Tag Archives: elders

Module 3 Post 5: Opening Doors to the Future: Applying Local Knowledge in Curriculum Development, Veronica Ingas

Ignas, V. (2004) Opening doors to the future: Applying local knowledge in curriculum development. Canadian Journal of Native Education. (28)1/2. 49-60.

Ingas begins her article with statistics comparing Indigenous and non-Indigenous graduation rates and, like many others, identifies the significantly lower Indigenous graduation rates as evidence of an education system that is failing Indigenous students. The result, she postulates, of the contemporary system’s lack of valuing Indigenous cultural contexts and local level knowledge, and therefore failing to be meaningful to Indigenous students.  More typically, the contemporary system has “distanced and denied First Nations [sic] knowledge” (p.49) and left students feeling that “their ways of knowing are inferior or inadequate.” (p.55)

Ingas goes on to describe how successful curricular models must value Indigenous ways of knowing, world view and traditional ecological knowledge, and describes the Forests for the Future science curriculum that she co-developed for the BC high schools through the partnership with community members, parents, Elders and educational professionals.  Ingas’ preferred method of instruction is an inquiry based model that requires students to “assume the primary responsibility for planning, conducting and evaluating their investigations” (Moore, Moore, Cunningham & Cunningham, 1998, p. 280) through content that “should address issues, controversies or provocative questions inspired by experiences in the [students’ lives].” Kanevsky, 1999, p. 58)

Kanevsky, L. (1999). The toolkit for for curriculum differentiation. Lanny Kanevsy.  October Edition.

Moore, D., Moore S., Cunningham, P., & Cunninghamj., (1998) Developing readers and writers in the content areas (3rd ed.) Don Mills, ON: Longman.

Module 3 Post 4: Curriculum Change in Nunavut: Towards Inuit Qaujimajatuqangit, Heather McGregor.

McGregor, H. (2012). Curriculum change in Nunavut: Towards Inuit Qaujimajatuqangit. McGill Journal of Education. (47)3.  285-302

Though part of the required reading for this course, I am including this article in my weblog as it pertains directly to my research paper envisioning respectful and responsible place-based education within the contemporary model.  In the article, Heather McGregor briefly outlines the political climate in Nunavut, and history of curriculum change that has brought about the current iterations of educational policy and practise that privilege Inuit language(s) and culture.

Through extensive collaboration with parents, elders, education professionals and policy makers; and coming at an extensive cost in effort and financial resources, the curriculum development initiatives in Nunavut exemplify “the kind of place-based culturally-responsive and Indigenous-knowledge based educational change called for by Indigenous education advocates.” (p.289)  Furthermore, the process and product may be seen as successful examples upon which other jurisdictions may look.

McGregor cautiously identifies the significant Inuit population majority as reducing the constraints (p.290) to swift progress that may not be possible in the context of my research for educational change in more multi-cultural settings.  However this does not devalue the examples set forth in the article, it simply re-identifies an obvious obstacle to my purpose.  Nonetheless, I cam hopeful for a culturally blended and balanced learning experience that is inclusive of traditional environmental knowledge, experiential learning opportunities, Elders as teachers and caring between teacher and learner–all key aspects identified by McGregor (p.209-291)–without the requirement of Indigenous students to “give up or leave behind their rights, language, identities, histories and world views in order to participate” (p.288) and do not let “the formal system or [non-Indigenous] structures change those ways so much that they lose their meaning, and still prepare children to attain a standard level of education.” (p.295)

Of significant note, McGregor identifies that specific values and beliefs must be made explicit when reconceptualizing education, particularly when the majority of teachers are not Indigenous themselves.

Module 2 – Post 5: Four Directions Teachings

The Four Directions Teachings website in an interactive, educational flash website that provides indigenous perspective from five First Nations across Canada: the Blackfoot, Cree, Ojibwe, Mohawk and Mi’kmaq.  It was developed, with support of the Canadian Culture Online Program of the Department of Canadian Heritage, and produced by the National Indigenous Literacy Association and Invert Media and cites a respectable list of advisors on their about page.

This resource does not fit as well with my own research topic as my previous posts in this module; however, I do believe there is a great deal of educational value in this site as a teaching resource that I wanted to share it.  Under each Nation are a number of narrated short stories based around elders’ teachings.  Typically these stories focus on elements of the medicine wheel and sacred symbols, including the tipi, drum, bundles, song and dance that relate aboriginal identity to place and story.  Suplemental to the narrated stories is a teachers’ resource guide that is divided into three levels (junior, intermediate and senior) to support the use of the website in the classroom.

Regrettably, the site only works with these five First Nations and seems incomplete without inclusion of the Metis, Inuit and Coast Salish peoples. None-the-less, the site has a great deal of information that can be brought into the classroom.

On a side note, this site is an interesting example of indigenous peoples embracing technology for the preservation and sharing of cultural teachings.  It lacks a sense of protectionism described in the readings for this unit, and I originally had concerns about its authenticity, but I was (ironically) assured by the Government of Canada support behind the project.  Still, it remains to be seen how teachers will implement such an obvious product of colonialism in classes that are likely searching to decolonize and reinhabitate the local environment.

Example of an National Online Presence: Questions of Validity

The Assembly of the First Nations (ASFN) is an umbrella organization that represents all First Nations in Canada. The site provides resource for funding links for First Nations set against current press releases on all issues across Canada dealing with First Nations issues. This umbrella site is an excellent resource to start with when examining issues common to all First Nations across Canada, such as poverty and residential schools. The website acts as an informative dialogue into the current state of affairs and issues facing First Nations in the 21st century.

The “Have Your Say” site provides a relevant real time platform for First Nations to discuss and interact with issues that are relevant to them. However, the website does not seem to be current, in the sense there is not information posted in 2013, with the last post in June 2012, and most of the information posted in 2011 when the site was published. Therefore, I would use this site as an example in my project to discuss the need to maintain a current presence online, as a website becomes subject to validity questions if not maintained.

Website: Assembly of First Nations Citizenship http://firstnationcitizenship.afn.ca/index.php/en