Exploring Indigenous Foods and Food Sovereignty

This project is made possible with funding by the Government of Ontario and through eCampusOntario’s support of the Virtual Learning Strategy.I. Introduction and Literature ReviewII. Research Methods, Finds, and RecommendationsIII. What is Haudenosaunee Food SovereigntyIV. ActivitiesOur research, based in Six Nations of the Grand River, examines food sovereignty and food experiences in Haudenosaunee communities, to explore ways of upholding our Haudenosaunee responsibilities to the land and enhancing the local practice of food sovereignty. The goal is to increase the access to and transmission of knowledge, so that more people to engage in food sovereignty. Haudenosaunee peoples with traditional knowledge, extensive community experience, and interests in food and culture were interviewed. Additionally, community members were surveyed to further understand what the needs of community are and what the community wishes to know about traditional foods and food sovereignty, in order to achieve a wholesome understanding and application of our ancestral knowledge. Interviews were audio recorded, transcribed, and analyzed. Analysis characterized knowledge and knowledge transmission, community, sharing, self-determination, access to traditional foods, co-existence with the natural world, connection to culture and identity, health, and food systems. These are all interwoven pieces that make up food sovereignty. Our findings produced the overall recommendation that local education about food sovereignty, Indigenous foods, and practices must be achieved, to promote these concepts in the lives of Six Nations members

Children's learning through play

I. Understanding PlayII. The Importance of PlayIII. Pedagogical Foundations and ModelsIV. Role PlayV. Music and MovementVI. Visual ArtsVII. BlocksVIII. STEMIX. LiteracyX. Active Outdoor PlayXI. The Educator’s Role in Facilitating Play-Based ExperiencesThis textbook is being published as an open educational resource for students who are studying early childhood development. The Canadian context has been added to align with the College of ECEs Code of Ethics and Standards of Practice as well as the Ministry of Education the Child and Early Years Act and finally speaks to the Calls to Action published by the Truth and Reconciliation Commission

2SLGBTQQIA+ Sub-Working Group MMIWG2SLGBTQQIA+ National Action Plan Final report

Categories of gender, sex and sexuality have been introduced through colonial processes and institutions. The term Two-Spirit encompasses a broad range of sexual and gender identities of Indigenous peoples across North America and complicates distinctions between gender, sex and sexualities7 . While the term is used by some people to refer to the cultural roles of individuals embodying both female and male spirits, the term has also been used as an umbrella term to describe Indigenous people who identify as lesbian, gay, bisexual, transgender, transsexual, queer, intersex and part of the continuum of non-heterosexual identities. It is important to distinguish between gender, sex and sexuality because of the way lesbian, gay and bisexual people are linked with transgender, transsexual people in the 2SLGBTQQIA+ acronym, and in broader queer and Indigenous communities

Knowledge, the curriculum, and democratic education: the curious case of school English

Debate over subject curricula is apt to descend into internecine squabbles over which (whose?) curriculum is best. Especially so with school English, because its domain(s) of knowledge have commonly been misunderstood, or, perhaps, misrepresented in the government’s programmes of study. After brief consideration of democratic education (problems of its form and meaning), I turn to issues of knowledge and disciplinarity, outlining two conceptions of knowledge – the one constitutive and phenomenological, the other stipulative and social-realist. Drawing on Michael Young and Johan Muller, I argue that, by social-realist standards of objectivity, school English in England -- as currently framed in national curriculum documents -- falls short of the standards of ‘powerful knowledge’ and of a democratic education conceived as social justice. Having considered knowledge and disciplinarity in broad terms, I consider the curricular case of school English, for it seems to me that the curious position of English in our national curriculum has resulted in a model that is either weakly, perhaps even un-, rooted in the network of academic disciplines that make up English studies

Understanding Indigenous knowledge of conservation and stewardship before implementing co-production with Western methodologies in resource management: A focus on fisheries and aquatic ecosystems

In the face of an increasing global human popula­tion and multiple anthropogenic environmental stressors including climate change, the limitations of relying solely on Western science and ap­proaches to mitigating impacts, conserving bio­diversity, and managing resources sustainably is apparent. Many Indigenous Peoples have lived sus­tainably as part of their respective environments for millennia, passing conservation and manage­ment practices down generations despite coloniza­tion and genocide. Long-standing Indigenous knowledge and philosophies offer alternate world­views that can complement Western con­servation and resource management and may strengthen efforts to restore environmental integ­rity and conserve species and ecosystems. Researchers often tout the co-production of knowledge with Indigenous collaborators using frameworks like the Kaswentha (Two Row Wampum—Haudenosau­nee) and the Etuaptmumk (Two Eyed Seeing—Mi’kmaw) without first seek­ing to understand the foundations of Indigenous knowledge itself, and its deep roots in environmen­tal sustainability. We develop a thesis of the embed­ded relational nature of Indigenous knowledges and the unique strengths and perspectives that must be understood before effective and ethical co-production can be possible. We contend that Indigenous knowledge must be treated as a distinct framework to inform conservation and stewardship of biodiversity and nature, rather than selectively integrating it into Western science. Building rela­tionships with local Indigenous nations will help actualize sustainable practices that are rooted in millennia of empirical data. This will help to pro­mote a shift toward a holistic and relational worldview for more impact­ful conservation action