DOCSLIB.ORG

Final Report of the Program Evaluation of the Action Research for Mino-Pimaatisiwin in Erickson Schools, Manitoba

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Final Report of the Program Evaluation of the Action Research for Mino-Pimaatisiwin in Erickson Schools, Manitoba Final Report of the Program Evaluation of the Action Research for Mino-Pimaatisiwin in Erickson Schools, Manitoba February 2020 Authors: Jeff Smith Karen Rempel Heather Duncan with contributions from: Valerie McInnes Final Report of the Program Evaluation of the Action Research for Mino-Pimaatisiwin in Erickson Schools, Manitoba February 2020 Submitted to: Indigenous Services Canada Rolling River School Division Erickson Collegiate Institute Erickson Elementary School Rolling River First Nation Submitted by: Karen Rempel, Ph.D. Director, Centre for Aboriginal and Rural Education Studies (CARES) Faculty of Education Brandon University Written by: Jeff Smith Karen Rempel Heather Duncan With contributions from: Valerie McInnes Table of Contents Action Research for Mino-Pimaatisiwin in Erickson Manitoba Schools Executive Summary 1 Introduction 4 Process 5 Context of the Evaluators 6 Evaluation Framework 7 Program Evaluation Question 7 Program Evaluation Methodology 8 Data Collection and Assessment Inventory 8 Student Surveys 8 School Context Teacher Interviews 8 Data collection and analysis 9 Organization of this Report 9 Part 1: Introduction 10 Challenges of First Nations, Métis and Inuit Education 10 Educational Achievement Gaps 11 Addressing Achievement Gaps 11 Context of Erickson, Manitoba Schools 12 Rolling River First Nation 12 Challenges for Erickson, Manitoba Schools in the Rolling River School Division 13 Cultural Proficiency: A Rolling River School Division Priority 13 Indigenization through the Application of Mino-Pimaatisiwin and the Ojibwe Good Life Principles 15 The Ojibwe Seven Teachings of the Good Life 15 Mino-Pimaatisiwin 16 Part 2: Needs Assessment of Student Assessment Instruments 17 Indigenous Perspective on Learning 20 Appropriate Assessment 24 Part 3: Review of Relevant Literature: Indigenous Pedagogy in a Canadian Context 29 Defining Indigenous 29 Settler Colonialism 30 Defining Settler 30 Settler/Indigenous Identities in Canada 31 Reconciliation 31 Decolonization 32 Critical Race Theory 34 The Hidden Curriculum and Responding to Linguistic Cultural Biases 36 Part 4: Review of Relevant Literature: Indigenization of Curricula 39 Description 39 Indigenization 39 Indigenous Models of Teaching 40 Story 40 Land-Based Pedagogy and Decolonization 41 Language 41 Vision 42 Anishinaabe Pedagogy 42 Importance of Community 42 Elders and Indigenous Knowledge 43 Indigenous Foundations of Leadership 44 Culture 45 Teacher Professional Development, Indigenization and Indigenous Knowledge 46 Challenges to Determining the Impact of Indigenization of Education 47 Dimensions of Decolonization and Impact on Indigenous Education 48 Part 5: Findings from Cultural Competency, Belonging and Resilience Student Surveys49 Cultural Connectedness and Self-esteem and Belonging Survey Findings 2017-2018 49 Erickson Elementary School 49 Cultural Connectedness Survey 50 Self-esteem and Belonging Survey 51 Cultural Connectedness, Resiliency, and Feelings towards School Survey Findings 57 Erickson Collegiate 57 Cultural Connectedness Survey 58 Cultural Connectedness Survey Findings 2017 58 Cultural Connectedness Survey Findings 2018 62 Resiliency Findings 2017 68 Resiliency Findings 2018 72 Feelings towards School 78 Feelings towards School Survey Findings 2017 79 Feelings towards School Survey Findings 2018 83 Part 6: Findings 90 Findings 90 Indigenization of Curriculum 91 Indigenous Teachers’ Perspectives of Indigenization in Erickson Schools 91 Equity and its Effects on Future Success 91 Indigenous Cultural Competencies and Pedagogies 91 Sharing Knowledge of Protocols and Indigenous Cultural Competencies 93 Indigenous Cultural Competencies at Erickson Schools 93 Indigenous Leadership 94 Mino-Pimaatisiwin and the Good Life 95 The Influence of Mino-Pimaatisiwin and the “Good Life” on Erickson Schools 95 Mino-Pimaatisiwin and School Culture 95 Mino-Pimaatisiwin as Praxis 96 Mino-Pimaatisiwin and Relationships 97 The Effects of the Hidden Curriculum on Mino- Pimaatisiwin 98 Settler Teachers’ Perspectives of Indigenization, Reconciliation and Decolonization in Erickson Schools 100 Settler Teachers as Allies 100 Examples of Culturally Proficient Teaching 101 Whiteness, Cultural Difference, and Challenges to Indigenization 104 Reported Indigenous Critiques of Settler Involvement in Indigenization 105 Defining Culture 106 Responding to Accusations of Racism 107 The Racialization of Indigenous teachers 108 Cultural Safety and Professional Development 108 Experiential Education 109 Traditional Indigenous Objects and Teaching 110 Indigenous Art 111 Adapting the Physical Education Curriculum 111 Leadership and Commitment to Indigenization 111 Community Exchanges and Family Involvement 113 Challenges with Family Involvement 114 School Responses to Improve Connections with Families 115 Non-Indigenous Communities around Erickson 117 Elder Involvement 118 General School Competencies 119 Part 7: Conclusions and Recommendations 122 Conclusions 122 Recommendations 124 Final Remarks 125 References 126 Appendix 1: Mino-Pimaatisiwin Activities Erickson Elementary School 135 Action Research for Mino-Pimaatisiwin in Erickson Manitoba Schools Executive Summary This action research project, Mino-Pimaatisiwin, was a collaboration among researchers at Brandon University, the staff and principal of Erickson Elementary School (EES) and Erickson Collegiate Institute (ECI), the superintendent of Rolling River School Division, and members of a First Nations community, Rolling River First Nation, working on systemic educational change by infusing Indigenous perspectives into the school culture, curriculum, and community. The project was conducted during the 18 months of fall 2017 to spring 2019. It was funded by Indigenous Services Canada through the New Paths for Education Program. Project funding was used for student/school materials and resources, learning materials, professional development, conference presentations, and community-school activities. According to Hart (2002), Mino-Pimaatisiwin is an Ojibwe term for “life in the fullest, healthiest sense” (n. p). Its foundations are wholeness, balance, relationships, harmony, growth, and healing. Hart explains all aspects of the whole are in relation to one another: “When we give energy to these relationships, we nurture the connections” (Hart, 2002, n. p.). Thus, student learning should include how parts work interdependently to create wholes (Bell, 2016). Indigenization is a transformative process that highlights the importance of centering Indigenous people, cultures, knowledge systems, experiences, and priorities in education (Battiste & Youngblood Henderson, 2000; Smith, 2013). According to Manitoba Education and Youth (2003), “Schools have the responsibility to ensure that Aboriginal perspectives are fairly and accurately conveyed to all students. The inclusion of Aboriginal perspectives into curricula will benefit not only Aboriginal peoples but non-Aboriginal peoples as well” (p.1). The purpose of this evaluation was to explore the impact on the “good life” of infusing Indigenous perspectives into the elementary school curriculum with a focus on building self-esteem and cultural connectedness among Indigenous students using the cultural frameworks of Mino-Pimaatisiwin and the Ojibwe Seven Teachings of a Good Life. The purpose of the evaluation was to explore the extent to which the Erikson Schools achieved their goal of co-developing, with Rolling River First Nation, an educational environment based on the cultural framework of Mino-Pimaatisiwin (Good Life) and the Ojibwe Good Life Principles. Activities directed toward these goals included teacher and administration professional development in the areas of cultural proficiency, Indigenization of curricula across grade levels, experiential learning, community exchanges, and involvement of Elders. The program evaluation of the Mino-Pimaatisiwin project included three areas: (1) needs assessments of the existing and ideal types of student assessments; (2) results of student success surveys; and (3) teachers’ and principals’ perceptions and actions on Indigenizing school curricula. Data sources for the program evaluation research included student surveys, interview data from teachers and principals, feedback slips, and student interviews about student field trips, and document analysis. Data analysis included both quantitative and qualitative data analysis processes. 7 In addition to the data collection and analyses, an extensive review of the literature was conducted. The purpose of the review was to present a framework of Indigenous philosophical and ontological concepts that sought to support thorough explanations and descriptions of the findings. Overview of key findings from the program evaluation research: The contents of this program evaluation should serve as an exemplar to other schools of the courage, open-mindedness, and collaborative spirit required to facilitate systemic change of this magnitude. The schools have had success in achieving an educational environment based on the cultural framework of Mino-Pimaatisiwin (Good Life) and the Ojibwe Good Life Principles. The teachers and principals who were interviewed displayed a commitment to the Indigenization of curriculum, student-centered focus, and dedication to reconciliation and equity. The schools had advanced educational practices throughout the project and demonstrated notable responsiveness to not only supporting but actively promoting well-being for all their students, with a particular
Load more

Recommended publications
  • Cluster 2: a Profound Ambivalence: First Nations, Métis, and Inuit Relations with Government
    A Profound Ambivalence: First Nations, Métis, and Inuit Relations with Government by Ted Longbottom C urrent t opiCs in F irst n ations , M étis , and i nuit s tudies Cluster 2: a profound ambivalence: First nations, Métis, and inuit relations with Government Setting the Stage: Economics and Politics by Ted Longbottom L earninG e xperienCe 2.1: s ettinG the s taGe : e ConoMiCs and p oLitiCs enduring understandings q First Nations, Métis, and Inuit peoples share a traditional worldview of harmony and balance with nature, one another, and oneself. q First Nations, Métis, and Inuit peoples represent a diversity of cultures, each expressed in a unique way. q Understanding and respect for First Nations, Métis, and Inuit peoples begin with knowledge of their pasts. q Current issues are really unresolved historical issues. q First Nations, Métis, and Inuit peoples want to be recognized for their contributions to Canadian society and to share in its successes. essential Questions Big Question How would you describe the relationship that existed among Indigenous nations and between Indigenous nations and the European newcomers in the era of the fur trade and the pre-Confederation treaties? Focus Questions 1. How did Indigenous nations interact? 2. How did First Nations’ understandings of treaties differ from that of the Europeans? 3. What were the principles and protocols that characterized trade between Indigenous nations and the traders of the Hudson’s Bay Company? 4. What role did Indigenous nations play in conflicts between Europeans on Turtle Island? Cluster 2: a profound ambivalence 2­7 Background Before the arrival of the Europeans, First Peoples were self-determining nations.
    [Show full text]
  • Treaty 5 Treaty 2
    Bennett Wasahowakow Lake Cantin Lake Lake Sucker Makwa Lake Lake ! Okeskimunisew . Lake Cantin Lake Bélanger R Bélanger River Ragged Basin Lake Ontario Lake Winnipeg Nanowin River Study Area Legend Hudwin Language Divisi ons Cobham R Lake Cree Mukutawa R. Ojibway Manitoba Ojibway-Cree .! Chachasee R Lake Big Black River Manitoba Brandon Winnipeg Dryden !. !. Kenora !. Lily Pad !.Lake Gorman Lake Mukutawa R. .! Poplar River 16 Wakus .! North Poplar River Lake Mukwa Narrowa Negginan.! .! Slemon Poplarville Lake Poplar Point Poplar River Elliot Lake Marchand Marchand Crk Wendigo Point Poplar River Poplar River Gilchrist Palsen River Lake Lake Many Bays Lake Big Stone Point !. Weaver Lake Charron Opekamank McPhail Crk. Lake Poplar River Bull Lake Wrong Lake Harrop Lake M a n i t o b a Mosey Point M a n i t o b a O n t a r i o O n t a r i o Shallow Leaf R iver Lewis Lake Leaf River South Leaf R Lake McKay Point Eardley Lake Poplar River Lake Winnipeg North Etomami R Morfee Berens River Lake Berens River P a u i n g a s s i Berens River 13 ! Carr-Harris . Lake Etomami R Treaty 5 Berens Berens R Island Pigeon Pawn Bay Serpent Lake Pigeon River 13A !. Lake Asinkaanumevatt Pigeon Point .! Kacheposit Horseshoe !. Berens R Kamaskawak Lake Pigeon R !. !. Pauingassi Commissioner Assineweetasataypawin Island First Nation .! Bradburn R. Catfish Point .! Ridley White Beaver R Berens River Catfish .! .! Lake Kettle Falls Fishing .! Lake Windigo Wadhope Flour Point Little Grand Lake Rapids Who opee .! Douglas Harb our Round Lake Lake Moar .! Lake Kanikopak Point Little Grand Pigeon River Little Grand Rapids 14 Bradbury R Dogskin River .! Jackhead R a p i d s Viking St.
    [Show full text]
  • Pokégnek Yajdanawa Pokégnek Yajdanawa
    Pokégnek yajdanawa THE POKAGONS TELL IT Bnakwi gises October 2016 Traditional travels and teachings occupy Pokagon teens in August Inside This Month Page 2 Supporting Boys with Braids. Page 5 Hundreds celebrate Sovereignty Day. Page 14 –19 Eleven boys set out for a two night, three day journey “We had some girls interested in the traditional travels trip, recently to experience the outdoors as their Pokagon but we thought it would be a good idea to separate them Open committee ancestors might have. The trip, organized and chaperoned out, give teachings specific to their roles, give them a chance positions—get by Dan Stohrer, youth services coordinator, Kevin Modlin, to open up,” said Rebecca Williams, the organizer and youth involved! conservation officer, and Tribal Police Officer Eric Shaer, cultural coordinator. acquainted middle and high school boys with canoeing, One of the highlights: the young women practiced outdoor cooking and camping. The group paddled down the traditional cooking methods by cooking a goose and squash Manistee River through the Manistee National Forest. on a spit over an open fire. They also created quill work birch “For some of the kids, canoeing was new,” said Stohrer. “It bark medallions. was good to see them overcoming unfamiliarity and fear, and “It was really nice,” said Jenna Martin, one participant. “My enjoying themselves.” favorite part was when my grandma came to talk to us about Stohrer said the teens had good conversations while moon time, so I’m glad we got to learn about that.” spending time together. For example, as this trip took place She also offered this thought: be careful with porcupine right before the Boys with Braids event, the boys discussed quills, they’re sharp! “But it was fun, you just have to not hair, and their choices to grow it long or keep it short.
    [Show full text]
  • Treaties in Canada, Education Guide
    TREATIES IN CANADA EDUCATION GUIDE A project of Cover: Map showing treaties in Ontario, c. 1931 (courtesy of Archives of Ontario/I0022329/J.L. Morris Fonds/F 1060-1-0-51, Folder 1, Map 14, 13356 [63/5]). Chiefs of the Six Nations reading Wampum belts, 1871 (courtesy of Library and Archives Canada/Electric Studio/C-085137). “The words ‘as long as the sun shines, as long as the waters flow Message to teachers Activities and discussions related to Indigenous peoples’ Key Terms and Definitions downhill, and as long as the grass grows green’ can be found in many history in Canada may evoke an emotional response from treaties after the 1613 treaty. It set a relationship of equity and peace.” some students. The subject of treaties can bring out strong Aboriginal Title: the inherent right of Indigenous peoples — Oren Lyons, Faithkeeper of the Onondaga Nation’s Turtle Clan opinions and feelings, as it includes two worldviews. It is to land or territory; the Canadian legal system recognizes title as a collective right to the use of and jurisdiction over critical to acknowledge that Indigenous worldviews and a group’s ancestral lands Table of Contents Introduction: understandings of relationships have continually been marginalized. This does not make them less valid, and Assimilation: the process by which a person or persons Introduction: Treaties between Treaties between Canada and Indigenous peoples acquire the social and psychological characteristics of another Canada and Indigenous peoples 2 students need to understand why different peoples in Canada group; to cause a person or group to become part of a Beginning in the early 1600s, the British Crown (later the Government of Canada) entered into might have different outlooks and interpretations of treaties.
    [Show full text]
  • Horse Traders, Card Sharks and Broken Promises: the Contents of Treaty #3 a Detailed Analysis December 21, 2011
    Horse Traders, Card Sharks and Broken Promises: The Contents of Treaty #3 A Detailed Analysis December 21, 2011 Many people have studied, written about and talked about Canada's 1873 Treaty #3 with the Saulteaux Anishnaabek over 55,000 square miles west of Lake Superior. We are not the first nor the last. We are not legal experts or historians. Being grandmothers, we have skills of observation and commitment to future generations. Our views are our own. We don't claim to represent any community, tribe or nation though we are confident many people agree with us. We do think everyone in this land has a duty to know about the history that has brought us to this time. Our main purpose here is to prompt discussion of these important matters. Treaty 3 was a definitive one that shaped the terms of the next several Treaties 4 - 7. Revisions to 1 and 2 also resulted from it. The later treaties used Treaty 3 as a role model. For the 1905 Treaty 9 with the James Bay Cree, this was difficult because the Dominion Government was trying to pay even less for the Cree territory than they had for the Saulteaux Ojibwe territory. The Cree were fully aware of what had gone on. In our view, a Treaty is something that must be reviewed, renewed and reconfirmed at regular intervals in order for it to maintain its authority with the signatories. If anyone fails to adhere to the Treaty terms, then it becomes a broken Treaty no longer valid. Can a broken jug hold water? INTENT OF THE TREATIES - A Program to Steal the Land by Conciliatory Methods (Note#4,5) In this article, we examine some of the key elements of Treaty #3 aka the North-West Angle Treaty.
    [Show full text]
  • Directory – Indigenous Organizations in Manitoba
    Indigenous Organizations in Manitoba A directory of groups and programs organized by or for First Nations, Inuit and Metis people Community Development Corporation Manual I 1 INDIGENOUS ORGANIZATIONS IN MANITOBA A Directory of Groups and Programs Organized by or for First Nations, Inuit and Metis People Compiled, edited and printed by Indigenous Inclusion Directorate Manitoba Education and Training and Indigenous Relations Manitoba Indigenous and Municipal Relations ________________________________________________________________ INTRODUCTION The directory of Indigenous organizations is designed as a useful reference and resource book to help people locate appropriate organizations and services. The directory also serves as a means of improving communications among people. The idea for the directory arose from the desire to make information about Indigenous organizations more available to the public. This directory was first published in 1975 and has grown from 16 pages in the first edition to more than 100 pages in the current edition. The directory reflects the vitality and diversity of Indigenous cultural traditions, organizations, and enterprises. The editorial committee has made every effort to present accurate and up-to-date listings, with fax numbers, email addresses and websites included whenever possible. If you see any errors or omissions, or if you have updated information on any of the programs and services included in this directory, please call, fax or write to the Indigenous Relations, using the contact information on the
    [Show full text]
  • White Bear First Nations' Participation in World Wars
    boundaries eh; just a territory which was Sioux or Cree and you couldn’t go west because the Blackfoot were controlling the foothills and mountain areas. That’s my understanding (WBFNs Elder George Sparvier, 2012). That was the Riel Rebellion. The paranoia of the soldiers and the people; they sent them down here. Grandfather was registered in Turtle Mountain. (During the Riel Rebellion) They didn’t want them to get involved in the Riel Rebellion (WBFNs Elder Almer Standingready, 2012). Especially the young men. So a number of them went down (to Turtle Mountain) (WBFNs Elder Phyllis Gibson, 2012) Upon the end of this rebellion, the Government of Canada convicted 19 Métis and 33 natives of offenses related to the uprising. Ironically, only a few Métis were hanged but Canadians witnessed a mass hanging of non-Métis native people who participated in the rebellion. Cree Chiefs Big Bear, Poundmaker, and One Arrow were each found guilty of treason-felony, and sentenced to three years in Stoney Mountain Penitentiary. A fourth Chief, the Dakota leader White Cap, was acquitted of charges despite being a member of Riel’s Exovedate9 Council (Canadian Encyclopedia, 2012). After the Northwest/ Riel Rebellion the Government instituted a series of repressive policies against the indigenous peoples. These measures, which went against the spirit of the treaties, included forcible confinement to Reserves, the dismantling of aboriginal culture and the removal of children to residential schools for assimilation (Stonechild, 2007). These measures were in stark contrast to the results of the first resistance in Manitoba and had deep and lasting effects upon indigenous peoples in Canada including the White Bear First Nations, despite the fact that White Bear did not participate in the Rebellion.
    [Show full text]
  • Guide to Acknowledging First Peoples & Traditional Territory
    Guide to Acknowledging First Peoples & Traditional Territory September 2017 CAUT Guide to Acknowledging First Peoples & Traditional Territory September 2017 The following document offers the Canadian Association of University Teachers (CAUT) recommended territorial acknowledgement for institutions where our members work, organized by province. While most of these campuses are included, the list will gradually become more complete as we learn more about specific traditional territories. When requested, we have also included acknowledgements for other post-secondary institutions as well. We wish to emphasize that this is a guide, not a script. We are recommending the acknowledgements that have been developed by local university-based Indigenous councils or advisory groups, where possible. In other places, where there are multiple territorial acknowledgements that exist for one area or the acknowledgements are contested, the multiple acknowledgements are provided. This is an evolving, working guide. © 2016 Canadian Association of University Teachers 2705 Queensview Drive, Ottawa, Ontario K2B 8K2 \\ 613-820-2270 \\ www.caut.ca Cover photo: “Infinity” © Christi Belcourt CAUT Guide to Acknowledging First Peoples and Traditional Territory September 2017 Contents 1| How to use this guide Our process 2| Acknowledgement statements Newfoundland and Labrador Prince Edward Island Nova Scotia New Brunswick Québec Ontario Manitoba Saskatchewan Alberta British Columbia Canadian Association of University Teachers 3 CAUT Guide to Acknowledging First Peoples and Traditional Territory September 2017 1| How to use this guide The goal of this guide is to encourage all academic staff context or the audience in attendance. Also, given that association representatives and members to acknowledge there is no single standard orthography for traditional the First Peoples on whose traditional territories we live Indigenous names, this can be an opportunity to ensure and work.
    [Show full text]
  • MMTP CEC Hearing Presentation Exhibits by Participant
    MMTP CEC Hearing Presentation Exhibits by Participant • Manitoba Metis Federation (MMF) – Part 12 o MMF-006 Manitoba Metis Federation Final Written Submission o MMF-007 Table of Authorities MANITOBA CLEAN ENVIRONMENT COMMISSION IN THE MATTER OF section 6(5)(b) of the Environment Act, C.C.S.M. c. E125; AND IN THE MATTER OF a review by the Clean Environment Commission (“CEC”) of the Environmental Impact Statement for the Manitoba Hydro Manitoba-Minnesota Transmission Project (the “Project”) pursuant to the Terms of Reference of the Minister of Sustainable Development dated December 31, 2016, and updated on February 15, 2017. MANITOBA METIS FEDERATION FINAL WRITTEN SUBMISSION June 16, 2017 PAPE SALTER TEILLET LLP 546 Euclid Avenue Toronto, ON M6G 2T2 Jason Madden Zachary Davis Megan Strachan Tel.: 416-916-2989 Fax: 416-916-3726 [email protected] Counsel for the Manitoba Metis Federation Table of Contents A: INTRODUCTION: UNDERSTANDING THE SIGNICANCE OF THIS PROJECT TO THE MANITOBA METIS COMMUNITY............................................................. 1 B: THE REGULATORY FRAMEWORK: MANITOBA HYDRO IS REQUIRED TO ASSESS IMPACTS OF THE MMTP ON THE MANITOBA METIS COMMUNITY .................................................................................................................. 2 C: MÉTIS RIGHTS, CLAIMS, AND INTERESTS IN THE PROJECT AREA ............ 3 a. Origins of the Manitoba Metis Community ....................................................... 3 b. The Aboriginal Rights of the Manitoba Metis Community .............................
    [Show full text]
  • Roots and Routes 188
    Fendler / Roots and Routes 188 ROOTS AND ROUTES Hip-Hop from South Korea Ute Fendler University of Bayreuth [email protected] Abstract With the growing success of hip-hop in South Korea, the discussions about the authenticity of this genre increase and create cleavages between the mainstream and the underground rappers. The paper intends to analyze three examples of the contemporary music scene that are representative of different positions. Taking Simon Frith’s work on popular music as a means to construct identity, the paper suggests questioning the concept of authenticity (“roots”) and proposes instead conceiving hip-hop in South Korea as a movement at the crossroads (“routes”) of various influences and practices. Keywords Authenticity, Identity, Music videos, Performance, R&B, Rap About the Author Ute Fendler is chair of romance cultural and comparative cultural studies at the University of Bayreuth (Germany). Her research interests include intermedial and intercultural phenomenon, popular culture, migration, iconographies, music video, and performance. Kritika Kultura 29 (2017): –213 © Ateneo de Manila University <http://journals.ateneo.edu/ojs/kk/> Fendler / Roots and Routes 189 In the ongoing process of reaching out to global markets, pop music in South Korea undergoes fast changes, mainly under the influence of US-American and Western European markets, as literature on K-pop highlights (Choi and Maliangkay). John Lie dealt with the question of K-pop as music positioned between different influences: K-pop is symptomatic of the cultural transformation of South Korea: at once the almost complete repudiation of traditional cultures—both Confucian and folk—and the repeated rhetorical stress on the continuities between the past and the present: the nearly empty signifier that is South Korean cultural-national identity.
    [Show full text]
  • Description of the Process of Planning And
    Digitized from Box 1 of the Maria Downs Papers at the Gerald R. Ford Presidential Library MY VERY SPECIAL LADY --- BETTY FORD By Haria DOvms A recent request from the Gerald R. Ford Library for assistance and information regarding the manner in which President and Mrs. Ford entertained during their tenure at the White House involked many fond memories which I thought might be interesting to share with you. The social side of the White House plays a very important role in accom­ plishing the goals of an Administration --- much as a charming savvy spouse assists with the advancement of a partner's pursuits. The partnership of Betty and Jerry Ford in hosting foreign and domestic dignitaries as well as people in general can best be described as an endeavor of love --- with love being defined by the late Fred Allen as II what makes the world go round ------- with a worried expression. 1I Surprised by that last remark? So am I. It sounds more like something Betty Ford would say rather than something I would write about them --- but as I said earlier --- there are many fond memories, many humorous tales and even a few tears involved in working for and working with a very special lady. The Ford Library turned to me for assistance because I was the White House Social Secretary for President and Mrs. Ford. Let me explain a little bit about what White House Social Secretaries are and what they do. To begin with we are a rather rare breed ot."hlT-ds --- there have been only seven White House Soci al Secretaries in the history of our country.
    [Show full text]
  • Indian Reserves on the Prairies 243
    1985] INDIAN RESERVES ON THE PRAIRIES 243 INDIAN RESERVES ON THE PRAIRIES RICHARD H. BARTLETT~ Indian reserves comprise the only land left to the Indians of the Prairie Provinces. This paper endeavors to examine and explain the rights of ownership and administra­ tion held by the Indians and Governments in such lands. It endeavors to determine what the treaties between the Indians and the Crown promised and to what extent they have been fulfilled. Rights with respect to minerals and timber are examined in the course of the study. I. THE ESTABLISHMENT OF INDIANS RESERVES BY TREATY 1 Alberta, Manitoba and Saskatchewan make up the Prairie Provinces of Canada. The southern reaches of the Provinces were the traditional lands of the plains' tribes: the Plains Cree, the Assiniboine, the Gros Ventre, the Blackfoot and the Sarcee. 2 To the north the forests were the territory of the Chipewyan, Beaver, Slave and Sekani tribes. 3 The traditional title of the Indians to their lands was recognized in the terms of the treaties that were entered into between the Crown in the right of the Dominion and the Indians. The treaties provided for the surrender of the Indian title in return for the establishment of reserves, guarantees as to hunting and fishing rights, annuities and certain social and economic undertakings. The treaties were entered into as the pressure of settlement and development demanded. Indian title in southern Manitoba and Saskat­ chewan was surrendered by Treaties #1 (1871), #2 (1871), #3 (1873) and #4 (1874). Central Manitoba, Saskatchewan and Alberta was surrendered by Treaties #5 (1875) and #6 (1876).
    [Show full text]