All Grade 5 Videos *Although These Videos Were All
Total Page：16
File Type：pdf, Size：1020Kb
Load more
Recommended publications
-
“Dear Peta”: What the Seal Means to the Jerry Cans
Dear Peta: What the Seal Means to the Jerry Cans by MARK SOLNOKY A thesis submitted in partial fulfillment of the requirements for the degree of MASTER OF ARTS in PROFESSIONAL COMMUNICATION Royal Roads University Victoria, British Columbia, Canada Supervisor: DR. VIRGINIA MCKENDRY MARCH 2017 MARK SOLNOKY, 2017 DEAR PETA: WHAT THE SEAL MEANS TO THE JERRY CANS 1 COMMITTEE APPROVAL The members of Mark Solnoky’s Thesis Committee certify that they have read the thesis titled Dear Peta: What the Seal Means to the Jerry Cans, and recommend that it be accepted as fulfilling the thesis requirements for the Degree of Master of Arts in Professional Communication. Dr. Virginia McKendry [signature on file] Dr. Phillip Vannini [signature on file] Final approval and acceptance of this thesis is contingent upon submission of the final copy of the thesis to Royal Roads University. The thesis supervisor confirms to have read this thesis and recommends that it be accepted as fulfilling the thesis requirements: Dr. Virginia McKendry [signature on file] DEAR PETA: WHAT THE SEAL MEANS TO THE JERRY CANS 2 Creative Commons Statement This work is licensed under the Creative Commons Attribution-NonCommercial- ShareAlike 2.5 Canada License. To view a copy of this license, visit http://creativecommons.org/licenses/by-nc-sa/2.5/ca/. Some material in this work is not being made available under the terms of this license: • Third-Party material that is being used under fair dealing or with permission. • Any photographs where individuals are easily identifiable. DEAR PETA: WHAT THE SEAL MEANS TO THE JERRY CANS 3 Abstract A fundamental part of being Inuit today means being a person who hunts and for whom sealing serves as a sharing paradigm that involves family and social networks (Wenzel, 1987). -
Shifting Paradigms
SHIFTING PARADIGMS Report of the Standing Committee on Canadian Heritage Julie Dabrusin, Chair MAY 2019 42nd PARLIAMENT, 1st SESSION Published under the authority of the Speaker of the House of Commons SPEAKER’S PERMISSION The proceedings of the House of Commons and its Committees are hereby made available to provide greater public access. The parliamentary privilege of the House of Commons to control the publication and broadcast of the proceedings of the House of Commons and its Committees is nonetheless reserved. All copyrights therein are also reserved. Reproduction of the proceedings of the House of Commons and its Committees, in whole or in part and in any medium, is hereby permitted provided that the reproduction is accurate and is not presented as official. This permission does not extend to reproduction, distribution or use for commercial purpose of financial gain. Reproduction or use outside this permission or without authorization may be treated as copyright infringement in accordance with the Copyright Act. Authorization may be obtained on written application to the Office of the Speaker of the House of Commons. Reproduction in accordance with this permission does not constitute publication under the authority of the House of Commons. The absolute privilege that applies to the proceedings of the House of Commons does not extend to these permitted reproductions. Where a reproduction includes briefs to a Standing Committee of the House of Commons, authorization for reproduction may be required from the authors in accordance with the Copyright Act. Nothing in this permission abrogates or derogates from the privileges, powers, immunities and rights of the House of Commons and its Committees. -
Grade 7-8: the Arts Contemporary First Nations and Inuit Music: Powwow Step and Solo Throat Singing
ELEMENTARY LESSON GRADE 7-8: THE ARTS CONTEMPORARY FIRST NATIONS AND INUIT MUSIC: POWWOW STEP AND SOLO THROAT SINGING Purpose: Students will compare and contrast traditional and in a circle behind the men and sing an octave higher than the contemporary First Nations powwow music and Inuit throat men. singing. They will consider the cultural influences and significance of contemporary music by powwow step musicians: A Tribe Called Watch and listen: http://music.cbc.ca/#!/blogs/2012/7/Top-5- Red and solo throat singer Tanya Tagaq. songs-to-get-you-in-the-mood-for-the-powwow-trail (Note: Any of the five videos will work as an example. Instructional method(s): listening, comparing and contrasting, However, the third example is only audio and less traditional class discussion (students may work in small groups or as a class) in style. The fourth and fifth examples show how a female supports the music.) Estimated time: 60 minutes Ask students: Activity: a. Describe what you saw and heard. 1. Begin the lesson by writing the following quote on the front b. What were the instrument(s) used? board: “My people will sleep for 100 years, but when they c. How did singing compliment the instrument(s)? awake, it will be the artists who give them their spirit back.”— d. What was done in unison? Louis Riel, July 4, 1885 e. What was performed individually? f. Describe the tempo, rhythm, dynamic and pitch. 2. Ask students: a. Who is Louis Riel? 5. Now introduce students to the music of A Tribe Called Red. -
Heritage Minutes‟ and the Theories of Heritage, Nostalgia and Nationalism
Introduction - An explanation of the „Heritage Minutes‟ and the theories of heritage, nostalgia and nationalism. For this dissertation, I intend to explore the concept of nostalgia and how it can be combined with the concept of nationalism. I will look at the way these two theories can connect with and aid in the formation of national collective memories. In effect I will be answering two particular questions: how can a nation‟s past be used as a resource to build a collective national memory in the present and how can a nation‟s history be reactivated intentionally through the manufacturing of collective memories to serve the needs of the present and act as a nationally unifying tool? With the aim of answering these questions, I will use the „Heritage Minutes‟ advertisements. The „Heritage Minutes‟, a national memory project or lieux de memoire1, are a series of seventy-four, sixty second long television advertisements that ran on Canadian television stations. Made in both English and French, they amounted to forty-six hours of programming per month with thirty percent of those hours running during network prime time (Lawlor 1999: 47). The Minutes were produced by the privately owned Historica Foundation, created by Charles R. Bronfman and the CRB Foundation to “enhance Canadianism” (Rukszto 2005: 74). In 1986, Charles R. Bronfman, Canadian billionaire and philanthropist, gave $100 million endowment to the CRB Foundation which he had set up with the explanation, “the history I learned in school was boring…terrible. I didn‟t get enough about where we came from, enough about our heroes…we didn‟t get a sense 1 French historian Pierre Nora coined the term lieux de memoire (sites of memory). -
Akutaq1: the Impact of Colonialism on Inuit Religiosity and Literature
ESSAYS ___________________________________________________________ EJAS Akutaq1: The Impact of Colonialism on Inuit Religiosity and Literature Rita Nándori The Spiritual Shift: Magic Songs Versus Hymns and Journals “Above each hut waved a little white flag—signs that the inmates had relinquished their old heathen faith and become Christian” (Rasmussen 118). The shaman Aua had explained to Knud Rasmussen that traditions based on experience and generational knowledge are what the Inuit adhere to. The harsh Arctic life is reflected in Aua’s description of Inuit beliefs. The shaman explains that fear is the primary guiding force of life: “We fear the elements with which we have to fight in their fury to wrest out food from land and sea. We fear cold and famine in our snow huts. We fear the sickness that is daily to be seen amongst us. We fear the souls of the dead of human and animals alike.” (Rasmussen 130) This summary of Inuit faith is not foreign to Christianity where god-fearing is an often-used term. All of the things feared by Aua—such as illness and a variety of hardships—are feared by Christians as well. While Christians believe that everything is governed by the will of God, the Inuit are less certain why things happen the way they do (Rasmussen 129-130). The existence of the spirit world— something divine that is beyond the material world— that intertwines all is not unknown to Inuit faith. To be a good person is what the Christian commandments teach people, similarly Inuit teachings rest upon proper behaviour and avoidance of evil doings (Piercey-Lewis 252-253). -
Canadian Museum of Civilization Corporation Annual Report 1995-1996 Abridged Version
Canadian Museum of Civilization Corporation Annual Report 1995-1996 Abridged Version Table of Contents The Canadian Museum of Civilization Corporation's Board of Trustees and Executive Committee – Page 3 President and Chief Executive Officer's Message – Page 4 Corporate Profile – Page 5 Organizational Structure – Page 6 Environmental Analysis -- External Environment – Page 7 Environmental Analysis -- Internal Environment - Page 10 Objectives and Results -- Museological Excellence and Outreach - Page 12 Objectives and Results -- Shared Understanding of Canadian Identity and History – Page 14 Objectives and Results -- Inter-cultural Understanding and Dialogue – Page 15 Objectives and Results -- Financial and Operational Viability – Page 17 Spreading the Word: Public Affairs and Development – Page 19 Exhibitions and Programmes – Page 21 • Canada Hall, Phase II and First Peoples Hall • Adventures in Learning: The Children's Museum • Our Postal Heritage: The National Postal Museum • Bringing Exhibitions to Life: Public Programmes Knowledge Through Research – Page 37 • Publications, Multimedia and the Museum of New France • Lectures Given in Canada and Abroad Collections and Information Access Branch – Page 42 Doing Business: Commercial Enterprises – Page 44 Managing Change: Human Resources and Property Management, Hosting and Security Services – Page 45 Canadian War Museum: Tales of War and Peace - Page 46 Canadian Museum of Civilization Information: (819) 776-7000/1 (800) 555-5621 Teleprinter (TDD) : (819) 776-7003 Group Reservations : (819) -
Historical Photographs, Historical Significance and Residential Schools
elow are four questions that are intended to help you write your submission to the BCanadian Aboriginal Writing Challenge. Each question has its own topic, ways to engage with the topic, writing activities and online resources. The topics covered are storytelling, historical photographs, historical significance and residential schools. You are not required to write your submission on these questions. The questions are suggestions to help guide your writing. Moreover, each question is designed to provide you with several options as to the style, content and form of your written piece. Starting on page 4, you will find links to online resources that will assist in the research for your piece. QUESTION 1: STORYTELLING Below is a list of suggested Canada’s Aboriginal peoples have a strong starting points: oral tradition of storytelling. These stories are passed down through generations as a way • Incorporate new elements into to share each community’s origins, history, the story to show how it relates spirituality, morals and life skills. to you or your community. For example, you can present both This is your opportunity to add to this oral an original myth and a personal tradition. account showing how the two are connected. Task 1: Find a story that you • Present a personal experience of your connect with. own (or of someone you know) as a The story can be an ancient legend or myth you modern day legend. Imagine that this are already familiar with or you can find a new story will be told to future generations. story. Choose a story that speaks to you in some What is this story’s message? What is way. -
Minute by Minute Anthony Wilson-Smith
45 Filming the Kenojuak Ashevak Heritage Minute in Cape Dorset, NU. Historica Canada photo Canada at 150: Minute by Minute Anthony Wilson-Smith When the Heritage Minutes débuted in 1991, it seemed hat becomes a legend so foreign—so somehow un-Canadian—to be drama- most? In Canada, our W national legends include tizing much less glorifying our own relatively brief but bearded figures with swords and or- colourful story that they were greeted with a sort of awed nate pantaloons, women in wartime cognitive dissonance followed by gleeful parody. Now, nursing costumes and indigenous soldiers fending off American invad- they are as much a part of Canadian culture as hockey, ers during the War of 1812. Some of Tim Hortons and maple beer. Contributing writer and the people telling those stories are Historica Canada President Anthony Wilson-Smith Colm Feore, Dan Aykroyd, Graham Greene, Kate Nelligan, Jean l’Italien celebrates one of his favourite parts of the job. (Lance e t Compte; Virginie) and Jared Keeso (19-2 and LetterKenny.) The set- tings range from the bright lights of big cities to dimly-lit hockey rinks, an July/August 2017 46 old movie theatre, operating rooms, and the frigid beauty of Cape Dorset, Nunavut. Those elements are all key components of stories that are, as the saying goes, ‘a part of our heri- tage’. In other words, they are Heri- tage Minutes. Over the last year, the Minutes—there are more than 80—had close to six million views. They aired on television across the country more than 116,000 times. -
MOVING FORWARD – TOWARDS a STRONGER CANADIAN MUSEUM SECTOR Report of the Standing Committee on Canadian Heritage
MOVING FORWARD – TOWARDS A STRONGER CANADIAN MUSEUM SECTOR Report of the Standing Committee on Canadian Heritage Julie Dabrusin, Chair SEPTEMBER 2018 42nd PARLIAMENT, 1st SESSION Published under the authority of the Speaker of the House of Commons SPEAKER’S PERMISSION The proceedings of the House of Commons and its Committees are hereby made available to provide greater public access. The parliamentary privilege of the House of Commons to control the publication and broadcast of the proceedings of the House of Commons and its Committees is nonetheless reserved. All copyrights therein are also reserved. Reproduction of the proceedings of the House of Commons and its Committees, in whole or in part and in any medium, is hereby permitted provided that the reproduction is accurate and is not presented as official. This permission does not extend to reproduction, distribution or use for commercial purpose of financial gain. Reproduction or use outside this permission or without authorization may be treated as copyright infringement in accordance with the Copyright Act. Authorization may be obtained on written application to the Office of the Speaker of the House of Commons. Reproduction in accordance with this permission does not constitute publication under the authority of the House of Commons. The absolute privilege that applies to the proceedings of the House of Commons does not extend to these permitted reproductions. Where a reproduction includes briefs to a Standing Committee of the House of Commons, authorization for reproduction may be required from the authors in accordance with the Copyright Act. Nothing in this permission abrogates or derogates from the privileges, powers, immunities and rights of the House of Commons and its Committees. -
Download This Page As A
Historica Canada Education Portal Hart & Papineau Overview This lesson is based on viewing the Heritage Minute, "Hart & Papineau." Under the tenure of Louis-Joseph Papineau, the Legislative Assembly of Lower Canada passed a bill in 1832 that ultimately guaranteed full rights to people practicing the Jewish faith. It was the first of the British colonies to do so. Aims After discussing and making sense of the events that take place in the "Hart and Papineau" Minute, students will watch additional related Heritage Minutes to develop their understanding of how democracy developed in Canada. Students will expand on the theme of democracy that is explored in the "Hart and Papineau" Minute to look at the issue of minority rights in Canada. Students will research the histories of minority groups in Canada and the discrimination they have encountered. Background The year is 1808. Ezekiel Hart has been elected to the Assembly of Lower Canada (now Québec), and tries to take his oath of office. But Joseph Papineau, another Member, protests that Hart, as a Jew, cannot take the oath on the Christian Bible and, therefore, cannot sit as a Member. The Speaker of the Assembly agrees, and Hart is expelled. But as he leaves, Hart confronts Joseph Papineau's son, the newly-elected Louis-Joseph Papineau, and challenges him to right the injustice. Years pass; it is 1832, and Louis-Joseph Papineau, now the Speaker of the Assembly, proclaims a new law, which gives democratic rights to Jews. In the final scene, Speaker Papineau leads the aged Ezekiel Hart out of the Assembly building in an act of courtesy and respect. -
Neoliberal Heritage Redress at a Time When Global Financial Regulation and the Partial Nationalization of Industries Are Mainstr
Matt James Neoliberal Heritage Redress At a time when global financial regulation and the partial nationalization of industries are mainstream items of political discussion, using the word “neoliberal” in a chapter title suddenly feels anachronistic. Discussing the topic fifteen years after the appearance of pioneering works such as political scientist Stephen Gill’s “Disciplinary Neoliberalism” might seem superfluous in any event.1 Yet when it comes to the subject of this collection and chapter, Canadian redress politics and the broader arena of diversity politics in which it is situated, it remains illuminating to speak of neoliberalism in the present tense: or, at least, so this chapter will argue. The chapter proceeds as follows. Stressing neoliberalism’s concern to remake the conditions under which organized groups communicate with government and society, I outline how this concern has reshaped Canadian multiculturalism. Although astute criticisms of Canada’s multiculturalism policy abound, the policy’s importance for groups challenging the terms of belonging within the Canadian settler society ought equally to be noted; this role has made multiculturalism a particularly important target of neoliberal change in this 2 country.2 While the profile of Canadian multiculturalism has diminished in recent years, the debates around coming to terms with historical injustice have not. In the remainder of the essay, I show how the characteristic tactics and tools of a neoliberalized multiculturalism have latterly been transported and applied -
MOOSEHIDE GATHERING 2014 Welcome
MOOSEHIDE GATHERING 2014 Welcome A Message from Chief Eddie Taylor Drin Hǫzǫ Guests, Welcome to Tr’ondëk Hwëch’in Traditional Territory and the 2014 Moosehide Gathering. These gatherings are an opportunity to keep the values of our ancestors alive and teach future generations. They help us reconnect with friends and family from around the North and make new connections with visitors from around the world. Above all, it’s a great chance to enjoy the peace and spirituality that Moosehide offers. On behalf of all Tr’ondëk Hwëch’in, it’s my pleasure to welcome you to Moosehide. You honour us with your presence; your visit is a gift. Mähsi cho, Chief Eddie Taylor The Story of the Moosehide Gathering In the late 1800s, Chief Isaac of the Hän people recognized his community’s traditions and way of life were threatened by the massive impact of gold seekers to the Klondike Valley. He sent his First Nation’s dancing stick (the gänhäk) and traditional Hän songs to the old Tanacross village at Lake Mansfield in present day Alaska. At this time, the Hän people moved from their fish camp at the mouth of the Klondike and Yukon rivers, called Tr'ochëk, to Moosehide Village where we celebrate the Gathering today. The Tanacross community and extended family members held the songs for Chief Isaac's people until they were ready to reclaim them. Laura Sanford and others from Tanacross held our Hän songs over the years. In 1991, at the Yukon Aboriginal Language Conference, the renewal of Tr’ondëk Hwëch’in culture began.