Addressing indigenous needs and fostering inclusion using the medicine wheel. An indigenous library perspective

15 Sous la direction de Florent MICHELOT et Simon COLLIN Préface de Daniel Peraya La compétence numérique en contexte éducatif Regards croisés et perspectives internationales Sous la direction de Florent MICHELOT et Simon COLLIN La compétence numérique en contexte éducatif Sous la direction de Florent MICHELOT et Simon COLLIN Préface de Daniel Peraya La compétence numérique en contexte éducatif Regards croisés et perspectives internationales Catalogage avant publication de Bibliothèque et Archives nationales du Québec et Bibliothèque et Archives Canada Titre : La compétence numérique en contexte éducatif : regards croisés et perspectives internationales / sous la direction de Florent Michelot et Simon Collin. Noms : Michelot, Florent, 1982éditeur intellectuel. | Collin, Simon, 1982éditeur intellectuel. Collections : Formation à distance (Presses de l’Université du Québec) ; 15. Description : Mention de collection : Formation à distance = Distance Learning ; 15 | Comprend des références bibliographiques. Identifiants : Canadiana 20240025369 | ISBN 9782760561465 (PDF) Vedettes-matière : RVM : Technologies de l’information et de la communication pour l’éducation. | RVM : Connaissances en informatique. | RVM : Technologie éducative. Classification : LCC LB1028.43.C635 2024 | CDD 371.33/4—dc23 Révision Michèle Beaudoin et Riham Alkhakaf Conception graphique Marie-Noëlle Morrier Mise en page Florent Michelot Image de couverture iStock Dépôt légal : 4etrimestre 2024 › Bibliothèque et Archives nationales du Québec › Bibliothèque et Archives Canada © 2024 – Presses de l’Université du Québec Tous droits de reproduction, de traduction et d’adaptation réservés Imprimé au Canada N6146-1 [01] C ha p it r e 15 Addressing Indigenous Needs and Fostering Inclusion Using the Medicine Wheel An Indigenous library perspective Paula DAIGLE Dimension covered Using digital tools to foster inclusion and address diverse needs Keywords Digital Divide; indigenous students; internet access; medicine wheel teachings School levels covered Postsecondary Summary This chapter is a reflection on how knowledge of the medicine wheel can be used to guide 21st century digital literacy and skills forward in First Nations and Indigenous communities. What is the medicine wheel and how can we use it as our guide to move forward in a good way? Anecdotal stories and examples of digital tools and skills in use in communities show that we should be working to meet the mental, spiritual, emotional, and physical needs of community members, and that the medicine wheel can be our guide to build skills in all communities. Résumé Ce chapitre présente une réflexion sur la manière dont la connaissance de la roue de la médecine peut être utilisée pour favoriser la littératie et les compétences numériques du 21ᵉ siècle auprès des communautés autochtones et des Premières Nations. Qu’est-ce que la roue de la médecine et comment pouvons-nous la mobiliser comme guide pour aller de l’avant ? Des exemples et des anecdotes sur la façon dont les outils et les habiletés numériques sont utilisés montrent que nous devrions nous efforcer de répondre aux besoins mentaux, spirituels, émotionnels et physiques des membres de ces communautés. Le cercle d’influences peut nous servir de guide pour développer les habiletés dans toutes les communautés. La compétence numérique en contexte éducatif 308 rior to COVID-19’s lockdowns, our library and university overall were filled with students, mostly Indigenous, all wanting to learn more about their own culture and/or Indigenous culture as a whole. This would have likely included classes from the Indigenous art program, Indigenous language classes such as Cree and Saulteaux; perhaps classes in Indigenous Education or Indigenous Social Work, to name but a few. This chapter would look very different if it was not for Covid. There would be many quotes from students and faculty who utilize our campus libraries speaking about their digital literacy knowledge, skills, and gaps. However, unfortunately when things move online what you miss out on are the impromptu meetings and chats. Hence most stories and anecdotes are from the experience of working with First Nations University of Canada (FNUniv) and its students and faculty for over seven years running the three campus libraries. While we believe that effective Indigenous engagement involves not just mere consultation but should have direct and meaningful student involvement with our First Nations students, the timing to engage in person just could not be worked out. While finishing this chapter in September 2022, students, faculty, and the community did come together in unity for the tragedy at James Smith Cree Nation, shooting how important it is to be part of a community of caring individuals. “All my relations” is a term that is used widely among First Nations people in Canada, and it, along with the medicine wheel, helps guide everything we do here at FNUniv. The digital competency in question 1. How can we use the teachings of the medicine wheel to address needs and overcome digital skill and resource barriers? 2. What are the barriers to successful digital competence within Indigenous communities? 3. How can digital tools be used effectively to address culture and language loss? 1 Background First Nations University is the largest Indigenous-governed academic institution in Canada. Created in 1976 under the original name of Saskatchewan Indian Federated College with the signing of a federation agreement with the University of Regina, it changed its name to First Nations University of Canada in 2003. Created with the goal of “. . . serv[ing] the academic, cultural, and spiritual needs of First Nations students” (First Nations University of Canada, 2021, “Mission” section), it has grown from 9 students in 1976 to maintaining an annual enrollment of over 3,000 students across 3 campuses, off-campus through community-based programs, and online programming (First Nations University of Canada, 2019). Off-campus programming has been facilitated with the growth of digital tools to allow students to often remain in their home communities to complete their certificates, diplomas, and degrees. P Chapitre 15 / Addressing Indigenous Needs and Fostering Inclusion Using the Medicine Wheel 309 1.1 Introduction of the Medicine Wheel as it Relates to a Students’ Spiritual, Emotional, Physical, and Mental Needs “The medicine wheel is an ancient and powerful symbol of the universe. It is a silent teacher about reality. It shows the many different ways in which all things are connected” (Bopp et al., 1988, p. 34). Figure 1 The medicine wheel No matter which tribe a person belongs to, all generally refer to the following gifts at each direction of the medicine wheel: spiritual, emotional, physical, mental, and volitional (Bopp et al., 1988). Our university emphasizes all these aspects of life in our community. As pointed out in The Sacred Tree (1998), “A person who does not achieve this balance in her life will not be able to develop her full potential as a human being. She will not be able to become all that she can be. This is one of the great lessons of the Medicine Wheel” (p. 41). The medicine wheel is used to show the tight connection of a person with everything else in creation, and in order for our students to have a full and complete existence, we take our support of them in this regard to heart. Just as the sun begins its travel from the East, so too does the medicine wheel (Bopp et al., 1988). The East is the Spiritual direction, centred in guidance and leadership, and watching over the well-being of others (Bopp et al., 1988). FNUniv offers elders services for guidance, monthly pipe ceremonies, and counseling services to name but a few to create that spiritual community. Many courses incorporate spiritual and cultural components. Many of our biology classes, for example, incorporate medicinal plant teachings from community elders, and our Indigenous Studies classes have included important spiritual teachings about buffalo in the past. The South is the Emotional direction, a place of preparing for the future, generosity, being sensitive to the feelings of others, the ability to choose goals and decide to go after them and being able to express feelings in a kind way (Bopp et al., La compétence numérique en contexte éducatif 310 1988). It is our job to prepare students for their future since, without a goal, a student could flounder. There are many opportunities for students to participate in student associations, round dances, powwows, and feasts (food is a common element in many cultures to bring people together) here at the university as students learn about service to others and being kind and caring. The West is the direction of the Physical. It is a place where you accept you are a physical as well as a spiritual being and that keeping in close contact with your spiritual nature is important. Of its many gifts, it includes respect for elders, the gift of ceremony, and the gift of vision: “We must have some vision, some ideal or goal to look toward, or else we will have no way of knowing what we must do” (Bopp et al., 1988, p. 63). Besides our many cultural activities, our Ceremonial Teepee is always open for students who want to smudge, and our elders and other knowledge keepers have offices for students to visit and gain knowledge. The North is the direction of Mental or intellectual gifts. The ability to think, synthesize, imagine, solve problems, analyze and understand, calculate and criticize, and interpret hidden meanings (Bopp et al., 1988) – it is these kinds of capacities that we hope our students will achieve through guidance from our university community. While many may at first consider the North to be the end of their journey around the medicine wheel, there is knowledge that “[t]here is no ending to the journey of the four directions. The human capacity to develop never stops. The medicine wheel turns forever” (Bopp et al., 1988, p. 73). When we see ourselves in the centre of the medicine wheel, we realize that there is balance and that each gift works with the others to give us a well-rounded experience. It is this well-rounded experience that we work as a community to provide to our students at FNUniv and our libraries. We try to ensure that the mental, spiritual, emotional, and physical needs are met for our students and users, understanding that everything is cyclic. 1.2 Background FNUniv is a unique Indigenous place of higher learning, with one of the unique aspects of the campus being the spiritual components of campus life. As previously mentioned, there are campus elders at each campus whose role is to offer guidance (both spiritual and social) to students, faculty, and staff. FNUniv’s Elder’s office coordinates teepee raisings, monthly pipe ceremonies, and smudgings in addition to providing guidance. This connection is important, as we have students who arrive on our campuses who want to get back in touch with their heritage. This includes students who may have been part of the foster care system or are a child of a parent who was in the child welfare system, where they may have been placed in non-Indigenous foster homes. Anecdotally, we are told by many students that this is a major reason that they are coming here – for the cultural connection that was lost when they, or members of their family, were removed from their home communities, and is the usual reason that a student enters our Bachelor of Indigenous Social Work program (usually due to their experience with some aspect of the child welfare system). As Chief Cadmus Delorme said when Cowessess First Nation was transferred control over children in care, “. . .this [agreement] focuses on those children who are in care . . . that they think they are from Cowessess, but they don’t know what that means” (Solomon, 2021, 1:42). This Chapitre 15 / Addressing Indigenous Needs and Fostering Inclusion Using the Medicine Wheel 311 is common for First Nations across Canada, as once children are in care, there is that lost connection with their home community. FNUniv takes a lot of steps to introduce, and re-introduce, Indigenous culture. From powwows to pipe ceremonies, to feasts and round dances, we work according to the idea that a student does not represent only academic knowledge. Students need to have their spiritual cup filled as well to be well-rounded and successful students. We also help look after their physical selves and feed their stomachs. Food is a large part of our community building, with even our libraries giving free coffee and snacks to students. We feed minds, bodies, and souls; our departments work with students on their spiritual needs and journeys, provide food to remove physical barriers to success; counseling, and safe spaces to meet emotional needs and reduce those barriers, and; classes rooted in Indigenous culture to engage them mentally. 1.3 Typical Learner Profile “Indigenous people face many barriers to postsecondary education such as having to relocate, lack of guidance and culturally appropriate curricula, inadequate funding, as well as the impact of intergenerational trauma” (Arriagada, 2021, p. 2). The FNUniv students come to their first year with a variety of digital skills. Since 2015, our libraries have run lunchtime sessions on the common things we get asked to assist with, things such as how to analyze a website and decide if it is reliable, creating citations and working with citation managers, surviving MS Microsoft Word, creating a Microsoft PowerPoint, and how to effectively use our library databases, to name a few. We also encounter students who do not have the Internet at home and/or computers at home. We often hear of students who try to write their papers and attend online classes using solely their mobile phones. Needless to say, all three of our campus library computer areas are well-used. While we like to believe that every student here is special, there is a uniqueness to our registered FNUniv students. Many universities have mature students. The University of Regina (to which FNUniv is affiliated as a Federated College) defines mature students as “. . . individuals who are over the age of 21, have taken less than 15-24 credit hours of university courses (depending on the faculty), and do not meet the high school admission requirements” (University of Regina, 2022). Other universities across Canada may define “mature student” in a slightly different way. However, commonalities usually include the student not applying directly from their last year of high school, usually meeting an age requirement, and having been out of university or school for a set period of time. For most universities, the largest group of students are usually those applying directly from high schools, and the University of Regina is no different. A Fall 2021 admission report for the University of Regina shows 1,710 students from Saskatchewan high schools enrolled out of a total of 4,637 new students; there were 220 mature students in this same term. Compare that to FNUniv, which had a total of 383 new student enrollments, with 107 being from Saskatchewan high schools and 151 being mature students. FNUniv has a large number of mature students in all programs and across all three campuses, which comes with unique gifts and challenges. Existing research has shown that Indigenous students face many barriers to accessing and completing postsecondary education, including the lack of La compétence numérique en contexte éducatif 312 academic preparation and guidance, inadequate financial resources, lack of relevant or Indigenous-specific curricula, and the loss of community, family and cultural support systems often due to the need to relocate to places far from their homes (Arriagada, 2021, p. 6). FNUniv students typically have a lived experience before coming to university and bring that life experience to class. There are many who are intergenerational trauma survivors, many who come to FNUniv to learn about their culture, especially if they were a 60’s Scoop child and adopted by a non-Indigenous family, and there are those students who have gone to residential schools. As the classes are not exclusive to FNUniv, they are mixed with Indigenous and non-Indigenous students, both Canadian and international. 2 Digital Divide Around the world, the term “digital divide” is referred to as the gap that exists between those who have information and communication technology (ICT) access and who are able to use it effectively to participate in society, and those who do not. Criteria for this classification include gender, age, education and/or income levels, social groups or geographic location (UNESCO-UNEVOC International Centre, n.d.). 2.1 Digital Divide and Having to Leave Communities for Work and School Many factors contribute to differences in the educational attainment of First Nations people, Métis and Inuit. One is the geographic distribution of these three Indigenous identity groups, which can affect access to education. This is particularly pertinent to First Nations women living on reserve as well as Inuit women living in Inuit Nunangat, where access to education is much more limited, and many have to leave their communities to attend educational institutions. (Arriagada, 2021, p. 3) In 2015, our first year here at FNUniv, we met a woman named Mary (not her real name) in our Indigenous Education Degree program. She was always in the library as she did not have a computer at home, and as you do with regular patrons, we would often chat. Although she had been here for less than a year, and some of her details are fuzzy, she sticks out in our minds because we remember her situation. She lived in the far north of Saskatchewan with several children (some her own, some she had taken in) and her husband was home with the children. He would periodically fly into Saskatoon to shop for their groceries, as it was less expensive for them to do a large grocery shop an hour+ plane ride away than buy food in their community. It also baffled us that she had to leave her community and that she wanted to go back to teach at her reserve school, not stay in the city to be closer to things such as grocery stores. As we talked to more students that year and in years since, I began to realize that this situation was not really all that unique to Mary. Almost all our students, at some point, had to leave their home communities in order to move closer to their education institutions to continue with their diplomas and/or degrees, and most had the goal to return to their home communities when they were done. Mary was also a mature student and had been working on her reserve. In order to finish her teaching degree, she had to give up her job and that paycheque in order to move to Regina. If this had been as late Chapitre 15 / Addressing Indigenous Needs and Fostering Inclusion Using the Medicine Wheel 319 communities and identifying about three-quarters of the individuals, “Project Naming” turned to a variety of other sources, including newspapers, and in March 2017, launched a dedicated Project Naming account on Facebook and Twitter. This allowed Indigenous people, no matter their location, to interact, to be part of the conversation, and to enrich it (Greenhorn, 2019). “The project also aims to inspire and empower indigenous [sic] youth with a renewed understanding and access to their past” (Greenhorn, 2019, p. 46). The location barrier that had existed and prevented this important learning to take place from elders to children was broken down, and the medicine wheel continued to turn. 2.6 Making Space for Elders Besides the photo preserve that LAC continues to undertake with Project Naming, they now have an Indigenous Initiatives Division that began in 2018. One of their first funding programs was Listen, Hear Our Voices (LHOV), a grant of up to $100,000 set up for Indigenous organizations to access to digitize recordings they may be holding that contain significant cultural heritage. A unique aspect of LHOV was to hire archivists across Canada to assist Indigenous communities with applying for grant money as well as assisting with digitization at the community level to build those digital skills within the communities (Library & Archives Canada, 2022b). Preserving elder knowledge is important. Our university library has undertaken a number of projects to preserve these teachings and make them available. For example, we have digitized our Indian History Film Project tapes, a collection of original elder interviews as well as elder interviews from archives across Canada; we hired and trained students in 2021 who went out to communities and recorded elders and other knowledge keepers on a variety of topics; and have assisted with storing of historic recordings of one local First Nations that they repatriated from Alberta. These projects were taken on in order to ensure that these stories, lessons, and teachings would be available digitally for future generations. 2.7 Radio and Digital Literacy The CFNU radio station here at FNUniv has just launched. Following in the footsteps of Missinipi Broadcasting Corporation (MBC Radio), the university broadcasts Indigenous content aimed at informing people and connecting them with their stories. Using Facebook Live, as well as a free online video streaming platform called Open Broadcaster Software (OBS) and a radio streaming service called radio.co, the radio station aims to have programming developed with two main goals: firstly, to engage, inform and inspire FNUniv and University of Regina students, and secondly, to showcase the work of the INCA students, who are learning valuable digital literacy skills. Initial programming includes long-form podcasts from INCA Summer Institute students, news, and showcasing of other podcasts such as Home on the Rez and pîkiskwêwin (Indigenous Communications & Fine Arts, 2020). MBC Radio, founded in 1984, was formed for the Northern Saskatchewan Indigenous communities, operating out of offices in La Ronge, SK. Their story. . . is also a story about the primal necessity for human beings to communicate. It is hearing their words in their own languages, and in their own dialects. La compétence numérique en contexte éducatif 320 It is about their stories, their aspirations, their world view, their culture, and their need to know and influence progress. (Missinipi Broadcasting Corporation, 2018, p. vii) With a mission statement that has language support and retention (while also encouraging younger people to use and keep their language) as one of its main goals, their programming takes place in Cree and Dene, with content relevant to the people in Northern Saskatchewan in English, and is available throughout Saskatchewan in 70 communities (as of 2015) and 1 community in Alberta (Missinipi Broadcasting Corporation, 2018). The Brookfield Institute’s 2017 report, The State of Digital Literacy in Canada, published that Canada appears to lag behind significantly in preparing for and promoting to students and Canadians a move to a digital economy. The report further points out that the “. . . most frequently cited worries surrounding the digital economy are the disappearance of jobs, particularly low-skilled and manufacturing jobs” (Brookfield Institute, 2017, p. 21). Furthermore, a 2021 report by RBC Thought Leadership highlighted the limited opportunities that Indigenous youth have to learn those essential digital skills. “Nearly two-thirds [sic] of jobs held by Indigenous workers are at risk of a skills overhaul, as data, robotics and advanced technologies drive transformational change in sectors that many Indigenous communities depend on, like the skilled trades” (RBC, 2021, p. 1). This underscores the effect that digital skills will ultimately play in Indigenous students’ lives and future success. In a province such as Saskatchewan, where many of the jobs that Indigenous peoples engage in are skilled trades such as mining and working with natural resources, these areas are being overhauled. “Mining companies will need fewer truck drivers – and more people to remotely operate driverless trucks, as well as to program, maintain, and repair them” (RBC, 2021, p. 4). It is no argument to say that computers and digital skills are essential for good outcomes in university. Our libraries try to bridge the gap that many students face coming into university. The biggest divide that we try to bridge is Internet connection and computer access. As previously mentioned, we are consistently contacted every term by instructors who want more information on our computers and library hours as they have at least one student who is trying to complete their coursework using their mobile device, usually their smartphone. FNUniv’s 3 campuses house 29 computers in our libraries, and 40 in our computer labs. Knowing that computer access was not consistent in the best of times across our student population, the university redirected $25,000 in partnership funding from SaskPower in March 2020 at the beginning of the COVID-19 pandemic to purchase laptops that would be loaned out to students through our libraries. A total of 75 initial laptops were purchased for the program across our 3 campuses and were loaned out on a term-by-term basis. As of Fall 2022, the laptop loan program is still running and is in high demand by students and faculty alike. Since its inception, faculty as well have benefitted from our laptop program, forwarding their students’ emergencies, such as crashed computers, to the campus library teams for assistance. 2.8 Reading Skills Our library staff knows that digital literacy cannot come before achieving other important skills, most notably reading skills. Chapitre 15 / Addressing Indigenous Needs and Fostering Inclusion Using the Medicine Wheel 321 Our roundtable with Indigenous [sic] employers stressed the importance of work exposure for Indigenous youth to build not only future skills but – perhaps more fundamentally – these basic skills. Leona Baptiste, HR Director at Osoyoos Indian Band Development Corporation, says poor reading skills are preventing many youth from getting their first jobs and moving up the skills ladder. (Indspire, 2021, p. 6) While harnessing the power and potential of digital resources for learning and for addressing language loss and cultural preservation, the importance of reading skills that stretch across all subjects cannot be ignored. Just as each section of the medicine wheel leads to and builds upon one another, so too does reading. Krashen (2004), in his book The Power of Reading: Insights from the Research, provides data that shows simple reading, such as Free Voluntary Reading (FVR), improves reading ability. “The research, however, supports a strong conclusion: reading is the only way we become good readers, develop a good writing style, an adequate vocabulary, advanced grammatical competence, and the only way we become good spellers” (Krashen, 2004, p. 37). In support of Krashen’s idea of FVR and knowing that many of our mature students struggle with their writing in their first-year university courses, and to address the lower literacy and numeracy skills, our three libraries have monthly book draws. The books chosen for the book draws are meant to support our students’ Indigenous studies (e.g., a required text) or to encourage casual reading by providing a fiction or non-fiction copy of popular books. As Johnson (2013) points out, the best way to support FVR “. . . is to make sure readers have access to engaging reading materials . . . and that educators encourage reading for its intrinsic rather than extrinsic value” (Johnson, 2013, p. 33). Besides being a helpful act to assist student university success, it is also a kind gesture to students, helping to address our East (guidance and leadership) and South (generosity) roles in the medicine wheel. Conclusion While barriers to Indigenous digital literacy have been presented, so have empowering and inclusive acts. The most successful projects are those that consider the mental, spiritual, emotional, and physical needs of communities, i.e., those that consider the medicine wheel and its teachings for their digital projects. Although there are obstacles within Indigenous communities, most notably around Internet access, students and communities find clever ways to reach their goals. By being encouraging and filling their spiritual, emotional, physical, and mental medicine wheel sectors, students (and communities) can begin/continue to grow as they go on to explore new knowledge. When faced with adversity, students will ingeniously use technology. Expanding all of this in order to positively impact cultural knowledge, such as using podcasts for language and cultural learning, is helping students at the same time prepare for a more digital world. For Indigenous communities to continue to advocate for better Internet (and take control of their own Internet supply) on reserves is a huge step in preparing people for a more digital economy. Utilizing the Internet to find family through Project Naming and engaging community elders through radio programming brings empowerment to students and community members as they do not have to solely rely on a book for valuable information. While ebook usage has increased, especially during the COVID-19 pandemic, we know that there is no comparison to hearing a language when (re)learning that language. At the postsecondary level, we must continue to be La compétence numérique en contexte éducatif 322 open, kind, and understanding of Indigenous situations and lived experiences. It is through this that students will feel a part of a community and actively engage with the community, all while moving through the four directions of the medicine wheel and picking up new knowledge with each turn. Paula Daigle: How have digital literacy, meeting the diverse needs, and the inclusion of First Nations students played a role in my professional life? The library is a safe space, and it has been a good reminder to re-examine library programming to help prepare students for an increasingly digital environment. Being aware of and addressing their unique needs, such as laptop needs and digital instruction sessions which would incorporate more digital literacy skills, need to become a fixed agenda item, as should advocating for better Internet services on reserves. References Arriagada, P. (2021, October 20). The achievements, experiences and labour market outcomes of First Nations, Métis and Inuit women with bachelor’s degrees or higher. Statistics Canada. https://www150.statcan.gc.ca/n1/pub/75-006-x/2021001/article/00009-eng.htm Bopp, J., Bopp, M., Brown, L., & Lane, P. (1988). The Sacred Tree. Lethbridge: University of Lethbridge. Brennan, J. W. (2022, March 29). Prince Albert. The Canadian Encyclopedia. https://www.thecanadianencyclopedia.ca/en/article/prince-albert Brookfield Institute. (2017, April). The state of digital literacy: A literature review. Brookfield Institute. https://brookfieldinstitute.ca/wp-content/uploads/BrookfieldInstitute_State-of-Digital-Literacyin-Canada_Literature_WorkingPaper.pdf CFNR Network. (2022). Podcasts. CFNR Network. https://www.cfnrfm.ca/podcasts/ First Mile Connectivity Consortium. (2018). Stories from the First Mile: Digital technologies in remote and rural Indigenous communities. First Nations Innovation and First Mile Connectivity Consortium. First Nations University of Canada. (2019). Strategic plan: ôtê nîkân “In the future”. First Nations University of Canada. https://www.fnuniv.ca/about-us/strategic-plan/ First Nations University of Canada. (2021, January 26). Vision & Mission—FNUniv.ca. https://www.fnuniv.ca/about-us/mission-vision/ Government of Canada. (2021). Maps of Indigenous peoples in Saskatchewan. Government of Canada. https://www.sac-isc.gc.ca/eng/1628528335303/1628528490706 Greenhorn, B. (2019). Project Naming: Reconnecting Indigenous communities with their histories through archival photographs. In E. Benoit & A. Eveleigh, Participatory archives: Theory and practice, 45-58. Facet. doi:10.29085/9781783303588.004 Indigenous Communications and Fine Arts. (2020). INCA News. https://www.incanews.ca/ Indspire. (2021). Indspire Research Knowledge Nest. https://indspire.ca/wp-content/uploads/2021/05/Covid19-Ind-Student-Report-Final-EN-WEB.pdf Johnson, D. (2013). The indispensible librarian: surviving and thriving in school libraries in the information age. ABCCLIO, LLC. Krashen, S. D. (2004). The power of reading: Insights from the research. (2nd ed.). Libraries Unlimited. Library and Archives Canada. (2022b, September 6). Listen, hear our voices. Library and Archives Canada. https://library-archives.canada.ca/eng/services/funding-programs/listen-hear-ourvoices/Pages/listen-hear-our-voices.aspx Library and Archives Canada. (2022c, September 22). Project naming. Library and Archives Canada. https://library-archives.canada.ca/eng/collection/research-help/indigenousheritage/Pages/project-naming.aspx Missinipi Broadcasting Corporation. (2018). Recognizing our roots: Way beyond just broadcasting. La Ronge. Chapitre 15 / Addressing Indigenous Needs and Fostering Inclusion Using the Medicine Wheel 323 OverDrive. (2022, January 5). Public libraries and schools surpass half a billion digital book loans in 2021. Overdrive. https://company.overdrive.com/2022/01/05/public-libraries-and-schools-surpass-halfa-billion-digital-book-loans-in-2021/ Oxford English Dictionary. (2023). internet, n. Oxford English Dictionary. https://www.oed.com/viewdictionaryentry/Entry/248411#eid332666668 Penney, J., & Johnson-Castle, P. (2020, March 31). COVID-19 and Inuit Nunangat: Research, responsibility, & infrastructure inequality. The Yellowhead Institute. https://yellowheadinstitute.org/wpcontent/uploads/2020/03/Covid-19-inuit-nunangat-brief.pdf pîkiskwêwan. (2022). Listen to podcasts in Indigenous languages. pîkiskwêwan. https://www.pikiskwewin.ca/podcasts RBC. (2021, July). Building bandwidth: Preparing Indigenous youth for a digital future. RBC—Thought leadership. https://royal-bank-of-canada-2124.docs.contently.com/v/building-bandwidth-preparingindigenous-youth-for-a-digital-future-pdf Redman, M. (2022, April 13). pîkiskwêwin: Podcasts project promotes Indigenous languages. INCA Online. https://www.incaonline.ca/podcasts-project-promotes-indigenous-languages/ Regina Public Library. (n.d.). Indigenous languages. Regina Public Library: https://www.reginalibrary.ca/services/reconciliation/languages Showalter, E., Moghaddas, N., Vigil-Hayes, M., Zegura, E., & Belding, E. (2019). Indigenous Internet: Nuances of Native American Internet use. Proceedings of the Tenth International Conference on Information and Communication Technologies and Development. Ahmedabad, 1-4. Solomon, M. (2021, July 6). Sask. First Nation transferred control over children in care under federal law. Regina CTV News. https://regina.ctvnews.ca/sask-first-nation-transferred-control-over-children-in-careunder-federal-law-1.5498229 UNESCO-UNEVOC International Centre. (n.d.). TVETipedia Glossary. UNESCO International Centre for Technical and Vocational Education and Training. https://unevoc.unesco.org/home/TVETipedia+Glossary/lang=en/show=term/term=Digital+di vide University of Regina. (2022). Mature admission. University of Regina. https://www.uregina.ca/admissions/undergraduate/mature-admission.html#fact_2_1