E. Henderson, L. Demerais, Christian, Sherri Christian, Vicky Thomas, M. Pearce, K. Jongbloed, A. Mazzuca, P. Spittal","doi":"10.18357/kula.144","DOIUrl":"https://doi.org/10.18357/kula.144","url":null,"abstract":"The Cedar Project is an interdisciplinary, community-driven research project responding to the crises of HIV and Hepatitis C infection and contributing to the healing of young Indigenous people who use or have used drugs. We are a collective membership of Indigenous Elders, health/social service experts, researchers, and non-Indigenous allies. We situate our work in the context of strength, resilience, and rights to self-determination for Indigenous peoples while also acknowledging the ongoing impacts of historical, intergenerational, and current trauma, specifically those related to the child welfare systems. We provide epidemiological and qualitative evidence that reflects Indigenous perspectives of health and wellness. In this paper, we highlight over seventeen years of shared learnings on conducting research with Indigenous communities in a good way. Specifically, we elaborate on four key components of our unique project. First, our paradigm is to build on young Indigenous people's strengths while acknowledging grief and historical trauma. We recognize that Cedar participants are not statistics—they are relatives of Indigenous partners governing this study. Second, our processes are determined by Indigenous governance, led by Elders and rooted in cultural safety. Third, our research ethics are determined by terms of reference created by the Cedar Project Partnership and by embracing guidelines of TCPS and community-based research. Fourth, we are informed by multiple perspectives and research relationships between Elders, partners, students, academics, and research staff. Sharing our learnings with the larger research community can contribute to decolonizing research spaces by centering Indigenous knowledges and privileging Indigenous voice.","PeriodicalId":425221,"journal":{"name":"KULA: Knowledge Creation, Dissemination, and Preservation Studies","volume":"2009 6","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-06-23","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"120970578","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Jennifer Carpenter, B. Chase, Benjamin Chung, Robyn Humchitt, Mark Turin
The sharing of existing linguistic resources through online platforms has become an increasingly important aspect in revitalization projects for Indigenous languages. This contribution addresses the urgency of such work through the lens of a partnership in support of one language, Haíɫzaqvḷa (Heiltsuk), a critically endangered Wakashan language spoken in and around the traditional Heiltsuk territory of Bella Bella, British Columbia. Alongside immediate community needs for language preservation and reclamation—informed and guided by Heiltsuk values and goals—lie important ethical and practical questions about how best to activate historic recordings of Elders and knowledge holders who have now passed. Our partnership was explicitly structured around the objective of helping to mobilize the large body of existing languagedocumentation and revitalization materials created in and by the community to support broader community access through digital technologies. Working within the fast-changing digital environment requires agility in order to respond to time-sensitive goals and the strategic needs of the community. Ensuring that such work is grounded in respectful collaboration requires ongoing care, consultation and consideration. The digital landscape is still a new and exciting space, and the opportunities to use online tools and technologies in service of language revitalization are ever increasing. We believe that the strategies, approaches and modest successes of the Heiltsuk Language and Culture Mobilization Partnership may be informative for other community-based language reclamation projects. We hope that outlining ourexperiences and being transparent about the challenges such partnerships face may help others engaged in this urgent and timely work.
通过网络平台共享现有语言资源，已成为原住民语言振兴项目的一个日益重要的方面。这项捐款通过支持一种语言Haí l zaqvḷa (Heiltsuk)的伙伴关系解决了这类工作的紧迫性，这种语言是在不列颠哥伦比亚省贝拉贝拉的传统Heiltsuk领土及其周围使用的一种极度濒危的Wakashan语言。在海尔图克价值观和目标的指导下，除了社区对语言保护和恢复的迫切需求之外，还有重要的伦理和实践问题，即如何最好地激活已经去世的长老和知识持有人的历史记录。我们的合作伙伴关系明确地围绕着这样一个目标，即帮助调动大量现有的语言文档和由社区创建的振兴材料，通过数字技术支持更广泛的社区访问。在快速变化的数字环境中工作需要敏捷性，以便响应时间敏感的目标和社区的战略需求。确保这些工作建立在相互尊重的合作基础上，需要持续的关心、协商和考虑。数字景观仍然是一个令人兴奋的新领域，使用在线工具和技术为语言振兴服务的机会不断增加。我们相信，Heiltsuk语言和文化动员伙伴关系的策略、方法和适度成功可能为其他以社区为基础的语言回收项目提供信息。我们希望，概述我们的经验并对这种伙伴关系面临的挑战保持透明，可能有助于其他国家参与这项紧迫和及时的工作。
{"title":"Mobilizing and Activating Haíɫzaqvḷa (Heiltsuk Language) and Culture Through a Community-University Partnership","authors":"Jennifer Carpenter, B. Chase, Benjamin Chung, Robyn Humchitt, Mark Turin","doi":"10.18357/kula.127","DOIUrl":"https://doi.org/10.18357/kula.127","url":null,"abstract":"The sharing of existing linguistic resources through online platforms has become an increasingly important aspect in revitalization projects for Indigenous languages. This contribution addresses the urgency of such work through the lens of a partnership in support of one language, Haíɫzaqvḷa (Heiltsuk), a critically endangered Wakashan language spoken in and around the traditional Heiltsuk territory of Bella Bella, British Columbia. Alongside immediate community needs for language preservation and reclamation—informed and guided by Heiltsuk values and goals—lie important ethical and practical questions about how best to activate historic recordings of Elders and knowledge holders who have now passed. Our partnership was explicitly structured around the objective of helping to mobilize the large body of existing languagedocumentation and revitalization materials created in and by the community to support broader community access through digital technologies. Working within the fast-changing digital environment requires agility in order to respond to time-sensitive goals and the strategic needs of the community. Ensuring that such work is grounded in respectful collaboration requires ongoing care, consultation and consideration. The digital landscape is still a new and exciting space, and the opportunities to use online tools and technologies in service of language revitalization are ever increasing. We believe that the strategies, approaches and modest successes of the Heiltsuk Language and Culture Mobilization Partnership may be informative for other community-based language reclamation projects. We hope that outlining ourexperiences and being transparent about the challenges such partnerships face may help others engaged in this urgent and timely work.","PeriodicalId":425221,"journal":{"name":"KULA: Knowledge Creation, Dissemination, and Preservation Studies","volume":"23 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-06-23","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"132775035","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Background: Indigenous learners and community members are often excluded from online learning environments, as both consumers and producers of knowledge, resulting in an educational digital divide. Further, Indigenous knowledges represented through digital practices and online spaces risk misrepresentation and appropriation, which leads to stereotypes and deficit thinking about Indigenous people, their histories, and their current realities. There is a need for educational approaches that give space, voice, and agency to Indigenous people. Aim: This article is a reflection on a teaching enhancement project that weaved together local land-based learning, Indigenous storytelling, and digital media. Project Overview: Indigenous pre-service teachers created an open educational resource, the Grease Trail Digital Storytelling Project, to enhance the preservation and accessibility of Indigenous histories, stories, and memories embedded in local landscapes. Their approach to Indigenous digital storytelling uses the principles of respect, relevance, responsibility, and reciprocity to document and curate their digital storytelling practices and Indigenous knowledgetraditions. Discussion: The Grease Trail Digital Storytelling Project may serve as a helpful resource for those interested in learning how Indigenous digital storytelling could be approached for the preservation of Indigenous intellectual traditions that bring together land, story, and memory in online spaces and integrated as a tool for teaching and learning in school and community settings.
{"title":"Grease Trail Storytelling Project","authors":"Johanna Sam, Corly Schmeisser, J. Hare","doi":"10.18357/kula.149","DOIUrl":"https://doi.org/10.18357/kula.149","url":null,"abstract":"Background: Indigenous learners and community members are often excluded from online learning environments, as both consumers and producers of knowledge, resulting in an educational digital divide. Further, Indigenous knowledges represented through digital practices and online spaces risk misrepresentation and appropriation, which leads to stereotypes and deficit thinking about Indigenous people, their histories, and their current realities. There is a need for educational approaches that give space, voice, and agency to Indigenous people. Aim: This article is a reflection on a teaching enhancement project that weaved together local land-based learning, Indigenous storytelling, and digital media. Project Overview: Indigenous pre-service teachers created an open educational resource, the Grease Trail Digital Storytelling Project, to enhance the preservation and accessibility of Indigenous histories, stories, and memories embedded in local landscapes. Their approach to Indigenous digital storytelling uses the principles of respect, relevance, responsibility, and reciprocity to document and curate their digital storytelling practices and Indigenous knowledgetraditions. Discussion: The Grease Trail Digital Storytelling Project may serve as a helpful resource for those interested in learning how Indigenous digital storytelling could be approached for the preservation of Indigenous intellectual traditions that bring together land, story, and memory in online spaces and integrated as a tool for teaching and learning in school and community settings.","PeriodicalId":425221,"journal":{"name":"KULA: Knowledge Creation, Dissemination, and Preservation Studies","volume":"85 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-06-23","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"128271258","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
This essay discusses a wide range of media—including an 1853 Albion Cree Press, a Cree typewriter, and contemporary Indigenous artworks—to create a sense of the multiplicity of Indigenous technologies available for study today and the vastness of the visual record. While older art historical studies would be limited to so-called high art, namely paintings and sculpture, this essay takes an expansive approach to consider multiple examples of visual culture in the formation of Indigenous literacy traditions. The work considers the importance of birchbark biting and moss in the pictorial record, for example, as a form of Indigenous technology. This essay has also been inspired by recent conversations with my mom and colleagues in the discipline of contemporary art and for that I am thankful and try to reflect a more conversational approach to the media discussed herein as a methodology of upending binaries and tensions of spoken and unspoken and not-as-yet written stories. The research engages in visual analysis of Indigenous literary artifacts and images. By Indigenous literacies I mean the way Indigenous people have engaged and engage technologies and media to move ideas forward, to create art and culture. The essay takes a speculative approach, using some stories about artworks and narrative approaches to honor a history of Métis and Cree paths to knowledge that are based on storytelling rather than definitive histories. As a person of Métis ancestry on my maternal side, I write this essay not as a fluent Cree or Michif speaker, but as one who is in a life-long process of language learning. Analysis of visual imagery expands staid notions and simplistic understandings of Indigenous literacies as solely based on writing.
{"title":"Gramophone, Masinatahikan – Typewriter, Press, Our Mother(s) Tongue","authors":"G. Bell","doi":"10.18357/kula.142","DOIUrl":"https://doi.org/10.18357/kula.142","url":null,"abstract":"This essay discusses a wide range of media—including an 1853 Albion Cree Press, a Cree typewriter, and contemporary Indigenous artworks—to create a sense of the multiplicity of Indigenous technologies available for study today and the vastness of the visual record. While older art historical studies would be limited to so-called high art, namely paintings and sculpture, this essay takes an expansive approach to consider multiple examples of visual culture in the formation of Indigenous literacy traditions. The work considers the importance of birchbark biting and moss in the pictorial record, for example, as a form of Indigenous technology. This essay has also been inspired by recent conversations with my mom and colleagues in the discipline of contemporary art and for that I am thankful and try to reflect a more conversational approach to the media discussed herein as a methodology of upending binaries and tensions of spoken and unspoken and not-as-yet written stories. The research engages in visual analysis of Indigenous literary artifacts and images. By Indigenous literacies I mean the way Indigenous people have engaged and engage technologies and media to move ideas forward, to create art and culture. The essay takes a speculative approach, using some stories about artworks and narrative approaches to honor a history of Métis and Cree paths to knowledge that are based on storytelling rather than definitive histories. As a person of Métis ancestry on my maternal side, I write this essay not as a fluent Cree or Michif speaker, but as one who is in a life-long process of language learning. Analysis of visual imagery expands staid notions and simplistic understandings of Indigenous literacies as solely based on writing.","PeriodicalId":425221,"journal":{"name":"KULA: Knowledge Creation, Dissemination, and Preservation Studies","volume":"39 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-06-23","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"126332202","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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