- Chilliwack, B.C. Canada
- University of the Fraser Valley, Adult Education, Department MemberRoyal Roads University, Social Science & Humanities, Department MemberVancouver Island University, Institute for Coastal Research, Department Memberadd
- Reflective Practice, Indigenous Health, Qualitative methodology, Women's Health, Orality-Literacy Studies, Video Games and Learning, and 33 moreUrban Education, Systems Thinking, Intercultural Health, International Education, Embodiment, Native American Politics, Sociology of Identity, Non-formal Education, Popular Education, Sustainable Communities, Organizational Learning, Ethics & Social Sustainability, Indigenous Knowledge, Narrative Therapy, Qualitative Methods, Teaching-learning interactions, Cultural Semiotics, Focus Groups, Peirce, Learning Progressions, Sustainable Development, Adult Education, E-learning, Instructional Design, Phenomenology, Grounded Theory (Research Methodology), Learning Technology, Martin Heidegger, Web 2.0, Edmund Husserl, Action Research (Indigenous Health), Adult Continuing and Professional Education, and Environmental Sustainabilityedit
- Marlene R. Atleo, Senior Scholar retired Associate Professor in the Faculty of Education at the University of Manitob... moreMarlene R. Atleo, Senior Scholar retired Associate Professor in the Faculty of Education at the University of Manitoba. ?eh ?eh naa-tuu-kwiss (Ahousaht First Nation, Nuuchahnulth)where she taught Aboriginal and Cross-Cultural Education in the BEd program, and Adult and Post-Secondary Education in the MEd and PhD programs. She has taught ADED 365 at University of the Fraser Valley Winter 2022 & 2023. Marlene continues to teach, publish, conduct research, speaks and does contract work in PSE from her current location in Chilliwack, B.C. where the corn is sweet, Anita's Organics provides fabulous sourdough baked goods and the 11 grandchildren drop by in their busy lives.
Her first love is doing home use fish. A salmon fisher, she worked at Queen Charlotte Cannery, Canadian Fish Co, & BC Packers Rupert Brand smokehouse and inventory and became an adult learning supporter with respect to re-schooling of adult and underserved populations who were leaving or retooling in the fishing industry as that economy and occupational standards changed. https://umanitoba.academia.edu/MarleneAtleo
Policy and processes around adult learning supportive during economic restructuring became of central interest for Dr, Atleo with respect to re-schooling of adult and underserved populations leading the way from community programming through college and university work in British Columbia and Manitoba. Research focus is on cross cultural/Aboriginal/adult learning in PSE across the disciplines during socio-economic shifts. With Laara Fitznor, Dr. Atleo has worked on an Aboriginal SSHRC examining Indigenous heritage language and educational success. Recognition for her work has including the prestigious Thomas Greenfield Award from the Canadian Association for the Study of Educational Administration, fellowships in Germany and British Columbia a Research Award from the Manitoba Education Research Network, and the Migizii Award from the Aboriginal Students at the University of Manitoba. She lives, writes, & knits in Sardis, B.C.edit
Research Interests:
Research Interests:
Preface In the process of exploring a collection of Nuu-chah-nulth narratives about the provider "Umeek" as learning sites, it became critical to understand the epistemological relationship between Nuu-chah-nulth ways of knowing, the... more
Preface In the process of exploring a collection of Nuu-chah-nulth narratives about the provider "Umeek" as learning sites, it became critical to understand the epistemological relationship between Nuu-chah-nulth ways of knowing, the territory, and the relationships between the two. The epistemology of Hisuk ish ts'awalk, or "oneness" (E.R. Atleo, 2004) provides clues to the learning process in Nuu-chah-nulth culture. This paper begins to look at how territory is embodied by Nuu-chah-nulth and how Nuu-chah-nulth are/have been "embodied" by the territory. Specifically, I look at some of these relationships within the territory of the confederated Ahousaht First Nations with a focus on sacred sites as touchstones for embodied knowledges.
Research Interests:
Examination of the lifeworlds (Welton) that are continuously being disrupted, reorganized, re-bounded in the Canadian Aboriginal education experience by the unconscious (Neal) machinations of a dominant that doesnot recognize the... more
Examination of the lifeworlds (Welton) that are continuously being disrupted, reorganized, re-bounded in the Canadian Aboriginal education experience by the unconscious (Neal) machinations of a dominant that doesnot recognize the legitimacy and validity of Aboriginal lifeworlds historically, presently and in aspirations for the future .....
Research Interests:
Searching for a methodology that would allow the author to ‘see’ across worldviews and articulate them both was the academic challenge of investigating learning ideology across Canadian and Aboriginal worldviews with Aboriginal... more
Searching for a methodology that would allow the author to ‘see’ across worldviews and articulate them both was the academic challenge of investigating learning ideology across Canadian and Aboriginal worldviews with Aboriginal Nuu‐chah‐nulth Elders. A mode of inquiry was required permitting the author to hold a Euro‐heritage and an Aboriginal heritage in a bi‐cultural balance as experienced by a participant in both. She employed a life‐history technique situating herself in the cross‐cultural context of her experience in both heritages. Using her personal terms of address in both cultures as metaphors to establish a common bi‐cultural ground against which her trajectory could remain visible, the author describes the development of her ability to follow the direction of the elders to ‘watch until it becomes clear.’ The method employs what Lakoff and Johnson have termed metaphorical mapping to take a snapshot of the activity that the author has previously described as phenomenological orienteering.
Research Interests:
Page 1. Within, Beyond, Between Borders: Lifeworlds in the Zone of Aboriginal Education Marlene R. Atleo University of Manitoba Abstract: Dialogue in this roundtable explores a model with which to reflect on the practice of ...
Research Interests:
Skip to content. Taylor & Francis Online: Librarians; Authors & Editors; Societies. Register; Sign in; Mobile. Home; Browse; Products; Redeem a voucher; Shortlist; Shopping Cart Cart. The online platform for Taylor & Francis Group... more
Skip to content. Taylor & Francis Online: Librarians; Authors & Editors; Societies. Register; Sign in; Mobile. Home; Browse; Products; Redeem a voucher; Shortlist; Shopping Cart Cart. The online platform for Taylor & Francis Group content. Search. Advanced Search Within current journal Entire site. Home > List of Issues > Table of Contents > List of Reviewers for Volume 1. Browse journal. View all volumes and issues. Current issue. Most read articles. Most cited articles. Authors and submissions. Instructions for authors. Submit online. Subscribe.
Abstract: This paper critically reviews the book," My Heart Is On the Ground: The Diary of Nannie Little Rose, a Sioux Girl, Carlisle Indian School, 1800." The review begins with a profile of Captain Richard Henry Pratt who founded the... more
Abstract: This paper critically reviews the book," My Heart Is On the Ground: The Diary of Nannie Little Rose, a Sioux Girl, Carlisle Indian School, 1800." The review begins with a profile of Captain Richard Henry Pratt who founded the Carlisle (Pennsylvania) Indian Industrial School in 1879.
First Nations people have been characterized as non-planners by individuals outside their cultural milieu (Goldthrope, 1975; Stepien, 1978; Smith, 1975; Ridington, 1990). Ridington (1990) cites Mr. Justice Addy's decision on November 4,... more
First Nations people have been characterized as non-planners by individuals outside their cultural milieu (Goldthrope, 1975; Stepien, 1978; Smith, 1975; Ridington, 1990). Ridington (1990) cites Mr. Justice Addy's decision on November 4, 1987 which found against the Dunne-za/Cree that these people" also lacked to a great extent the ability to plan or manage, with any degree of success, activities or undertakings other than fishing, hunting, and trapping.
Research Interests:
Aboriginal community health and wellness. Relevance to culture and community is critical for the success of Aboriginal health training and research. Reciprocity is accomplished through a two-way process of learning and research exchange.... more
Aboriginal community health and wellness. Relevance to culture and community is critical for the success of Aboriginal health training and research. Reciprocity is accomplished through a two-way process of learning and research exchange. Both community and university benefit from effective training and research relationships. Responsibility is empowerment and is fostered through active and rigorous engagement and participation.(BC ACADRE, 2007)
An Examination of Native Education in BC: K Readiness & Self Image & Academic Achievment of the Grades 4 to 12 An Examination of Native Education in British Columbia: Kindergarten Readiness and Self-Image and Academic Achievement of the... more
An Examination of Native Education in BC: K Readiness & Self Image & Academic Achievment of the Grades 4 to 12 An Examination of Native Education in British Columbia:
Kindergarten Readiness and Self-Image and Academic Achievement of the Grades 4 to 12
This study examined the current state of Native education in the province of British Columbia with respect to readiness at the kindergarten level and self-image in association with academic achievement among grades 4 to 12 students. The findings of each area of the study are discussed in order.
In comparison to the 1950s the readiness factor among Native kindergarten students has increased from practically 0% to 77.2%. Native families today are successfully preparing their children for kindergarten at roughly the rate of 3 students out of 4. No significant difference was found between the readiness factor of band operated schools and provincial schools. Females in both band operated and provincial schools consistently but marginally outscored males in readiness scores. Native kindergarten students in all schools are of appropriate age and no age grade retardation was found.
More than 80% of students in grades 4 to 12 have healthy self-images. This finding compares favorably with the reported low self-image that Hawthorn found among Native students during the 1950s. The grade 4 to 8 students are performing at a satisfactory academic performance level in association with their healthy self-image but only 6 out of 10 students are completing their homework at a rate to ensure continued academic success. Although more than 80% of the grade 9 to 12 students also have a healthy self-image they have a comparatively low level of academic achievement rate at 48.5%. Where the grade 4 to 8 students complete their homework satisfactorily at a rate of 60.5% the grade 9 to 12 students complete their homework satisfactorily at a rate of only 40.1%.
The conclusion is that the current state of Native education in the province of British Columbia has shown some improvement in comparison to the failures of the past but still lags considerably behind the academic performance of students from the larger society.
Kindergarten Readiness and Self-Image and Academic Achievement of the Grades 4 to 12
This study examined the current state of Native education in the province of British Columbia with respect to readiness at the kindergarten level and self-image in association with academic achievement among grades 4 to 12 students. The findings of each area of the study are discussed in order.
In comparison to the 1950s the readiness factor among Native kindergarten students has increased from practically 0% to 77.2%. Native families today are successfully preparing their children for kindergarten at roughly the rate of 3 students out of 4. No significant difference was found between the readiness factor of band operated schools and provincial schools. Females in both band operated and provincial schools consistently but marginally outscored males in readiness scores. Native kindergarten students in all schools are of appropriate age and no age grade retardation was found.
More than 80% of students in grades 4 to 12 have healthy self-images. This finding compares favorably with the reported low self-image that Hawthorn found among Native students during the 1950s. The grade 4 to 8 students are performing at a satisfactory academic performance level in association with their healthy self-image but only 6 out of 10 students are completing their homework at a rate to ensure continued academic success. Although more than 80% of the grade 9 to 12 students also have a healthy self-image they have a comparatively low level of academic achievement rate at 48.5%. Where the grade 4 to 8 students complete their homework satisfactorily at a rate of 60.5% the grade 9 to 12 students complete their homework satisfactorily at a rate of only 40.1%.
The conclusion is that the current state of Native education in the province of British Columbia has shown some improvement in comparison to the failures of the past but still lags considerably behind the academic performance of students from the larger society.
Research Interests:
Atleo, M. R., and James, A. "Oral Tradition--A Literacy for Lifelong Learning: Native American Approaches to Justice and Wellness Education." In AERC 2000: An International Conference. Proceedings of the 41st Annual Adult Education... more
Atleo, M. R., and James, A. "Oral Tradition--A Literacy for Lifelong Learning: Native American Approaches to Justice and Wellness Education." In AERC 2000: An International Conference. Proceedings of the 41st Annual Adult Education Research Conference, British Columbia, June 2-4, 2000, edited by T. J. Sork, V-L. Chapman, and R. St. Clair, pp. 535-536. Vancouver: University of British Columbia, 2000. www.edst.educ.ubc.ca/aerc/2000/atleom&jamesa-web.htm
Indigenous families have been the focus of assimilationist laws and policies for centuries. In 1988, the Canadian federal government acknowledged the enduring group identities of ethnic individuals by legally assuring multiculturalism.... more
Indigenous families have been the focus of assimilationist laws and policies for centuries. In 1988, the Canadian federal government acknowledged the enduring group identities of ethnic individuals by legally assuring multiculturalism. Multiculturalism affirms the unique contribution of ethnic minorities in their selective interaction with Canadian social and economic institutions. Multiculturalism legally changed the values in the relationship between Indigenous family norms and the norms of the larger society from one of exclusion (dominant cultural expression valued) to one of inclusion (pluralistic cultural expressions valued) (Atleo, 1990). This fundamental change from an exclusive to an inclusive orientation requires changes in the orientations of human service professionals in policy administration as it relates to human rights under the Canadian Constititon (Egbo, 2008). Family management and economics specialists are in a unique position to investigate such changes in family value expressions, the social impact of such a shift at a policy level and re-education of human service professionals.
Research Interests:
He was 7 years old; just arrived; small, alone, afraid; standing on the gravel playground behind the residential school. He spied his cousin, “Wai (Relation)!,” he called. His cousin’s face clouded over with fear and anger as he covered... more
He was 7 years old; just arrived; small, alone, afraid; standing on the gravel playground behind the residential school. He spied his cousin, “Wai (Relation)!,” he called. His cousin’s face clouded over with fear and anger as he covered his lips with his finger. DON’T! he signalled his young relative. The window above them flew open, “English, only English is spoken here!” a fat white face growled. He was silenced. (personal communication, E.R. Atleo, June 2008) He had his first lesson in suppression of the expressive demonstration of his competence as a developing social person, an indigenous language learner and speaker. At a neurological level, he would suppress those systems of linguistic competence that he had achieved in those first eight years. Alone, in a system of negative re-enforcement, he would learn another language which alienated him from his body, his territory, his heritage and himself. It would take him many years of self-alienation in the environment structured by English to reconnect to the embodiments of his early years and heritage before he could come home to his language and to himself. As a hereditary chief and an Aboriginal educator, it was a matter of social justice to sort these distances, reduce or eliminate them as a legacy for next generations through his extensions of oral tradition, his storywork (E.R. Atleo, 2008). Rekindling Aboriginal worldviews and languages. Such are the stories of many Canadian indigenous people of the residential school era and their descendants (Hulan & Eigenbrot, 2008) that reflect indigenous language loss in Canada (Norris, 2004). Such loss poses a serious threat to the continuity and well-being of Aboriginal knowledge, cultures, communities, and peoples, world wide. Language loss is the evidence of a complex history of socio-cultural, psychological and personal losses over the centuries (Shaw, 2001). Such losses included violent, systematic, early childhood removal from languages, cultures and lands of origin (Antone, 2005). Battiste (1983) early on labelled it cognitive imperialism.
Stemming the tide of such cultural and linguistic erosion while also understanding the historical ethos of the Aboriginal learner is a challenge that requires a methodology that can possibly only emerge in dialogical co-construction since it is a cross cultural communication in the broadest sense. Aboriginal educators as Fitznor (2002) has documented, have learned to rekindle their stories, their languages, and their worldviews to begin a process of reclamation. This has occurred, first, amongst Aboriginal people in community and with their elders and experts and then between Aboriginal community
Stemming the tide of such cultural and linguistic erosion while also understanding the historical ethos of the Aboriginal learner is a challenge that requires a methodology that can possibly only emerge in dialogical co-construction since it is a cross cultural communication in the broadest sense. Aboriginal educators as Fitznor (2002) has documented, have learned to rekindle their stories, their languages, and their worldviews to begin a process of reclamation. This has occurred, first, amongst Aboriginal people in community and with their elders and experts and then between Aboriginal community
Research Interests:
Board of Indian Commissioners, 1897 "I have asked why should it take so long, this work of education (sic) Indians….Sometimes I think it is because we have had not only to education Indian but also to education the whiteman. The two have... more
Board of Indian Commissioners, 1897 "I have asked why should it take so long, this work of education (sic) Indians….Sometimes I think it is because we have had not only to education Indian but also to education the whiteman. The two have had to go hand in hand, and the education of the whiteman has been the more difficult task." (De Jong, 1993:268) Time to interrogate this aspect of "Indian Education"Aboriginal Education Living Ahousaht lives Nan Margaret, Mare, Granny Mary ?eh ?eh naa tuu kwiss "a person who can say the same thing in a lot of different ways" in a timely manner Cultural Capital-Cultural scripts-Revising to meet challenges of change (Bourdieu) Critical race theory-capital devaluation (Yosso) Private sphere production critical (Habermas) Embrace transformation/quantum leaps (Mezirow, etc) The means to transform: Working with stories The means to transform: Working with stories Research method: Figures of speech/tropes: metaphors, metonymy, synecdoche, irony (Lakoff & Johnson; Falconnier; Anderson) Atleo, M. R. (2001). Learning Models in the Umeek Narrative. Unpublished diss.
Research Interests:
Research Interests:
This presentation was given in the Knight Lecture Series Colloquium on Indigenous Education: Where do we go from here? As part of a panel consisting of: Marlene Atleo, Frank Deer, Laara Fitznor and Glen McCabe Wed. Oct. 8, 2014 3:30-5... more
This presentation was given in the
Knight Lecture Series Colloquium on Indigenous Education: Where do we go from here? As part of a panel consisting of: Marlene Atleo, Frank Deer, Laara Fitznor and Glen McCabe Wed. Oct. 8, 2014 3:30-5 pm
200 Education Building, Fort Garry Campus
Knight Lecture Series Colloquium on Indigenous Education: Where do we go from here? As part of a panel consisting of: Marlene Atleo, Frank Deer, Laara Fitznor and Glen McCabe Wed. Oct. 8, 2014 3:30-5 pm
200 Education Building, Fort Garry Campus
Research Interests:
Recognizing the teachings of Indigenous grandmothers with respect to socialization and education around foodways and habits is a part of keeping tradition. Keeping tradition means we can know the rules and adapt them as needed because we... more
Recognizing the teachings of Indigenous grandmothers with respect to socialization and education around foodways and habits is a part of keeping tradition. Keeping tradition means we can know the rules and adapt them as needed because we are grounded in territory and relationships not just ideology about tradition which is followed slavishly. Grandmothers know the rules and all the exceptions that have allowed them to live full and active lives.
Convergence of issues around Aboriginal education K-12 and PSE at this time bring them into the public realm. Having participated in the Senate Standing Committee on Aboriginal Affairs research in the fall brought the govenmental aspects... more
Convergence of issues around Aboriginal education K-12 and PSE at this time bring them into the public realm. Having participated in the Senate Standing Committee on Aboriginal Affairs research in the fall brought the govenmental aspects of this process to the fore for me having participated for decades in the field at all levels. The Senate report and that of the Crown/AFN First Nations Education Panel will be discussed in the light of a shifting discourse at the national, provincial and local levels from one of what should be to one of what can be and how we can participate.
Documenting the lineage and community life and times of Aboriginal people by non-Aboriginals continues to be a thorn in the side of Aboriginal communities who need to materialize with their own voices and visions of themselves. In this... more
Documenting the lineage and community life and times of Aboriginal people by non-Aboriginals continues to be a thorn in the side of Aboriginal communities who need to materialize with their own voices and visions of themselves. In this presentation, I will reflect on the work over 40 years in lineage activities to bring out the invisible world views and realities of Aboriginal peoples that would serve the objectives of recognition, respect and reconciliation of Aboriginal and non-Aboriginal Canadians through the constitution in a new way. I will look at the community learning, current mandatory Aboriginal education in the teacher education program in Manitoba, and the potential of archival studies for Aboriginal communities and students. I will outline the potential for public education with a program for Aboriginal students that is based in partnerships between Education, Native Studies, Archival studies and Aboriginal organizations such as MFNERC and the Manitoba Chiefs in the context of renewal of treaties in Manitoba, modern day treaty process in BC and elsewhere in the pursuit of truth and reconciliation across Canada.
Research Interests:
This presentation looks at the issue of formal and not only informal but invisible knowledge of First Nations/Indigenous Peoples in Canada and how they can be 1) recognized and 2) accounted for to reduce the invisibility and increase... more
This presentation looks at the issue of formal and not only informal but invisible knowledge of First Nations/Indigenous Peoples in Canada and how they can be 1) recognized and 2) accounted for to reduce the invisibility and increase understanding of the real humanity of Aboriginal People of Canada in ways that Canadians who are non-Aboriginal can begin to recognize and respect the Indigenous peoples of North America.
Research Interests:
Aboriginal education has been snatched from the record of Indian education and turned into a credentializable, teachable for the Canadian academy to promote reconciliation and social development through formal teacher education.
Research Interests:
n this presentation I looked at the adaptation of cutting tools and hence physical adaptations that are required to adjust to different types of cutting technology for every day household and also country food production. The purpose of... more
n this presentation I looked at the adaptation of cutting tools and hence physical adaptations that are required to adjust to different types of cutting technology for every day household and also country food production. The purpose of this exploration was to interrogate the issueof specialty equipment and the issues of sustainability that we face with respect to material good production and explore other ways of assessing our needs.I see this presentation speaking to issues of sustainability, consumer science, as well as traditional tool use and ergonomics for women in food production environments.I began with research on knives at the industrial and home kitchen level in terms of standards and adaptation of the arm, forearm, cutting surface, etc. I then draw on my own experience with household and country food production and the difference in adaptations required of the hand, arm, and shoulder for cutting across a range of activities.Cutting foods appropriately is a skill that women are expected to achieve. In Germany it usedto be a hallmark of womanhood if she could cut rye bread straight and thin. In most indigenous cultures knife skills are valued. Coming of age ceremonies of a Canadian Indigenous culture for girls featuring two teachings about cutting tools were discussed complete with the traditional origins and their material adaptations. Comparable tool use in the home economics curriculum was also interrogated.
12Proceedings of the Canadian Symposium XIII: Issues and Directions in Home Economics / Family Studies / Human Ecology Education, Winnipeg, MB, February 27-28 and March 1, 2015I raise this to the level of logic that challenges the need for specialty items as compared to the tools we adapt ourselves to as means of reducing physical stress through ergonomic adaptation. And in particular whether there are tools for women that might be differently adapted than for men based in biomechanics. This research continues to be in progress as newquestions are evoked.Editor’s CommentsWe view this work as a study of women and the material culture of food with specific attention to the ulu knife. The ulu knife, also knownby other descriptors depending on the geographic and culture location, is commonly referred to as a “women’s knife”. Its history is not well documented but evidence of the ulu has been linked to the Viking Era in Scandinavia and Europe and to many indigenous cultures pre-contact. What was unique about this knife is its shape -designed to ensure that the force is centered more over the middle of the blade than is typical in an ordinary knife. This makes it easier to use because it creates twice the direct downward force ofordinary knives. The ingenious ergonomic design makes slicing, chopping and other uses more comfortable. Ulus were created in many sizes, small ones for young girls to imitate their elders, small and medium sizes for cutting hair, clothing construction (a forerunner of the rotary cutter?) and fine cutting, and large ones for large fish and butcheringmeat sources. We live in an era where the “chef’s knife” is often the prized tool in the kitchen. It is time to “interrogate” (to use Atleo’s term) the tools and technology that are used and promoted in Home Economics (Human Ecology/Family Studies/Family and Consumer Science). Have we explored with students the social, historical, cultural heritage and significance of the tools used? Why in a field that has been dominated by women, are we not familiar with the “women’s knife”? What has contributed to its loss? (Colonialism? Corporatecapitalism? Patriarchy? Cultural Genocide?). Often losses like this generate culinary and other cultural consequences that may be too deep to immediately fathom. When we lose part of “who we are, how we live, and the world we inhabit” we lose part of our social system, our connection to the places we call home, our traditional values, our sense of identity, our history. Often these are “invisible losses” that are not generallyrecognized or seen as important (Turner, Gregory, Brooks, Failing, & Satterfield, 2008). This research will contribute to more complex interpretations of the artifacts of “women’s work”.We look forward to its completion.
12Proceedings of the Canadian Symposium XIII: Issues and Directions in Home Economics / Family Studies / Human Ecology Education, Winnipeg, MB, February 27-28 and March 1, 2015I raise this to the level of logic that challenges the need for specialty items as compared to the tools we adapt ourselves to as means of reducing physical stress through ergonomic adaptation. And in particular whether there are tools for women that might be differently adapted than for men based in biomechanics. This research continues to be in progress as newquestions are evoked.Editor’s CommentsWe view this work as a study of women and the material culture of food with specific attention to the ulu knife. The ulu knife, also knownby other descriptors depending on the geographic and culture location, is commonly referred to as a “women’s knife”. Its history is not well documented but evidence of the ulu has been linked to the Viking Era in Scandinavia and Europe and to many indigenous cultures pre-contact. What was unique about this knife is its shape -designed to ensure that the force is centered more over the middle of the blade than is typical in an ordinary knife. This makes it easier to use because it creates twice the direct downward force ofordinary knives. The ingenious ergonomic design makes slicing, chopping and other uses more comfortable. Ulus were created in many sizes, small ones for young girls to imitate their elders, small and medium sizes for cutting hair, clothing construction (a forerunner of the rotary cutter?) and fine cutting, and large ones for large fish and butcheringmeat sources. We live in an era where the “chef’s knife” is often the prized tool in the kitchen. It is time to “interrogate” (to use Atleo’s term) the tools and technology that are used and promoted in Home Economics (Human Ecology/Family Studies/Family and Consumer Science). Have we explored with students the social, historical, cultural heritage and significance of the tools used? Why in a field that has been dominated by women, are we not familiar with the “women’s knife”? What has contributed to its loss? (Colonialism? Corporatecapitalism? Patriarchy? Cultural Genocide?). Often losses like this generate culinary and other cultural consequences that may be too deep to immediately fathom. When we lose part of “who we are, how we live, and the world we inhabit” we lose part of our social system, our connection to the places we call home, our traditional values, our sense of identity, our history. Often these are “invisible losses” that are not generallyrecognized or seen as important (Turner, Gregory, Brooks, Failing, & Satterfield, 2008). This research will contribute to more complex interpretations of the artifacts of “women’s work”.We look forward to its completion.
Research Interests:
Exposing the financial oppression of the Indian Act for Status Indians
Research Interests:
Presentation at the International Federation of Home Economics Pre-Conference.
London, Ontario
London, Ontario
Research Interests:
Abstract Information and communication technologies have made significant contributions to our social, economic, and political structures. It has also contributed to education. Massification, internationalization, access, and constraints... more
Abstract Information and communication technologies have made significant contributions to our social, economic, and political structures. It has also contributed to education. Massification, internationalization, access, and constraints of distance in education have been addressed using the Internet to foster interactions and collaboration among learners and instructors, and to deliver content in an increasingly globalized world.
Abstract First Nations of British Columbia continue to negotiate a new relationship with the provincial and federal governments. Non-treaty First Nations of British Columbia are in the quest of modern treaty making to carve out a new... more
Abstract
First Nations of British Columbia continue to negotiate a new relationship with the provincial and federal governments. Non-treaty First Nations of British Columbia are in the quest of modern treaty making to carve out a new territory in the social, political, economic, geographic and cultural landscape of this land. An important focus of this quest is educational programming that reflects current community needs and the vision for a post treaty future. This modern day treaty process provides an in depth account of the layers of cultural lifeworlds (Habermas, 1974) as they are negotiated. Evidence of such a negotiation is examined first in the Arts One First Nations program and then the Bachelor of Arts (First Nations) degree program as fueled by these needs and vision. These programs at Malaspina University College were born out of a community process and advisory partnerships with Tribal Councils, local First Nations, the provincial government, the local academic community and First Nations educators. The mission of these programs is to prepare First Nations people for a viable social position in both worlds. These programs create facilitating structures in the academic community. These programs are presented as learning sites that inform educators afresh about the need to create facilitating institutional structures, community involvement and a curriculum that reduces cultural ambiguity in partnership with indigenous people.
First Nations of British Columbia continue to negotiate a new relationship with the provincial and federal governments. Non-treaty First Nations of British Columbia are in the quest of modern treaty making to carve out a new territory in the social, political, economic, geographic and cultural landscape of this land. An important focus of this quest is educational programming that reflects current community needs and the vision for a post treaty future. This modern day treaty process provides an in depth account of the layers of cultural lifeworlds (Habermas, 1974) as they are negotiated. Evidence of such a negotiation is examined first in the Arts One First Nations program and then the Bachelor of Arts (First Nations) degree program as fueled by these needs and vision. These programs at Malaspina University College were born out of a community process and advisory partnerships with Tribal Councils, local First Nations, the provincial government, the local academic community and First Nations educators. The mission of these programs is to prepare First Nations people for a viable social position in both worlds. These programs create facilitating structures in the academic community. These programs are presented as learning sites that inform educators afresh about the need to create facilitating institutional structures, community involvement and a curriculum that reduces cultural ambiguity in partnership with indigenous people.
Research Interests:
Global village – UNESCO planning - The Treasures Within The Seoul Agenda - Localizing the global agenda Working on the ground to create synergies to take us from social cohesion to democratic participation Moving towards a praxis that is... more
Global village – UNESCO planning - The Treasures Within The Seoul Agenda - Localizing the global agenda Working on the ground to create synergies to take us from social cohesion to democratic participation Moving towards a praxis that is purposeful in the context of social justice, citizenship, creativity, cooperation and innovation. Playing around in schools: Shifting mindsets (Atleo, 2004; Dweck 2006) Phenomenological orienteering (Atleo, 2001): Integrative complexities (Fauconnier, of metaphorical mapping across worldviews Effects of Reversal Theory (Apter ) Re-learning to play in higher education – skipping rope rhyme mnemonics – Double Dutch
Research Interests:
Abstract: Global village – UNESCO planning - The Treasures Within The Seoul Agenda - Localizing the global agenda Working on the ground to create synergies to take us from social cohesion to democratic participation Moving towards a... more
Abstract:
Global village – UNESCO planning - The Treasures Within The Seoul Agenda - Localizing the global agenda Working on the ground to create synergies to take us from social cohesion to democratic participation Moving towards a praxis that is purposeful in the context of social justice, citizenship, creativity, cooperation and innovation. Playing around in schools: Shifting mindsets (Atleo, 2004; Dweck 2006) Phenomenological orienteering (Atleo, 2001): Integrative complexities (Fauconnier, of metaphorical mapping across worldviews Effects of Reversal Theory (Apter ) Re-learning to play in higher education – skipping rope rhyme mnemonics – Double Dutch
Global village – UNESCO planning - The Treasures Within The Seoul Agenda - Localizing the global agenda Working on the ground to create synergies to take us from social cohesion to democratic participation Moving towards a praxis that is purposeful in the context of social justice, citizenship, creativity, cooperation and innovation. Playing around in schools: Shifting mindsets (Atleo, 2004; Dweck 2006) Phenomenological orienteering (Atleo, 2001): Integrative complexities (Fauconnier, of metaphorical mapping across worldviews Effects of Reversal Theory (Apter ) Re-learning to play in higher education – skipping rope rhyme mnemonics – Double Dutch
This study examines the types of relevancies and literacies exemplified by a series of books developed by a multidisciplinary team of researchers and educators with Aboriginal elders to maximize the utility of the project. Multiple-use... more
This study examines the types of relevancies and literacies exemplified by a series of books developed by a multidisciplinary team of researchers and educators with Aboriginal elders to maximize the utility of the project. Multiple-use texts with high relevance for the Aboriginal adult learner are difficult to fund. The strategy of developing high relevance textual materials through the development of ecotourism is a novel approach. The process of this production is examined as well as the books themselves, their content, format, types of literacies they represent, and how they contribute to the development of Aboriginal People as participants in Australian society.
Atleo, M.R. (2005, April 11-15). Yarrawarra place stories: Literacies for Aboriginal adults. American Education Research Association, Montreal, Quebec. Research on Indigenous Issues in Education: Our histories, our literacies, our identities, SIG - Indigenous People of the Pacific.
Atleo, M.R. (2005, April 11-15). Yarrawarra place stories: Literacies for Aboriginal adults. American Education Research Association, Montreal, Quebec. Research on Indigenous Issues in Education: Our histories, our literacies, our identities, SIG - Indigenous People of the Pacific.
Research Interests:
Research Interests:
Social construction in education requires a dialogic process to move through social institutional spaces (Shields & Edwards, 2005). Meaning negotiation can be achieved through such dialogic processes only if we understand the mechanisms... more
Social construction in education requires a dialogic process to move through social institutional spaces (Shields & Edwards, 2005). Meaning negotiation can be achieved through such dialogic processes only if we understand the mechanisms at work in social construction within and between the narratives that give meaning to lives.
Research Interests:
... Roger Graves comments on some of the challenges to composition studies posed by radical French feminist thought, and Judy Segal wrestles with ... Scribner & Cole, 1981; Herrington, 1985; Odell, 1985; Paradis et al., 1985;... more
... Roger Graves comments on some of the challenges to composition studies posed by radical French feminist thought, and Judy Segal wrestles with ... Scribner & Cole, 1981; Herrington, 1985; Odell, 1985; Paradis et al., 1985; Doheny-Farina, 1986; McCarthy, 1987; Lunsford & Ede ...
In The Potlatch Papers Christopher Bracken gives an English-speaking world a fresh and meticulous study of the evolution of colonial fictions and their deployment against the indigenous inhabitants of terra nullius. Bracken focuses on the... more
In The Potlatch Papers Christopher Bracken gives an English-speaking world a fresh and meticulous study of the evolution of colonial fictions and their deployment against the indigenous inhabitants of terra nullius. Bracken focuses on the correspondence surrounding the 1884 banning of ...
Research Interests:
Research Interests:
This study uses First Nations storywork to investigate indigenous learning. If cultural strategies were persistent and fundamental to the survival of a people, it would seem that understanding Nuu-chah-nulth learning orientations would... more
This study uses First Nations storywork to investigate indigenous learning. If cultural strategies were persistent and fundamental to the survival of a people, it would seem that understanding Nuu-chah-nulth learning orientations would provide emancipatory insight for First Nations learning in contemporary educational settings. Understanding what was and what is allows an envisioning of what could be. Therefore narratives about Umeek, the" community provider", the archetypal" go-getter", were read as a conceptual framework in ...
Nuuchahnulth grandparents, the naniiqsu, spoke in storied discourse when we lived with them. Cultural narrative was the logic with which they talked about living. Their terms of reference were their lives and doings as storywork. The bits... more
Nuuchahnulth grandparents, the naniiqsu, spoke in storied discourse when we lived with them. Cultural narrative was the logic with which they talked about living. Their terms of reference were their lives and doings as storywork. The bits and pieces of Nuuchahnulth stories about here or there in the territory were continuously part of their meaning making with us when I was a young parent. Of course, we needed to know the time of day, how to do laundry and fish and berries and the other instrumental knowings in the bicultural demands of reserve life. But…the narrative frame in which we lived was and continues to be storied with survivance stories. In the presentation, I will share a storywork framework based in research with Elders and how they worked stories, “as far as I know”.
Research Interests:
This 2007 presentation to a group of teachers and administrators in a Realschule in Kreutzberg Berlin came at a time where there seemed to be no real critical consciousness of the school system need to reorient itself to the growing... more
This 2007 presentation to a group of teachers and administrators in a Realschule in Kreutzberg Berlin came at a time where there seemed to be no real critical consciousness of the school system need to reorient itself to the growing demands of the Turkish population in Berlin. The issues seemed to be parallel to that faced by Indigenous populations in Manitoba where the author resided.
Research Interests:
The colonization of Aboriginal/Indigenous bodies and life-worlds has been a long-term assimilation project that began legislatively with the; British North America Act (BNA Act) of 1867—to which the Indian nations whose inherent rights... more
The colonization of Aboriginal/Indigenous bodies and life-worlds has been a long-term assimilation project that began legislatively with the; British North America Act (BNA Act) of 1867—to which the Indian nations whose inherent rights had been recognized in the Royal Proclamation of 1763 were not a party (Morse 1999, 16-19). Subsequent to the BNA Act, the new settler government in 1876 drafted the Indian Act, which gave the federal government fiduciary responsibility for Indian nations. Without consultation, the Indian Act turned ...
n the spirit of the UNDRIP (2007), the restoration of control of education to Indigenous people internationally seems to be a goal in the process of social justice. In the Canadian instance, the process of the Truth and Reconciliation... more
n the spirit of the UNDRIP (2007), the restoration of control of education to Indigenous people internationally seems to be a goal in the process of social justice. In the Canadian instance, the process of the Truth and Reconciliation Commission has possibly contributed to bring the federal state into the position of entertaining legislation that includes Aboriginal control of Aboriginal education. This presentation has evolved from a critical examination of the splitting of lifeworlds as suggested by Habermas (Welton, 1995) in the de and re-construction of schooling of First Nations Metis, Inuit students and how that is different from the cultural devolution expected by First Nations, Metis, Inuit peoples. How those indigenous lifeworlds become increasingly fragmented through the colonization via education. I will look at the progression of devolution, since the closing of residential schools, through the opening of day schools and the call for "Indian control of Indian education," to the current political controversy raised by the First Nations Education Act, the expectations of Indigenous Canadians and the policies and protocols of the province and federal government have brought fourth. As lifeworld frame, I will use 4Rs—Structural Principles: Reverence, Respect, Responsibility, Relations and 4Ds--Dynamic Principles: Interrelationships, synergy, wholism, reciprocities (Atleo, 2001) so that a phenomenological orienteering process (Atleo, 2009) can develop the storywork in the process of posturing or dialogue. Can Aboriginal education be put back together again for communities in which the destruction of educational ways and means of meaning making from Indigenous perspectives has created monumental dis-ease and psycho emotional violence on Indigenous populations (Atleo, in revision). Moving beyond the mere technicalities of posturing in curricular reform can only be redeemed by a restorative justice that includes a deep dialogue of meaning making in the re-creation of lifeworlds of mutual recognition and respect. Some of the successes and on-going challenges will be discussed, as will the implications of such a history in other sites of colonialism.
Research Interests:
The shift by the Canadian nation state from an assimilationist educational and health policy agenda for Aboriginals to one that supports selfdetermination must be formally recognized and integrated into educational programming at all... more
The shift by the Canadian nation state from an assimilationist educational and health policy agenda for Aboriginals to one that supports selfdetermination must be formally recognized and integrated into educational programming at all levels, including formal schooling and informal learning in the community. Consequently, health care professionals working with Aboriginal people need to consider the socio-historical reality of colonial relationships in health care to reduce the reproduction of oppressive relationships in teaching and ...
Research Interests:
Searching for a methodology that would allow the author to 'see'across worldviews and articulate them both was the academic challenge of investigating learning ideology across Canadian and Aboriginal worldviews with Aboriginal... more
Searching for a methodology that would allow the author to 'see'across worldviews and articulate them both was the academic challenge of investigating learning ideology across Canadian and Aboriginal worldviews with Aboriginal Nuu‐chah‐nulth Elders. A mode of inquiry was required permitting the author to hold a Euro‐heritage and an Aboriginal heritage in a bi‐cultural balance as experienced by a participant in both.
Abstract: Health issues for First Nations of Canada emerged from the context of colonialization/dominance to restoration of their relationship to the land a process of healing aided by the devolution of federal health programs to First... more
Abstract: Health issues for First Nations of Canada emerged from the context of colonialization/dominance to restoration of their relationship to the land a process of healing aided by the devolution of federal health programs to First Nations and provincial organizations. Adult educators working with such programs must ask whether they are participating in dominance or health education.(SK)
Abstract Five Nuu-chah-nulth Elders engaged in the examination of a Nuu-chah-nulth story for what they considered learning. A network of eight learning archetypes inhabited the story to demonstrate a range of learning strategies. The... more
Abstract Five Nuu-chah-nulth Elders engaged in the examination of a Nuu-chah-nulth story for what they considered learning. A network of eight learning archetypes inhabited the story to demonstrate a range of learning strategies. The Elders identified features central to a cultural learning project, which included prenatal care and grandparent teaching, spiritual bathing, partnerships, ritual sites, and ancestor names. Learning strategies were understood as embedded and embodied in the form of characters displaying the archetypes.
Dr. Marlene Atleo returned to higher education as a grandmother, a refugee from the declining West Coast Fishing Industry. As a member of the Ahousaht First Nation, she had already conducted adult education programming in her community;... more
Dr. Marlene Atleo returned to higher education as a grandmother, a refugee from the declining West Coast Fishing Industry. As a member of the Ahousaht First Nation, she had already conducted adult education programming in her community; thus, formalizing her skills and bringing them home for community and institutional development was the first step on her academic journey. Using those skills to develop programming for infrastructure development was the next step.
He was 7 years old; just arrived; small, alone, afraid; standing on the gravel playground behind the residential school. He spied his cousin, "Wai (Relation)!," he called. His cousin's face clouded over with fear and anger... more
He was 7 years old; just arrived; small, alone, afraid; standing on the gravel playground behind the residential school. He spied his cousin, "Wai (Relation)!," he called. His cousin's face clouded over with fear and anger as he covered his lips with his finger. DON'T! he signalled his young relative. The window above them flew open, "English, only English is spoken here!" a fat white face growled. He was silenced. (personal communication, E.R. Atleo, June 2008) He had his first lesson in suppression of the expressive demonstration of his competence as a developing social person, an indigenous language learner and speaker. At a neurological level, he would suppress those systems of linguistic competence that he had achieved in those first eight years. Alone, in a system of negative re-enforcement, he would learn another language which alienated him from his body, his territory, his heritage and himself. It would take him many years of self-alienation in t...