Tarisa D A W N Little | Brown University (original) (raw)

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Books by Tarisa D A W N Little

Bucking Conservatism: Alternative Stories of Alberta from the 60s and 70s, 2021

Papers by Tarisa D A W N Little

Women and Social Movements in Modern Empires Since 1820, 2017

European style writing, although far from the intricate record keeping of wampum and oral traditi... more European style writing, although far from the intricate record keeping of wampum and oral traditions of her Wendat ancestors, proved the most effective method for Sioui to combat colonialism. Rather than rejecting colonial culture in its entirety, Sioui incorporated it into her ammunition and used poems, petitions, textbooks, and memoirs as a means to write, or right, the injustices of the world she was born into. Writing was her main source of power and she used this skill to educate both Indigenous and non-Indigenous people alike.

Mount Royal University Undergraduate Humanities Review, 2015

This paper provides an analysis of the education promises made in Treaty 7 by the Crown and feder... more This paper provides an analysis of the education promises made in Treaty 7 by the Crown and federal government of Canada. Signed on the banks of the Bow River at Blackfoot Crossing in 1877, the treaty was desired by both government officials and Indigenous Nations in what is now southern Alberta—the Tsuu T’ina, the Stoney Nakoda, and the Blackfoot Confederacy: Siksika, Piikani, Kainai. As this thesis will demonstrate though, Indigenous and non-Indigenous peoples viewed the meaning of the treaty in conflicting ways. This paper focuses on the creation and management of the schools in the Treaty 7 territories from 1877, the year Treaty 7 was “signed”, to 1923, the year in which industrial and boarding schools were merged to form the new category of “residential school” and the decade in which government policy for schools for Indigenous peoples began to take a new, less ambitious direction. The implementation of schools by the Department of Indian Affairs and their church partners, the type of education that was being offered to First Nations peoples, as well as First Nations responses will be examined.

Theses by Tarisa D A W N Little

Treaty 7 was signed at Blackfoot Crossing in 1877. According to one Indigenous signatory, Chief C... more Treaty 7 was signed at Blackfoot Crossing in 1877. According to one Indigenous signatory, Chief Crowfoot of the Niisitapi, treaty commissioners in attendance stated the treaty stood in perpetuity: “As the long as the sun is shining, the rivers flow, and the mountains are seen,” the Tsuut’ina, Stoney Nakoda, and Blackfoot Confederacy: Kainai, Piikani, and Siksika agreed to share the landscape of what is now southern Alberta.1 This agreement is one of many treaties negotiated between First Nations and the British Crown. Many scholars have looked at Canadian treaties and education history as an overt attempt to erase Indigenous culture, but few have delved deeper into the systematic policies of epistemicide that took place within these negotiations and afterward. This thesis situates this historical process within the communities of Treaty 7 territory and argues that the schooling provided by the Canadian government after 1877 represents a consistent attempt to subvert Indigenous knowledge and pedagogies.

Conference Presentations by Tarisa D A W N Little

Indigenous ways of knowing for many Indigenous communities traditionally relied on experiential l... more Indigenous ways of knowing for many Indigenous communities traditionally relied on experiential learning and oral tradition, unlike a Western-modeled school system (based on a curriculum); however, Indigenous groups post-contact have adapted traditional Indigenous ways of knowing to contemporary colonial pedagogies. Most recently, the use of comics have increased as a method to disseminate Indigenous knowledge, cultures, and stories to the body populous. Many Indigenous cultures used different medians to share their culture, spiritualty, and identities. Wintercounts, petroglyphs, and carvings are just a few of the ways. This paper explores the use of comics, using examples from MOONSHOT: The Indigenous Comics Collection Volumes 1 and 2 as an innovated Indigenous pedagogy, and its contribution in combating colonialism by reaching beyond communities to educate not only Indigenous people, but non-Indigenous people as well.

Bucking Conservatism: Alternative Stories of Alberta from the 60s and 70s, 2021

Women and Social Movements in Modern Empires Since 1820, 2017

European style writing, although far from the intricate record keeping of wampum and oral traditi... more European style writing, although far from the intricate record keeping of wampum and oral traditions of her Wendat ancestors, proved the most effective method for Sioui to combat colonialism. Rather than rejecting colonial culture in its entirety, Sioui incorporated it into her ammunition and used poems, petitions, textbooks, and memoirs as a means to write, or right, the injustices of the world she was born into. Writing was her main source of power and she used this skill to educate both Indigenous and non-Indigenous people alike.

Mount Royal University Undergraduate Humanities Review, 2015

This paper provides an analysis of the education promises made in Treaty 7 by the Crown and feder... more This paper provides an analysis of the education promises made in Treaty 7 by the Crown and federal government of Canada. Signed on the banks of the Bow River at Blackfoot Crossing in 1877, the treaty was desired by both government officials and Indigenous Nations in what is now southern Alberta—the Tsuu T’ina, the Stoney Nakoda, and the Blackfoot Confederacy: Siksika, Piikani, Kainai. As this thesis will demonstrate though, Indigenous and non-Indigenous peoples viewed the meaning of the treaty in conflicting ways. This paper focuses on the creation and management of the schools in the Treaty 7 territories from 1877, the year Treaty 7 was “signed”, to 1923, the year in which industrial and boarding schools were merged to form the new category of “residential school” and the decade in which government policy for schools for Indigenous peoples began to take a new, less ambitious direction. The implementation of schools by the Department of Indian Affairs and their church partners, the type of education that was being offered to First Nations peoples, as well as First Nations responses will be examined.

Treaty 7 was signed at Blackfoot Crossing in 1877. According to one Indigenous signatory, Chief C... more Treaty 7 was signed at Blackfoot Crossing in 1877. According to one Indigenous signatory, Chief Crowfoot of the Niisitapi, treaty commissioners in attendance stated the treaty stood in perpetuity: “As the long as the sun is shining, the rivers flow, and the mountains are seen,” the Tsuut’ina, Stoney Nakoda, and Blackfoot Confederacy: Kainai, Piikani, and Siksika agreed to share the landscape of what is now southern Alberta.1 This agreement is one of many treaties negotiated between First Nations and the British Crown. Many scholars have looked at Canadian treaties and education history as an overt attempt to erase Indigenous culture, but few have delved deeper into the systematic policies of epistemicide that took place within these negotiations and afterward. This thesis situates this historical process within the communities of Treaty 7 territory and argues that the schooling provided by the Canadian government after 1877 represents a consistent attempt to subvert Indigenous knowledge and pedagogies.

Indigenous ways of knowing for many Indigenous communities traditionally relied on experiential l... more Indigenous ways of knowing for many Indigenous communities traditionally relied on experiential learning and oral tradition, unlike a Western-modeled school system (based on a curriculum); however, Indigenous groups post-contact have adapted traditional Indigenous ways of knowing to contemporary colonial pedagogies. Most recently, the use of comics have increased as a method to disseminate Indigenous knowledge, cultures, and stories to the body populous. Many Indigenous cultures used different medians to share their culture, spiritualty, and identities. Wintercounts, petroglyphs, and carvings are just a few of the ways. This paper explores the use of comics, using examples from MOONSHOT: The Indigenous Comics Collection Volumes 1 and 2 as an innovated Indigenous pedagogy, and its contribution in combating colonialism by reaching beyond communities to educate not only Indigenous people, but non-Indigenous people as well.