[MUSIC PLAYING]
You prepare the skin and use a quality razor.
You believe you have covered every millimeter.
But then you rinse and look back into the mirror
and see random hairs remaining.
It's not like you don't know what you're doing.
This is a daily ritual.
But why are they there?
And how can you get them all first time?
The key is in the contours of the face.
Were your features flat, the blades would easily glide over them.
But every face is full of angles-- including the chin, the jawline,
and the jawbone corner-- which are unique and different for every man.
You attempt to glide the razor over and around these obstacles,
but the blade is straight and your face is not.
It's like trying to mow a bumpy lawn.
Gillette brought in its first center-pivoting razor in 1977.
21 years later with the launch of Mach3, we moved the pivot from the center
to the front, shifting the load from the hand
away from the blades for a more comfortable, close shave.
But the cartridge movement was still restricted to up and down.
The answer is a new dimension in cartridge information
through a revolutionary pivot between the handle and the cartridge.
Mobile like the wrist, the pivot responds to the contours of the face,
allowing the cartridge to stay in great contact
with the skin throughout the shave.
It's called FlexBall, its mission never to miss a hair.
[MUSIC PLAYING]
For more infomation >> How to help prevent missed hairs while shaving | Gillette Flexball Technology - Duration: 1:44.-------------------------------------------
How eating low-fat foods is bad for us? Weight loss solutions 3 - Duration: 2:15.
For more infomation >> How eating low-fat foods is bad for us? Weight loss solutions 3 - Duration: 2:15. -------------------------------------------
Gothic Calligraphy for beginners with Tri Shiba - Duration: 6:40.
For more infomation >> Gothic Calligraphy for beginners with Tri Shiba - Duration: 6:40. -------------------------------------------
D4 Dark Dreams Don't Die Gameplay Walkthrough - Episode 1- Xbox One - No Commentary - Duration: 1:03:57.
Bathroom again
Lol
Close
-------------------------------------------
I SHAVED MY DOG - Duration: 5:27.
For more infomation >> I SHAVED MY DOG - Duration: 5:27. -------------------------------------------
Which Locks Your Phone Best: Pins, Patterns or Passwords? - Duration: 3:31.
I don't keep a passcode on my phone, I just make my life too boring to hack.
Hey iPhone Addicts, Jules here for Dnews!
It's 2017, and passwords are soooo passé!
It goes without saying that our phones have become our main confidants, and the information
on them; sacrosanct.
In the last few years, we've seen countless variations on phone security, and new authentication
methods on the part of companies like Android and Apple.
Things like fingerprint scanning, encrypted passcodes, even complex patterns that have
to be inputted to gain access into the device.
But technology researchers will soon present a scary reality at the Network and Distributed
System Security Symposium of 2017.
They used covertly taken video of someone using Pattern Lock on their Android device
and paired it with computer vision algorithm software, which was then able to produce the
correct pattern within just five attempts.
The software was able to do this by tracking the victim's fingertips, from as far as
2 and a half meters away.
So, if you thought Pattern Lock was safer than a passcode, maybe it isn't.
Plus, most people don't use difficult to guess patterns or passcodes, making the job
of cracking them even easier.
Some security analysts suggest that the method of locking is less important than using multiple
encryption.
Most phones have an option where after a certain limited number of attempts, the phone locks
itself down until you can get it to a computer for validation, or it simply wipes the device
clean.
But even this encryption can be subverted by making multiple copies of the phone's
software.
So maybe the solution is to have a better password than just a four digit number of
nine-point pattern.
A four digit pin has about 10,000 possible combinations, a four-to-nine-point pattern
has closer to 400,000 combinations, but if you use an actual, alphanumeric password,
the number of options increases exponentially.
Even if you use a five-character alphanumeric password, with 90 different character options,
you'll end up with almost six billion different combinations.
That's pretty secure.
But of course, if someone sees you input your password, whether it be a camera, or just
someone looking over your shoulder, your security is gone altogether.
So what about fingerprint scanning?
That's safe, right?
Well, for starters, your fingerprint isn't really protected.
As we've talked about before on DNews, a number of companies have shown that fingerprint
unlocking can be done using 3D printed prints.
In 2013, a hacking group called the Chaos Computer Club took a photograph of a fingerprint,
laser printed it, poured rubber over the pattern, and was able to use this mold to unlock a
phone.
And of course, there's the less scientific method of just knocking you out and pressing
your thumb against the phone.
And legally, a fingerprint is not even considered a "password".
That might seem obvious, but an important example is if you are arrested and the police
want to go through your phone.
The Fifth Amendment says that you cannot be compelled to provide self-incriminating evidence,
like a password, but according to a court in Virginia, your fingerprint is not incriminating
information.
Other biometric ideas are in the works to help keep phones secure, and may one day be
standard on all phones.
It's already possible to recognize a designated person using their heart-rate, their vein
pattern under the skin, even by the iris and retina in the eye.
For now, it may just be a good idea to keep sensitive data off your phone.
If you want to know more about how phones can be hacked, check out this video here.
So that's hacking your phone, but did you know you can hack your body and implant technology
in it?
Our friends at Zoetic cover that in this video, here.
And what do you guys use?
A pattern? a pin? a password?
Your fingerprint?
Let us know down below in the comments and don't forget to like and subscribe for more
DNews every day.
-------------------------------------------
Biggest TWINKIE in the World (BAD BURN) - Duration: 12:06.
That is awesome!
God!!
Yo, it's your boy Kill'em
and welcome to today's Vlog!
So before we get into today's video
I just wanted to mention about yesterday's video
I really appreciate every single view I get
on any video because I'm not forcing you.
Nobody is forcing you to watch my videos
you come and watch just because you want too
and I really, really, honestly do appreciate it
So, the thing is you start getting
like a normal amount of views, you know like
you upload a video, no matter what it is,
you're always around a certain amount of views
in that first hour.
Yesterday's were just insanely lower than normal,
I mean I don't know.
I could have just uploaded the worst video ever
no one wants to watch it.
I think that is a YouTube problem,
because my girlfriend subscribes to me,
she never got a notification.
And I'm sure a lot of people never did,
completely sucks, you know.
You spend all day recording a video,
you put a lot of effort into editing it
and then YouTube, f**ks up!.. pretty much.
It just sucks, it really does suck
So, it would mean a lot, if you could go back
and watch that video.
I really, really would appreciate that.
Got a link thing there,
or a link in the description below, you know.
Go and check it out.
And then come back here of course.
Don't just leave and go forever,
come back and enjoy this video.
Yeah, it's actually night time,
let me just check with my new watch.
It's 10:52 pm, and I'm just starting the vlog.
That is insanely late.
I've had loads of things to do today.
So yeah, I feel like we've got this little thing
going on the channel recently,
where I teach you some
Northern English slang words.
I've done it on few videos, I like doing it
it's cool, I mean cause I know,
most of you who are watching
are either from America, England,
so theres a lot of you down in London or in
Scotland and stuff and Canada.
So, Northern England we've our own weird slang.
It's weird, I don't know how it came about.
I'm gonna teach you some,
so I've already taught you a few words.
So today what I'm gonna teach you is,
it's a greeting word,
I mean you could walk up to somebody and say, "Hello".
You could walk up to somebody and say,
are you alright?
Nah...
No!
We just kinda merged all of that into one word,
"Oreyt"
"Oreyt"
You wan out!
Aaaayyooo duck, you want out!!!
I'm sorry, it's like I've got tourretes.
I've not got tourretes, nothing wrong with tourretes.
I'm just weird.
Chip, I didn't checked on Chip today.
Chip!
Chip!!
♪ Chip ♪
Where's Fish?
Fish!
Fish
Look at all these dead flies on the top
I guess when you got a real fish,
you don't really realize that
dead flies are landed on the water.
They're not dead when they..
flies are not landing on the water and dying
But if you've got a real fish they eat them.
When you've got a robot fish, the flies just stay there and die.
And stay there... the more, water is mucky...
I need to clean my robot fish
Aaaahhh Jesus, anyway let's move on.
I went through a stage,
like a month or two ago,
where I used to make the worlds biggest foods.
I made the worlds biggest tortilla chip and salsa.
Worlds biggest Reeses Cup!
So, now I want to make the worlds biggest Twinkie
I love Twinkies, Twinkies are nice.
I wanna make the worlds biggest.
So, me and my girlfriend are gonna go to the shop,
luckily it's open 24 hours,
everywhere shout out to 24 hour shops.
We're gonna go to 24 hour shop,
buy all the things we need to make
the worlds biggest Twinkie.
And we are gonna make it, here today!
So, but before we do that,
I need food, I need some...
I brought this stuff,
it's like, it's a plastic bottle, called pancake mix.
You just get this much pancake mix
and the rest is empty.
So, I think, all you have to do
is fill the rest up with water,
shake it, pour it and make pancake,
eat pancake, enjoy pancakes
and poop it out.
I don't know why I went that far,
Let's make some pancakes,
so we can go make the worlds largest Twinkie!!!
Woooohhoooo!
Pancakes, baby!
I didn't think I had anything to put on it,
so I start pouring sugar over everything
then realized we had, Golden Syrup.
Ummm!
Off to the shop we go
Aaaahhh, I feel so sick!
Smashed the pancakes in like less then a minute.
I think that was like my full daily
amount of calories in a minute.
Let's buy some stuff!
Where are we going?
Shop
Got a basket, I don't know why you need to know.
We are here to buy all the stuff to make
the worlds largest Twinkie.
I already got a couple things at home
caster sugar and Vanilla Ice...
Vani...
Vanilla Ice, no we ain't got Vanilla Ice at home.
Vanilla extract, we've already got that.
Just a few more things we need,
apparently, I think,
you are not allowed to record in shops
because of all the branded stuff in the background but
YOLO!
Please cut that out
Okay there we go, we got everything we need.
Got my grapes, my banana, my tomatoes.
Got everything, alright let's go.
The kids... kid's toy, that was a rubbish joke
let's get some real stuff.
So the first thing what we need, butter.
That's handy, cause we are in the butter aisle..
Ohh I knew we needed butter, this is stupid.
I think this one, it says perfect for cakes,
bacon and shizzle, so.
We got a kilo that's plenty.
Eggs next, eggs.
Eggs!
Eggs, that one, there we go.
Place it gently.
What next?
Powdered sugar and flour,
baking powder and then that's it.
Don't need a lot really, do we?
Okay that's weird, stop.
Self raising flour, 45p!
Bargain.
We can buy frosting ready made,
or you make it yourself.
It's only 1 pound 70
for a full box.
The ready made icing is like 2 pound/tub
and we need like 10 tubs or something.
Yeah..
Yeah, we're gonna make our own, aren't we?
Baking powder.
I can't talk a lot in here
cause they got music on in the background,
and I'm going to get done for copyright
So, let's go pay for these things and lets get going.
We got all the shizzle, let's bounce.
I can't believe I just said 'shizzle' and 'bounce'
I sound like a 15 year old and I'm 27 soon.
It's 2 months to my birthday. No!
I'm 27 soon, I'm closing in on 30.
God damnit!
Yes you saw that, right?
We're starting to make the worlds largest Twinkie,
loads of baking, probably 2 to 3 hrs of work,
at 1:28 am.
Cause we bloody mental.
I'm making a new rule.
For the rest of the day,
you can't just take your coat of like a normal person,
you've got to do this.
Jesus Christ!
It's been like half an hour
and we've been trying to discuss stuff.
We've been drawing little diagrams out, on envelops.
Trying to figure out exactly,
how we are gonna do this thing?
We've even cut pieces of kitchen paper,
so we can try and think how,
we're gonna do it.
So we're gonna use that tray from the bottom there
to make outer shell.
One of these, to make the ends.
So we can, we're going to like role the outer edge,
so, it's like a tube and then make some little ends,
to fill the ends and then
make the stuff in the middle and..
you will see how we're gonna do it but
it's hard to explain....
- Put it in where no powder sugar is
- and then slowly go.
It feels like powdered sugar is just gonna go.... kabooom
Awww, I want to just eat it all, do you?
- Not yet, it's just butter and sugar. I bet it's really nice.
Is that good, is that done.
No you just need to whip it more.
I need these whippy things, did you wash them?
Yeah,
could you give them to me,
I didn't hear water running tho.
Ahhh what?
Every one who did this,
when they were a child, leave a comment.
Everyone's gonna comment.
Oh my God!
Look!!
Mom and Dad's brand new kitchen,
they're gonna kill me, oh my God!
It like takes 2 hours to make this Twinkie thing,
it's gonna take 5 hours to clean it, before they wake up.
Don't come in, stay there.
Oh God!
My life's over.
It's been good knowing you all.
Oh it stinks, it's over, it's over!
So, what do we have to do now?
Whip it.
So here we go, it's time
Chip!
Stop it, be quite!
Time to put it into the oven.
Oh God!
15 - 20 minutes, we got to keep our eye on it,
until it's goes golden.
As soon it's done we are gonna take it out,
we're gonna have the frosting ready,
so we can roll it, while it's still hot.
Or if it starts to dry,
it won't roll and it'll just break and ....
yeah, you know what I'm talking about.
This is better than TV.
Okay, the alarms just gone off.
Moment of truth, we've got to take it out
and we gotta be real quick,
I haven't got much time to talk, let's go
Jesus Christ!
Them gloves are rubbish, Jesus!
- he he he he he
Get really close to it, and tilt everything, that's it.
Yeah!
So now we gotta put the icing in the middle,
then we flip in the edges over.
Wish us luck.
It's like a huge burrito.
Ohh yes!
- there's ripping
That was awesome!!
So, we're just gonna leave that to cool down,
we can probably take it outside,
it's ripping a little bit, but it's looking good
it's ripping loads (mumbling)
So, it's 4:06 am right now,
oh I'm so tired.
So, what's happened is, it's gonna really flat,
it's like this now.
It's more like a cake.
To be honest, it's like a cake.
So, we're gonna leave that to cool for an hour or two
and then we can these sides on,
it's not gonna look like Twinkie really,
but hopefully taste just as good.
It has been just a complete disaster,
it's 4 am, I just wanna go to sleep
and I'm doing this and now I gotta wait.....
Why!
Twinkie why!?
This is awesome! It's huge!!
I did make another part of sponge,
just to cover the ends, but because it's gone flat
I just can't be bothered, to be honest.
It is good enough for me, that looks decent
enough, like a Twinkie.
So, let's just get straight into it.
Taste test, baby!
But first, I've been doing shout outs
on my recent videos and on my last video, I said
to get a shout out all you have to do is,
subscribe to me, turn notifications on and leave a comment
saying, "Moon, bring me that pizza."
and you could've got a shoutout.
So, I'm gonna randomly pick today's winner.
Today's shout out goes to
Cameron Cartwright
says, "Moon bring me da pizza".
He subscribe, he turned notifications on
and he left a comment.
So, if you want a chance to be shouted out
in the next video, all you've got to do is
Subscribe, turn on notifications
and leave a comment saying,
"Whip your hair back and forth".
Why not?
One more thing before we can do this
taste test on the huge Twinkie.
There's someone missing, there's someone missing
from the video and we just can not go on without them..
this chap, oh this guy Dave!
♪ Dave ♪
Mr Dave!
He's still got bloody chocolate around his mouth
from that last video.
Be a good boy Dave.
♪ Dave ♪
♪ Dave ♪
I love that little jingle, I might make it a ringtone.
What do you think?
Shall I make it so you can download it as a ringtone?
Let me know in the comments.
No more messing around.
It is time.
Huge Twinkie taste test.
Jesus, I thought I'd not pressed record then.
All that, I thought I had to do all that again.
Shall I crumble a bit off nicely?
Shall I lick... oh wait.
Hmmm look at that, frosting from the side.
Ohhh, that is beaut....
Oh God!
Ohh!
Picked up quite easy.
Yeah, we did that underneath,
so you can't see the line.
This is the top.
Unfortunately it went flat, if that looked round,
that would've been perfect.
Let's just dig in, I guess.
Let's dig in Dave... dig in Dave!
That is absolutely gorgeous.
I couldn't breath for a second, oh God!
It's a bit dry, it needs some moisture.
You want some Dave.
♪ Dave ♪
Good boy!
You got a bit of... something on... you.. there
it doesn't matter.
-------------------------------------------
STARBOY Cover by Flula - Duration: 2:45.
hello
he man a man goes soon to low
who socks a shoe to loud
he goes to pool to the who says who
who to the monk goes sure shoe who
hey banana man pajama says no to hi
who cocky new say cockatoo solo
sue who salt
do it don cadabra
knee bauble neo neo
rattle tattle baby soup tea room
and whole of mama mommy flea is mama free hole
thai bye soft the moon stay shady roof
the cock of lock of lock of panama mean oh sue to the
he
the marzipan is monster man oh donkey
la bamba
ha ha ha ha ha
no no mart
he is honey bunny star boy
looking so much
eat the many nanny star boy meeny miney starboy
none of none of whole the boo
he sock the soup goes llewd lieu llewd
he did the none of shoe shoe shoe
he cocked the flew flew hoop who loop
he got the pop and fought the who tube plot
he said the no to the hulu lot
he got the mode to the noon tune blah
super dodo
ohio
he said the money is to chocks
go go go go man go frijoles
he says the hose go sally
hodor hulu hodor here hoot
cockle
hockey sock see saw
take the hong kong fruit
ha ha ha ha ha ha ha ha ha
lucy sue what
ha ha ha ha ha ha
i go money want to star boy
ha ha ha ha ha ha ha
hello she sue one
i need money money star boy
dance
-------------------------------------------
What Your Foot Says About You - Duration: 4:48.
Hello everyone.
Did you know that your toes can tell you a lot about your health and your personality?
According to some studies,the length and shape of your toes says a lot about you as a person.
Well, even though taken with a pinch of salt, it's still fun to know what this video has
to say about you!
If you have wide feet, the Chinese would say your feet are planted firmly on the ground.
You're always on the go and can't sit still for a minute, but should try to make time
for reflection, and a little peace and calm in your life.
But, if your feet are long and narrow, the Chinese would say you have Princess feet that
barely touch the ground.
You were born to be waited on.
You like nothing better than to be pampered.
You find it incredibly easy to delegate.
Why bother with all the hard work if you can get someone else to do it for you?
You've got a strong aesthetic sense and need beauty in your surroundings.
Now, if each toe is a little longer than the one before, creating a neat line, this indicates
a methodical, precise and extremely practical person.
You're interested in detail and ensure that you always finish what you start.
You're a dream employee, and a good friend, loyal and steadfast to a fault.
If your big toe is much longer than your other toes, you are a clever, creative thinker.
You come up with ingenious solutions to problems.
You can see things from different angles and are never stumped for ideas.
On the downside, you may have problems focusing and sometimes don't see projects through.
Your big toe being comparatively small is an indication that you are a superb multi-tasker.
You use your charm to persuade people to go along with your ideas, can delegate effectively
and are efficient.
The second toe on your right foot shows what you want in life.
If you are getting it, the toe will be touching the floor.
If it isn't, or if there is a gap between it and the third toe, that indicates you are
trying to separate yourself from your emotions.
The longer your second toe, the more leadership qualities you have.
You are dynamic and resourceful, but your desire to get things done, "my way or no way",
can tip over into bossiness.
According to Indian folklore, eagle-eyed mothers stopped their sons marrying girls with long
second toes because it meant they were far too bossy!
But don't worry- it does not work the other way round for a smaller second toe!
A smaller second toe doesn't mean you're a pushover.
It simply indicates you are happy to bide your time.
You value harmony and won't try to bulldoze your way through situations.
If your third toe is comparatively long, it means you are incredibly energetic and resourceful,
especially at work.
The longer this toe is, the more you are driven to succeed in your career.
The Chinese associate energy, drive and willpower with the third toe.
You're a perfectionist and can achieve huge amounts with your determination and energy.
The drawback is a tendency to let work take over and to forget about fun, love and family.
If the toe is short, you enjoy the pleasures in life.
You love relaxing and don't get worked up about anything.
Others may accuse you of being lazy, but you would argue that life is short, so enjoy it.
Your fourth toe is all about relationships.
A long, straight fourth toe indicates family is crucially important to your life.
Unhappiness in your relationships with loved ones will show up in a curling of this toe.
You are a superb listener and nurturer, but will be deeply affected by unhappiness within
the family.
You find it hard to cut yourself off from other people's problems.
The Chinese would say that you're a gentle soul, easily wounded.
If your toes are clawed you need to try to let go, relax and don't take on all the burdens
of others.
Your health might be affected by any disturbances in the home.
A short fourth toe means that family and relationships are less crucial to you, and your focus is
elsewhere.
Now, what about your little toe?
Childlike impishness is a characteristic of those with small little toes.
You'll shy away from responsibility, be easily bored and constantly looking for amusing diversions.
You are great fun to be with, sociable and witty, but we all have to grow up sometime.
And if you can wiggle your little toe separately from your fourth toe, you are an impulsive,
adventurous, charming flirt.
If you can't, you value routine, predictability and loyalty.
Other than the toes, the arches of your feet also might reveal something about you.
High arches are found on people who are very independent and self-sufficient.
You need plenty of time on your own and might even be accused of being anti-social.
You have an indomitable spirit, but remember, it isn't a weakness to ask for help.
In Chinese philosophy, those with very high arches are in danger of being brittle and
rigid.
If your arches are low or average, you value the company of others, are sociable and fairly
extrovert.
You enjoy having a good time and want to ensure that others do too.
-------------------------------------------
Topic 2: History of Indigenous Education - Duration: 20:59.
Tansi. Welcome to our second topic of the course,
the history of Indigenous education.
In topic two, I will address the history of Indigenous education,
speaking specifically to the Canadian context.
So while I'll speak of Canada's history of Aboriginal education,
this history is very similar to those of Native American peoples
in the United States, Aboriginal and Torres Island Strait
history of education in Australia.
And some of the features I will discuss within certain phases of education
are certainly familiar within traditional approaches
to Maori education.
This topic is intended to provide a historical backdrop
important to understanding what Indigenous peoples want and value
in education, as well as an introduction to the colonial history of schooling
relevant to the processes of reconciliation
that we want to achieve in this course.
The content of this topic focuses on the significant colonial experiences
of residential schools in Canada.
These institutions were a dominating force of assimilation.
And, as some argue, the goal of these schools
were to really eliminate Indigenous peoples from emerging settler societies
in North America and certainly Australia.
A further goal of the topic is to introduce you
to a set of strategies and resources for teaching
this history in the curriculum of schools
and to contextualize for educators Indigenous peoples'
participation in education today.
Now, history is usually presented to us in a linear form, where there's
a starting point and an endpoint for situating events.
That is, we begin somewhere, and then perhaps moving to where we are now,
and significant events and themes in our history are sequenced chronologically.
For example, many of us have learned through history and social studies
that the history of Indigenous peoples really
only began at the point of contact with newcomers to their lands.
Historical timeline would take us from a point of where,
"In 1492, Columbus sailed the ocean blue,"
a poem some of you might be familiar with,
to where we are now today dealing with treaties, self-determination,
and reconciliation.
I want to take an Indigenous approach to viewing history,
which draws on a circular framework for viewing events and themes
and where the past not only informs the present,
but where we can return to histories over and over again.
This circular approach of history is reiterative,
and it allows for us to see patterns in history
as it moves in cycles, spiralling.
For Indigenous peoples, this is how we make sense of our past.
Unlike linear notions of time, an Indigenous circular framework
does not have to assume a starting point, other than perhapsour creation stories.
But, even then, these stories are not fully concerned about origins.
These stories reflect our understanding of the world
and connect us to place and land.
So in this circular framework of history,
I want to suggest that events and themes are fluid and interconnected.
I'm going to use the concept of the circle
to talk about the history of Indigenous education with specific reference
to the Canadian experience.
It is my hope that you can then make connections
to features that characterize Indigenous education that have spiralled
and continue to spiral, in your own locations.
There's a circular framework in Cree/Plains
tradition known as the Medicine Wheel.
While it may only be specific to certain Aboriginal groups and their traditions,
given the diversity of Aboriginal people in Canada,
I'd like to use it as an organizing framework.
This is a framework that has certainly been used in curriculum development and research contexts,
and it gives us a holistic view of Indigenous education,
allowing us to see connections between historical moments.
I'll map out four phases of Indigenous education.
I choose four because of its significance for Indigenous people,
certainly here in North America.
The world can be observed in patterns of four, the four directions
the four elements, the four seasons.
And I also want to point out themes of resistance and agency
within the phases I'm going to describe-- agency referring
to strategic and deliberate choices Indigenous peoples make
about education and resistance, whereby even within colonial paradigms
Indigenous peoples resisted events or experiences that
were imposed upon them.
I will ask you to envision a circle in four quadrants.
And as we enter the circle, I describe features of traditional approaches
to learning.
These were ways of living that ensured the survival of our families
and communities.
So language, story, and experiences, these were primary modes for learning.
Ancestral languages transmitted a particular worldview.
Stories were-- they were not just about entertainment,
but stories tell us who we are and how to be in the world
by communicating values or our values to us.
They explain things for us and help us make sense of the world.
Learning was experiential, promoting looking,
listening, and learning by doing.
Learning connected us to our ancestral, natural, and material worlds.
Land, family, and stories are sources of knowledge.
Our Elders, our families, extended families, knowledge keepers,
and community members all share in the responsibility
for helping young children to live in a good way.
Leading Mi'kmaq scholar Dr. Marie Battiste describes the nature of this
knowledge and these ways of knowing as a complete knowledge system.
She tells us that Indigenous knowledge reveals the wealth and richness
in our languages, worldviews, teachings, pedagogies, and experiences,
which have been systematically excluded from educational institutions
and from Eurocentric knowledge systems.
With newcomers to our lands, traditional forms of learning began to change.
And this is where we begin to shift about the circle.
It was missionaries who introduced formalized schooling approaches that
included day schools or mission schools.
Their emphasis was on conversion of Indigenous peoples to newcomer ways,
but that also included spiritual and religious conversion.
Now, in these phases, missionaries valued alliances
with Indigenous peoples, and this is because their conversion practices
required them to learn First Peoples languages.
There were competing religious factions, and missionaries really
needed to recruit to their specific group or religion.
And here, Indigenous peoples exercised some choice in these instances,
choosing to align themselves with specific missionary groups knowing
that missionaries could be conduits to government officials.
As well, the practices of the Bible gave access to print forms of literacy
so that learning the Bible meant learning to read and write.
Indigenous peoples knew the ways of the world were changing with the newcomers,
and they could accommodate this change.
Not that they wanted to adapt or convert,
but that they could be effective agents in the creation
of their own world at this particular time.
But these relationships would change dramatically when Indigenous peoples
were no longer needed as allies and really became simply
threats to settler expansion that required land and resources.
Indigenous peoples became a problem, or the Indian problem,
as it has been referred to in Canadian history.
This necessitated a set of policies and practices
that could control Indigenous peoples.
One such example is the Indian Act established in 1876
and continues to exert probably the greatest control on Canada's First Nations people.
Not only does it legally set out categories of Indigenous identity
in Canada, it regulates every aspect of their lives.
While it's undergone changes over time, it
is still applied to First Nations people.
And this is a legislation based on the values of a dominant society
and reflects their worldview.
It is described as both paternalistic and racist here in Canada today.
As part of this larger colonial agenda of eliminating the Indian problem,
a system of schooling known as residential schools
were established by the federal government
and run by various religious denominations.
This system of education operated across Canada spanning over 100 years,
approximately 1850s to the 1950s, with the last one closing in 1996.
These schools were pervasive, systematic,
and totalizing in their control over Indigenous peoples.
This form of schooling was characterized by very destructive features that
included the denigrating of belief systems, traditions, languages
for students who attended these schools and, as a result,
generations of Aboriginal people.
These schools forced separation of children
from their lands, families, and traditions, the very links
to their cultural identity.
It was an education that emphasized vocational skills
and religious training.
And this was seen in the half-day curriculum of the schools, whereby
children were forced to work part of the school day within the schools
to sustain their operations, as they were-these schools were seriously underfunded.
But what cannot go untold about these schools is the spiritual, emotional,
physical, and sexual abuse that children suffered at the hands
of their caregivers: religious staff, and the many unprepared teachers who
couldn't get jobs in public schools.
I know some people have described some of the positive contributions
that these schools possibly made to the lives of Aboriginal people,
and there's certainly some of those stories.
But as I said, this is a system that was totalizing, pervasive, and systematic,
and the impacts are so large-scale on Aboriginal people.
These effects have been described as intergenerational.
There were generations of children who attended these schools
over a 100-year period, and the effects of this schooling
are seen in the erosion of our family systems.
We learn to parent by being parented, by being nurtured,
and these are children who, for generations, simply
did not have these kinds of models.
And secondly, the loss of culture, languages, our ways of knowing
had very serious consequences for identity and self-worth.
So many of the conditions endemic in our families and communities
today have their roots in this history.
And yet there were students who resisted and survived
this brutalizing form of schooling.
Students ran away from schools.
They continued to speak in their language groups
and continued to practice cultural ceremonies.
There were even families that were able to hide their children when
the Indian agent came to take-to take children away.
Now, it would be impossible to give-do justice
to this history in the limited time that we have in this topic
and certainly within the course.
So I encourage you to follow up with some
of the very important writing on the significant shared colonial history of schooling.
Two comprehensive works in Canada include
J.R. Miller's "Shingwauk's Vision" and John Milloy's "A National Crime".
They give a comprehensive history of this schooling.
There's also a growing body of literature
that documents the experience of residential school survivors.
I think about Isabelle Knockwood's "Out of the Depths", Basil Johnston's "Indian School Days",
and the book "Kamloops Indian Residential School",
which is a set of narratives compiled by the Secwepemc Cultural Society,
as well as recent publications by the Truth and Reconciliation Commission
such as "Speaking My Truth".
These are only a few.
But for educators, we are seeing residential school accounts
narrated in young adolescent and children's literature.
And I think this is very important for thinking
about this history in schooling.
So, "My Name Is Seepeetza" by Nlaka'pamux author Dr. Shirley Sterling,
and there are certainly accompanying curriculum documents with this
particular text that are available online.
"Fatty Legs", which is co-constructed by Margaret Pokiak-Fenton
and her daughter-in-law, Christy Jordan Fenton,
and then a version for younger children of this story called "When I Was Eight".
And of course, the beautiful books written by
Stó:lo author Nicola Campbell.
She's produced two excellent children's books,
"Shi-shi-etko" as well as "Shin-chi's Canoe".
And these are very important contributions
that can introduce young children to the significant experience
of residential schools.
Now, for some of you, you may be learning
about this very dark part of Canadian history for the first time,
and for others it contributes to your ongoing journey
in Indigenous education.
But this is a history that we cannot deny, erase, or even forget about.
This is a history that is not over.
Our families and communities still carry the effects of this schooling,
even if they themselves did not attend these schools.
Our circular framework allows us to return to this history,
not that we would ever return to this form of schooling,
but return to this history to remember, to heal, and to help us, all of us,
understand the intergenerational legacy.
As Indigenous and non-Indigenous educators,
we are responsible for this history, whether we were present at the time or not.
It's a history that belongs to all of us,
and we are all inheritors of this history and, as such,
need to redress this past.
I now turn to the fourth phase of education and the final turn
to complete our circle.
The fourth phase represents contemporary forms
of schooling for Aboriginal learners.
Before I describe some of the features of Indigenous education in this phase,
I want to acknowledge the landmark policy
of Indian Control of Indian Education, which was really
a catalyst for educational change for our people.
It was a policy that emerged in 1972 as part of a larger shift in policy
directed at Indigenous peoples.
And it's important because it entrenched Indigenous peoples'
right to make decisions about their children's education.
It acknowledged Indigenous culture, language, and traditions
as foundations for learning.
And finally, it intended to ensure parental involvement.
While significant as this policy has been
to ensure Indigenous peoples' control over educational processes
that impact on their children, Indigenous children
have still not achieved academic parity as compared to their non-Indigenous peers.
More recently, a second legislation was proposed,
Bill C-33, the First Nations Control of First Nations Education Act.
Now, this legislation was intended to provide First Nations students
with education standards, supports, and opportunities
that would lead to equitable education for Indigenous students.
It emphasized a core curriculum that would be taught in First Nations schools
so that students could transfer between schools on- and off-reserve,
as well as improving school attendance and the quality of teaching.
Now, the legislation has been rejected by First Nations governments and their leaders
as the legislation really does not give control to First Nations.
Rather the federal government would maintain governing structures
and continue to regulate standards.
In addition, it does not address the challenges facing First Nations
education that relate to the lack of adequate funding.
These are only a few of the limitations of this bill that
may offer potential change in the curriculum of schooling
serving First Nations students, certainly in on-reserve communities,
and address issues of accountability.
But the bill itself continues to undermine First Nations
control of First Nations education.
Again, the development of Indian Control of Indian Education
as a response to larger policy directed at Aboriginal people in Canada
and the rejection of this newly-proposed legislation
are demonstrations of Indigenous peoples' agency and resistance.
I'd like to turn now to the features that
characterize this phase of contemporary education.
In this phase, we see the emergence of First Nations community
control of schools and supporting structures for these schools.
I use the example of the First Nations Education Steering Committee
here in British Columbia, which is doing excellent work to advance
educational priorities not only for First Nations schools,
but to provincial education programming.
And I'm referring here to current curriculum resources that
include English First Peoples 11, English First Peoples 12,
and First Peoples Math.
And these are resources that are available online,
and they validate the ways that Indigenous content
can be linked to provincial curriculum.
There is also a greater range of schooling options
for Indigenous learners in the Canadian education landscape.
So, for example, Aboriginal Focus Schools have
been developed within provincial school boards.
And I'm thinking here about the Joe Duquette secondary school,
Now known as Oskayak.
The Vancouver School Board has an Aboriginal Focus School, as well as
one in Prince George, both in British Columbia, Canada.
While not specific to K to 12 schooling,
I want to introduce you to an early childhood intervention program,
the Aboriginal Head Start program.
This is a national program in Canada
operating in urban, rural, and First Nations communities.
And it's very different from the Head Start model in the US,
as this program was developed based on national consultation
with Canada's Aboriginal people.
And it operates on foundational principles
that include culture and language, family involvement,
social support for Aboriginal children, but also school readiness.
This program contributes to a holistic view of Indigenous education
as it links early childhood to elementary schools.
Now, what these contemporary examples demonstrate for us
are the very values and practices within traditional approaches to learning
that I described earlier or at the beginning phase of the circle.
These examples, among numerous others,
centre Indigenous ways of knowing in the learning processes.
Learning is holistic.
It engages families and communities in education,
draws on Indigenous pedagogies.
So that the sources of knowledge, the processes of learning,
and even the functions that learning serves -We return to these-
or we return to traditional forms with these examples.
So as we come full circle, this view of history
ensures that we do not move forward without looking back and engaging
and engaging with a shared past.
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Kpop TAG | sujisue (ENG SUB IN PROGRESS) - Duration: 12:18.
Hi guys! My name is Susie and today in this video
I'm doing a KPOP TAG for you
First of all I want to introduce myself
I'm Susie
aaaaaand mmmm(lol)
I'm 20
and I really like korean culture,
and the music, the dramas
aaaaaand
this is the main reason why I founded
founded??
created this group
GROUP????? (LOL)
(lol I can't even talk in my mother language WHY DO I WANT TO TALK IN ENGLISH?)
I really like kpop and the dramas and the whole culture
-------------------------------------------
TOP 10 PRANKS - Pranks to make friends at school (Compilation 2017) - Duration: 7:17.
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[ Translation in progress]
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Brian Viner on the bloodiest film about a pacifist you'll ever see - Duration: 5:22.
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BMW M6 - Duration: 21:35.
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Donald Trump's 'Muslim Ban' What You're Not Being Told - Duration: 3:15.
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Yoga for Beginners - Duration: 14:32.
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Joe DeRosa: You Let Me Down - Fake Sports & Real Cheating - Duration: 1:54.
I don't understand the reverence for sports.
I don't get it,
and maybe because I never played sports.
I don't know.
You know, you see it a lot when the Olympics happen.
Man, people lose their mind over the Olympics.
And I know Olympians work their asses off.
They work their asses off.
And I'll say this, in all fairness.
Never have so many people worked so incredibly hard
for so incredibly long to do a thing
that I don't give a shit about at all.
Couldn't care less.
Fake sports, once again.
It's people throwing shit.
I don't care.
"I threw a stick."
Whatever, who cares?
People love it, man.
People go, "Do you know how few people in the world can do that?
Do you know how few people are experts at that?"
I don't give a shit.
Do you know how few people can do astrophysics?
I don't want to watch it for three hours on a Sunday.
It's boring dork shit to me.
And the Olympics are so loved.
The Olympics are so loved,
they celebrate and commend bad sportsmanship.
Last Summer Olympics, there was a women's running race,
and at the end of the race, one of the women
dove over the finish line to win.
And the people I was watching it with,
they were like, "Did you see that?
Did you see that commitment right there?"
No, I saw cheating is what I just saw.
She just cheated blatantly to win the race.
"No, that's called commitment."
Nobody has ever said, "Man, Mike Tyson, wow,
"what commitment he showed when he bit that guy's ear off.
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Estate Planning Documents: Trusts - Duration: 2:51.
Welcome again to the Rural Utah Estate Planning Resource Center. This is part four of our series on basic estate planning documents,
and we're talking about trusts, what are they are what do they do.
A trust is a legal entity that's created. Three people are involved in the creation; the trust maker, the trustee, and the beneficiary.
The trust maker is the person who creates it, puts the assets into the trust. The trustee manages those assets,
and the beneficiary over here spends it. When this trust is created originally, you are the trust maker, you are the trustee, and you're the beneficiary.
Because we have this trustee, we're able to manage those assets if you become incapacitated
or on your passing, and we can manage them without court involvement in the process.
Who the trustee is is one of the most important questions, and is the area that causes the most conflict
in the management and administration of your estate. So every time we do an estate plan, the selection of the trustee is a very important consideration,
and we go through that very carefully in detail with you in designing your trust. After your passing,
all the assets are handled by the trustee and distributed according to the terms that you select. That's in simple a trust.
Yes. And here in rural Utah, I feel like maybe it's a part of our culture, but we tend to have a way of doing things.
And sometimes that way isn't necessarily the best way. For example, most estate plans that I've seen prepared by someone who maybe didn't focus in estate planning
is they have by default the oldest child as the trustee, second child as the next choice, and so on without any regard for the asset structure,
the family's needs, the family dynamics involved, and that's where we come in. We take our experience and our focus,
what has worked for other families and what hasn't, and we get to learn more about your family, your family dynamic, your needs, your goals,
your asset structure, and we help you create terms and choose a trustee that's actually going to work for your family.
If you have ant questions about trusts or estate planning in general, you can always reach us here at the resource center
at ruralutahestateplanning.com or at 435-633-6399.
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