Category Archives: Module 4

Traditional Knowledge and Environmental Science – Susan Beeley

In working though my final research paper one of the remarkable discoveries I made was the increasingly important role that traditional knowledge is playing in the environmental sciences and resource management.  This makes sense given the value Aboriginal populations bestow upon “place” and the collection of information and data through observation that is passed orally from one generation to the next for hundreds of years.  The recognition of the valuable contribution that traditional knowledge can make to the sciences has resulted in greater collaborative efforts when designing policy  or making decisions.

West Coast Environmental Law Blog

While this particular blog is from 2015, it discusses the experience of a lawyer who was invited to speak at a conference on “Best Practices in the Use of Aboriginal Traditional Knowledge in Resource Management”  which was held in the Yukon.  Some of the questions asked at the conference included:

  • What does Aboriginal Traditional Knowledge (ATK) provide to wildlife management that science-based knowledge does not?
  • How can scientists and ATK holders better communicate and work with each other?
  • How is ATK best documented, communicated and shared?
  • What institutional arrangements and prejudices exist that undermine or disadvantage the treatment and use of ATK in research and resource-management decision-making? How could these obstacles be overcome?
  • Where findings from science and ATK-based research conflict, how could these differences be addressed?

Where ATK is being given this sort of focus out in the “real world”, it occurs to me that we really must be doing more to expose students to ATK and encourage them to be open minded about the value of ATK and perspectives other than Western Science.

Assembly of First Nations:  First Nations Ethics Guide on Research and Aboriginal Traditional Knowledge (PDF)

This paper was written for the purposes of discussion only, it is not an official document.  Despite this, in light of our readings about issues that surround both the research methods used by settlers to uncover information about “other”, and the issues around use or mis-use of Aboriginal Traditional Knowledge, this document provides some groundwork for understanding so that collaboration can be successful and mutually beneficial.

Aboriginal Women and Aboriginal Traditional Knowledge (ATK)

This document specifically discusses the important role that women play in environmental stewardship the transmission of ATK particularly where it pertains to information around natural resources and their use in healing, health and well being.  Further, it provides an opportunity for Aboriginal Women to voice their concerns to Environment Canada about what aspects of ATK are of greatest importance/concern.  Women’s role in producing better environmental outcomes in the areas of   wildlife research,  decisions made under the Species at Risk Act, environmental and ecosystem monitoring, and other environmental and wildlife conservation activities has been recognized and rationale is provided for continuing to draw on their input as part of the decision making process.

Supporting Emerging Aboriginal Stewards

The Seas community initiative  provides local programs designed to “engage, develop, prepare and empower Indigenous youth to become the next generation of stewards in their communities and territories.”  These programs integrate Western Science and ATK and involve both classroom and summer internship components.  The programs are a truly collaborative and cooperative community effort, drawing on the skills and knowledge of administration, Elders, teachers and community members in order to support the students’ learning journey.

TRACKS Youth Program

TRent Aboriginal Cultural Knowledge and Science (TRACKS)  provides summer camp opportunities to Aboriginal communities and outreach activities year round.  Like Seas, Traditional Knowledge and Western science are integrated and the value of introducing students to such an integrated approach has been recognized.  And so, the aims of the camps and outreach programs are to:

  • Instill a sense of pride for Indigenous Knowledge systems
  • Help students understand the interconnectedness of all living things
  • Demonstrate the balance of cultural values and scientific inquiry
  • Introduce youth to diverse knowledge systems and fields of study
  • Connect youth with strong, motivated and dynamic mentors
  • Encourage youth to think about math and science skills as potentially valuable skills in achieving their future goals.

 

Module 4 Weblog – Anne Coustalin

For this final module, I chose to continue my investigation of the intersection of (Western) Place-based education and Indigenous learning from place. I also broadened my scope to explore some models outside of the public school system – specifically band and reserve schools.

Sterenberg, G. (2013). Learning Indigenous and Western mathematics from place. Mathematics Education Research Journal, 25(1), 91-108.

In this paper, the author explores one student’s experiences with learning mathematics from place. The paper recounts a math unit exploring triangles that was taught to grade nine students in SOMEWHERE. In the unit, place was the inroad for intertwining Western and Indigenous math learning. The author provides a useful analysis of the distinction between hands-on, place-based learning and Indigenous learning from place.  The approach taken for the unit was not so much a blending of Indigenous and Western approaches, but rather an intertwining “to increase tensile strength”. As a result of participating in the unit, students reported increased confidence in math competency as well as increased connections to the land and feelings of belonging to their culture. I found this approach to be a compliment to the idea of “Two-Eyed Seeing”, “two-way Aboriginal schooling”, and “walking in both worlds”.

NSF Includes: Envisioning Impact  – Integrating Indigenous and Western Knowledge to Transform Learning and Discovery in the Geosciences

Here is a quote from the website:

[The program] uses the principles of collective impact (CI) to create new partnerships between tribal communities and STEM institutions that promote the participation and inclusion of Native American (NA) scientists in the geosciences.

Our proposed program partners the Rising Voices: Collaborative Science for Climate Solutions (Rising Voices) member tribal colleges and communities with Haskell Indian Nations University, NCAR, Biosphere 2 (B2), and UCAR’s SOARS internship and GLOBE citizen science programs. Together, we commit to greater integration of indigenous and “traditional western” knowledge into collectively-developed climate change research projects, enhancing our collective ability to address climate change, and contributing to climate resilience in all communities.

This program is a good example of attempts to draw from the strengths of both Western and Indigenous knowledges in finding solutions to ecological problems. The fact that it is funded by the National Science Foundation indicates that such collaborations are increasingly seen to be of value within Western science organizations.

Cosmic Serpent – Bridging Native and Western Science Learning in Informal Settings

This program, which is also funded by the (U.S.) National Science Foundation, is a four-year collaboration between the Indigenous Education Institute and the University of California-Berkeley targeting informal science education professionals. This project is designed to explore the commonalities between western science and native science in the context of informal science education.

The group has produced a beautiful and informative ebook based on their project outcomes, which is available to download free on their website.  Here is a quote from that book:

Cosmic Serpent set out to explore commonalities between Western and Native science, taking into account that Native cultures have, over millennia, developed ways of knowing that are highly adapted, interconnected, and enduring. Each knowledge system informs the practice of science and its role in society in a fundamental way, and the commonalities can provide a framework for developing mutually inclusive learning experiences in STEM (science, technology, engineering, and mathematics).

Successful Practices In First Nations Schools:  They Tyee special edition (September 2011)

This special issue is part of a series hosted by the Tyee Solutions Society. In it, reporter Katie Hyslop explores several different models for BC Aboriginal education. There is great breadth of scope here from examining the context (successes and challenges faced by Aboriginal youth in BC as well as legislation and rights concerning indigenous education, and funding for indigenous education) to specific working models of Indigenous education both within BC and internationally.

Exploring the topic of reserve/band schools

In exploring education models that chose to focus more intensely on Indigenous knowledges and ways of knowing, I came across several interesting newspaper articles on reserve/band schools in BC. These articles shone a light on various aspects of the schools, from how they operate to how they are funded and fit within the provincial system. Here are some of the more relevant articles I encountered.

  1. How Chief Atahm Elementary School Became a Success Story (The Tyee, September 6, 2011)
  2. First Nations School teaches “all that culture stuff” (Globe and Mail, October 13, 2012)
  3. Low graduation rates at reserve schools put aboriginals in jeopardy: report (Globe and Mail, January 24, 2-16)

 

Module 4 Weblog – Paige McClelland

http://iportal.usask.ca/index.php?sid=471577458&cat=757&start=100&t=sub_pages&rtype_limit=30

  • So far, this is one of the most impressive resources on Canadian Indigenous literacy that I have seen. Yipee! Basically, this site is a collection of resources that the University of Saskatchewan put together to help those who are interested in understanding Indigenous history and finding credible information that can help them change policy, develop resources, or simply learn more about Indigenous culture. I am completely blown away by the collection of resources (articles, book reviews, e-books, images, media, theses, and web sites), lack of broken links, and excellent descriptions of resources. I truly feel like the University of Saskatchewan has built a collective resource for Indigenous and non-Indigenous people alike. I had been having a tough time finding resources that were accessible and provided accessible information. Finding resources like this one is truly exciting because it helps me to see the potential for technology to help develop effective communities of practice!

 

http://empoweringthespirit.ca/literacy/

  • I found this site as I was searching for resources on local school board sites. (I had never thought to do this, but now it seems so obvious. It’s important to learn what types of resources and practices are being shared in my local community.) Because I am focusing on literacy for my final project, naturally, I gravitated toward the literacy section of this site. However, there are plenty of other interesting resources, including ones on cultural awareness and wellness. In the literacy section, I really like how there are videos that showcase both Indigenous and non-Indigenous perceptions of Indigenous literacy. It reminds me of the importance of the “two-way interaction” that we learned about the other week. Through these videos, I was able to hear from Indigenous people and also hear how non-Indigenous people worked through these teachings, voicing concerns or questions that I also had.

 

https://reviews.epsb.ca/reviews/

  • This wonderful site is maintained by First Nations, Metis, and Inuit staff of Edmonton Public Schools. Essentially, it’s a collection of reviews for resources (mostly books and movies) that share good recommendations as well as resources “to weed out.” I think these types of websites are important for educators as they decide on which books and other sources to share in the classroom. This site also connects educators (or whomever is using the site) to the Edmonton Public Library. I have been trying to find resources that link out to other local sites (either online or physical), because I think it’s really important for us to find connections within our local communities and learn about what is available, too.

 

https://docs.google.com/a/epsb.ca/viewer?a=v&pid=sites&srcid=c2hhcmUuZXBzYi5jYXxmbm1pLWxpdGVyYWN5LXJlc291cmNlc3xneDo3YTg1MWFlZTcyNzUzODgx

  • This resource is such a fantastic idea in terms of using technology as a way for students to build knowledge rather than simply use technology as a way to store knowledge. This Google Doc provides open access to a list of recommended books to help Indigenous learners develop their language and literacy skills. For each book, the curators have provided an annotated bibliography, project ideas/activities, and curricular links, so that educators have a way to guide meaningful learning opportunities through reading, discussion, and active participation. There are so many ideas I have to link this resource to place-based learning. Literature is such a wonderful way for people to connect to the world around them, but knowing where to look for these sources is extra wonderful.

 

http://journals.sagepub.com.ezproxy.library.ubc.ca/doi/pdf/10.1177/1468798411417378

  • I have come to grow really fond of Jan Hare’s work in the field of Indigenous literacy development for children and youth. She has expanded my limited view of literacy (typically thought of as reading and writing) and opened it up to a holistic model that is not just important for Indigenous learners, but I believe for all learners. In my search for this Weblog/the final research project, I stumbled upon a UBC article in which Dr. Hare discusses the significance of having parents involved in Indigenous youths’ literacy and language learning. Prior to this finding, I had mostly been focusing on resources that could help the educator find appropriate resources for the classroom, without considering the important role that Indigenous parents could/should play. (Even though we have read about the importance of community involvement in Indigenous students’ learning, this has been difficult for me to conceptualize. Finding these resources has helped me broaden my perception of community and understand the critical role of parents or other caretakers.) In the article, Dr. Hare discusses that an effective strategy for youth to learn more about their own culture is for youth to teach their own parents. In this way, both parents and students are engaged in learning through their history. This also shows that there are “many pathways to learning,” and in that, we need to be considering more informal approaches. This led me to Dr. Hare’s article, “They Tell a Story and There’s Meaning Behind that Story: Indigenous Knowledge and Young Indigenous Children’s Literacy Learning.” What an amazing resource in terms of discussing the importance of storywork, the influence of family and other community members in literacy learning, and the necessity for Indigenous children to learn from (not just about) Indigenous knowledge.

Module Four – Culturally Responsive Inclusion of Stories

Taking into account the importance of involving community members along with educators as co-creators of culturally responsive education with a sense of place, I wanted to explore what resources support or exemplify such partnerships and approaches to learning and storytelling.

(1) Listening to Our Past

With the community support and involvement of sixty-seven Nunavut elders, ten scholars, dozens of students and numerous interpreters, translators and proofreaders, twelve books were made available online on this site, most of which were produced as a research project, Iqaluit Oral History. It is a tri-lingual site with dynamic links to imagery and stories spanning a range of relevant topics. The Francophone Association of Nunavut hosts his website, produced in partnership with multiples parties including the Nunavut Arctic College, the Iqaluit Elders Society, Laval University, the governments of Nunavut and Canada, and many others.

(2) National Film Board of Canada Unikkausivut – Sharing Our Stories

The National Film Board of Canada (NFB), in collaboration with a number of Indigenous government and community organizations, selected more than 60 films from its collection that represent all four Canadian Inuit regions (Nunatsiavut, Nunavik, Nunavut and Inuvialuit). Some are available in Inuktitut. Filmmaking reflects multidisciplinary and highly collaborative work, exemplified in some of the traditional stories found on the NFB site. For example, animator Co Hoedeman’s work is represented in films such as Luumaq, The Owl and the Raven, The Owl and the Lemming and The Owl Who Married a Goose. Although NFB is famous for animation and documentary, and many of its Indigenous stories are documentaries, traditional stories, produced in collaboration with a range of community members, are present in the collection.

(3) Culturally Responsive Instructional Resources for American Indian/Alaska Native Students

The Center on Standards and Assessment Implementation (CSAI) is a collaboration of WestEd and CRESST, two American leaders in the standards and assessment field. This page on their site provides an extensive list of resources that support culturally responsive teaching for American Indian/Alaska Native students and whose lessons can be applied to other Indigenous contexts. CSAI defines culturally responsive teaching as “the application of cultural knowledge, prior experiences, perspectives, and performance styles of AI/AN students to develop more personal connections to classroom learning.”

(4) Principles for Culturally Responsive Teaching

The Education Alliance at Brown University has published a page dedicated to communicating the principles of culturally responsive teaching. This is a simple and useful reference (with resources) that could be modeled or adapted by educational organizations seeking to define and educate its stakeholders, and hold itself accountable for its own approaches to culturally responsive education. It defines the characteristics that the institution operates according to, by explaining What, Why and How under each of the following:

  • Positive perspectives on parents and families
  • Communication of high expectations
  • Learning within the context of culture
  • Student-centered instruction
  • Culturally mediated instruction
  • Reshaping the curriculum
  • Teacher as facilitator

(5) Miscellany: Publications

The following publications cover a range of pedagogical and social issues that can inform culturally responsive Indigenous education in Canada. They are listed in no particular order, reflecting diverse geographic and social perspectives that contribute to the larger discussion.

 

Stories: orality and literacy

As I work on my final project, I have been narrowing down my focus to First Nations stories and the impacts of how the stories are told and who gets to tell them.

  1. AICL is a blog that includes reviews of literature that include First Nations peoples in some capacity. It goes in depth into who the writer is, the content and perspectives and ultimately gives it a recommend or do not recommend. As I searched for children’s books to use in the classroom, I found this website to be a valuable resource.
  2. Braiding Sweetgrass starts with a story about Skywoman falling, which I found excellent for understanding context. Both Archibald in Indigenous Storywork and Dion in Braiding Histories underline the importance of understanding cultural perspective in telling stories. Nuances of story and character are easily missed by someone who is not fully immersed or at least well educated in terms of cultural sensitivity. The story of Skywoman and turtle island provide excellent context and understanding of just how different perspectives can influence understanding stories.
  3. The Literacy Seed Kit is a “seed” collection of 76 Aboriginal stories told by Aboriginal writers. It’s called a seed collection because it’s acknowledged as a place to start rather than being a definitive collection. It contains excellent links to fully-developed lesson plans and the Alberta program of studies.
  4. As a language teacher, I have a particular interest in how language is acquired and how this supports children’s literacy development. Given the importance of developing vocabulary in language acquisition, I think that the First Nations’ traditions of oral storytelling has a lot to teach us about how knowledge is transferred. Reading Proust and the Squid I was struck by the factors affecting literacy scores for certain populations, including First Nations children, who may not be exposed to oral language to the level required to prepare for successful acquisition of literacy skills. In addition, I am curious about how supporting these learners in the acquisition of vocabulary in English and in a First Nations language may support their outcomes in school. I am continuing to read specifically about orality in First Nations cultures and how the manner in which stories are shared impact the perception of the story. My concern at present as Archibald posits is that “sharing First Nations stories through Western literacy theories may violate the first nations tradition of sharing oral stories.
  5. PWIM while the method of teaching vocabulary is not specific to First Nations learners, I think that the Regina Board of Education does an effective job of integrating it into classrooms and ensuring that the images used are culturally responsive in that they show First Nations peoples engaged in activities typical of First Nations traditional lives.
  6. Lastly, and not really a source of information but more as something I am personally looking forward to, I am so pleased to have been accepted to a residency at Calgary’s Aboriginal Learning Centre, which will entail working with my staff and students with an elder in our school and making trips to the learning centre to learn. I truly feel that I have learned an enormous amount so far in this class and I used that in writing a proposal for learning that was ultimately successful and I hope will allow me to learn so much more in the coming school year.

Module 4 Weblog

  1.  Indigenous Education- Twitter Feed

https://twitter.com/indigenoustweet?lang=en

I came across this Twitter feed that shares important Indigenous news from around the world. The feed focuses on “revitalizing indigenous and minority languages through online communities”. When I came across this feed I was reminded of the film from Week 9 that depicted the loss of language amongst indigenous youth. Having educational resources such as this Twitter feed keeps indigenous language at the forefront and encourages these important languages to live on.

  1. STARS- Blog

http://starsusask.blogspot.ca/

This is a blog dedicated to Student-Teacher Anti-Racism Activism. It is an educational resource that shares links to different books, documentaries, links and pictures all having to do with anti-racism. While it shares perspectives from many different communities, it does seem to favour Indigenous perspectives and provides some invaluable resources that can be used in the classroom. It seems to have been discontinued since 2015 but the existing resources are still appropriate to use.

  1. Cree Code Talker- YouTube Video

https://www.youtube.com/watch?v=7JiUPBKST5M

This is a short film on YouTube that details the life of an older half English/half Cree Canadian man who served in the American army as a code talker for the secret communication system utilizing the Cree language. It was created by the NSI Aboriginal Documentary, a short documentary training program developed to take Aboriginal film makers to the next level. This can be shown in a classroom as a great example of Aboriginal film depicting the important role the Cree language had on the American army.

  1. Treasure Language Storytelling (TLS)- Website

http://www.treasurelanguage.org/

This website is an initiative to showcase the beauty of storytelling. It provides videos of storytellers sharing their stories in their native languages before translating it into English. It aims to preserve languages around the world by showcasing various storytellers. This would be a great resource to share with one’s students and can even be duplicated in your own classroom. Showcasing the diversity of the students in your classroom by allowing them to tell a story in their own language and then translate it into English would be a great way to embrace all languages. This would be especially useful for Indigenous cultures as those languages are seemingly deteriorating quickly.

  1. ACTUA- InSTEM (Indigenous Youth in STEM): Website/Program

http://actua.ca/en/programs/national-aboriginal-outreach-program

This is a website I came across when I was looking at how STEM (Science, Technology, Engineering & Math) activities can actively include indigenous perspectives. These are programs run across Canada and educators can sign up to have a visit to their school or to visit the University running the STEM program. While not all of the programs are geared towards indigenous youth, this is a great resource for educators looking to include STEM into their weekly curriculum complete with free activities. Educators can look at the activities and decide how they can, on their own, include indigenous perspectives (if they don’t already have some included).

Making the Connections – Cole Anderson Blog #4

Cape Mudge Resort

http://capemudgeresort.bc.ca/about.php

The Tsa Kwa Luten Lodge on Quadra Island is an important site for the We Wai Kai Nation and as it is arguably the most noticeable commercial enterprise for this tribe. Throughout the final module I was reminded that we all have a responsibility towards environmental stewardship but how to achieve this goal would change from one culture to the next. For the We Wai Kai their lodge has two purposes to help facilitate environmental stewardship:

  • First objective is to be a commercial business which provides tourists with incredible food, a gorgeous open log beam lodge, and incredibly beautiful spiritual hiking trail experiences that has a low impact on the environment.
  • Second objective is for the winter when the lodges closes its door to the public and in partnership with the Nuyumbalees society it becomes a healing centre for the We Wai Kai people.

From many of the articles that were read, especially with the videos on the youth power, as a young boy I was exposed to the legacy of decolonization and the struggle that some tribal communities are continuing to experience during their healing process. Having a location as beautiful as this lodge, while focusing on environmental sustainability, was an incredibly important learning experience. It served as an early example on how a globalized capitalist society does not always have to be an antagonist relationship with the local tribal communities.

 

 

First Nations Education Steering Committee

http://www.fnesc.ca/science-first-peoples/#

I was inspired to find this website after reading the article, “Education Indigenous to Place: Western Science Meets Native Reality.” The mandate for this committee is to work on various provincial initiatives and to be a consultant with the BC Education Ministry. They provide various resources to the ministry such as an educators guide and within this guide there is direct information on: pedagogy, indigenous knowledge, community importance and life interconnection skills for the students. This website caught my attention because throughout the entire course I’ve been wanting to learn how I can incorporate more of the First Peoples Principles of Learning from a holistic perspective and this guide has given me a few more tricks in my toolbox.

 

Surrey Schools Aboriginal Learning Resource Page

https://www.surreyschools.ca/ProgramsAndServices/ABRG/Pages/default.aspx

As the result of the couple of articles from the “Axe Throwing Academy” I wanted to truly investigate what resources are available for First Peoples students in my home district, Surrey School District. Even though I was aware of the vast amount of data and resources that my district provides for both indigenous students and classes such as FN English 12 I was unaware of the vastness of the online data. Even though I have been teaching in Surrey for over 10 years this summer was the first time I had ever looked at the resources. Now that I am aware of this I will revisit this site throughout the coming months and years as we move into the new curriculum and include more of the First Peoples Principles of Learning into the brick-and-mortar classroom.

Nisga’a Lisims Government:
Primary and Secondary Education

http://www.nisgaanation.ca/primary-and-secondary-education

Inspired from the “Designing for Learning Engagement in Remote Communities: Narratives from North of Sixty” I wanted to explore what are the capabilities in the education system for people who live in the Nisga’a territory. The Nisaga’a Treaty signing was a watershed event in Canadian history because it create a new level of government within BC. From exploring this website I learned that the tribal council used some of the treaty money to equip their schools with some really good technology such as the Apple laptops. However, from the website I observed is in their schools English is the dominant language but there is a lot of connection to the land and the importance for the students to learn from their elders within their community.

Even though this was a theme from a previous module it wasn’t until now, and exploring this site, that I understood the connection between the community based learning and the globalized institutional learning. As I sit and write this weblog entry I find my eyes stray over to look at a satellite hybrid map of Metro Vancouver. Every time I look at the map I look at where the UBC Point Grey Campus is located and the Nsiga’a Lisims headline quote then crosses my mind which reinforces my evolving thoughts of what truly constitutes as learning:

Huxwdii adigwil yukwhl siwilaaksim’
Learning is a Way of Life

 

United Nations Declarations on the Rights of Indigenous Peoples

http://www.un.org/esa/socdev/unpfii/documents/DRIPS_en.pdf

 

Based upon the article “Rethinking the Digital Age” I was inspired to take the title in the most literal sense and explore how I could reimagine and include further strategies in implementing First People into my classroom. Being that I am a social studies teacher who finds globalization to be a fascinating phenomenon, my research was centred on the United Nations. I wanted to gain a global perspective, a status check, on how the indigenous cultures are doing in the world.

On the Canadian federal government’s website “Indigenous and Northern Affairs” I found this 18 page document that was signed and ratified by the UN General Assembly. This global document provides an example of how indigenous communities are indeed being supported by various globalized institutions. As I read through the document there were some very power key words such as considering, convinced, encouraging, recognizing etc. Having this website as my last entry into the entire assignment #2 weblog helped me to understand the gulf that exists between local indigenous knowledge and globalization while finding evidence that proves that not all the local indigenous are doomed.

Module 4 Weblog – Jocelynn Mortlock

As this module focuses on the development and design of culturally responsive curriculum and educational pursuits, the focus of this weblog is in case studies and practical tools to help in the implementation of such pursuits.

 

Benton, N. (1989). Education, language decline and language revitalization: The case of Maori in New Zealand. Journal of Language and Education. 3(2).

http://www.tandfonline.com/doi/abs/10.1080/09500788909541252

  • This article addresses the needs of educational reform in New Zealand as a way of preserving and revitalizing Maori language. It introduces the concept of Kohanga reo, or “Language Nests”. These language nests are similar to immersion programs, where aboriginal students in their early years of schooling are paired with Elders to improve the intergenerational transference of language. Although the reception of language nests varies, depending on the extent of Maori vs English being spoken at home and the parent acceptance of bilingual education programs, generally language nests have been successful and encouraging in seeing the revitalization of the Maori language among younger generations.

 

McIvor, Onowa. (2006). Building the Nests: Early Childhood Indigenous Immersion Programs in B.C.

http://www.llbc.leg.bc.ca/public/pubdocs/bcdocs2011_2/499507/langauge-nest-programs.pdf

  • Onowa’s study conducted on two First Nations bands in BC are intended as a guide and Q&A booklet about the implementation and effectiveness of language nests here in Canada. The Adam’s Lake Band and Lil’wat Nation were the two communities approached for the study. Onowa’s guide presents key information about the language nests, including their importance (Why do we need them?), the context and significance of reaching out at early childhood, the specifics of the language nests program (What does it look like?). The study found that success within these communities was based on strong leadership within the community, amond parents and with teachers, as well as optimism and a never-give-up attitude. The study also found that Elders played a key role, and occasionally community (and Elder resistance) held up progress. Funding was also a challenge. The guide concludes with tips to a successful implementation of a language nests program.

 

First Nations Language Curriculum Building Guide. FNESC

http://www.fnesc.ca/wp/wp-content/uploads/2016/04/614108-FNESC-LANGUAGE-BULDING-CURRICULUM-BOOK-290316-B-F-with-Cover.pdf

  • Although I’ve already highlighted the great FNESC website as a resource, I have also come across this language building guide. Chapter 2.2 on Creating Proficiency in First Nations Languages is a beneficial resource for teachers not knowing where to start with teaching or learning the language. It describes key concepts and the specifics for developing proficiency within a language. Chapter 2.4 describes various teaching methods for general language development, most of which can be applied to Indigenous language learning. Chapter 3.3 Examples from Elsewhere elaborates on language-specific learning frameworks that have been implemented in other areas around the world, including Australia and Europe. Chapter 4.5 goes into depth of different curriculum designs, each with different accommodations that they offer. Finally, the appendices give teachers access to several resources for assessment and implementation of language frameworks, including scope and sequence documents, themed topics, and sample units. The document is lengthy, but packed with useful information.

 

Ogoki Learning Inc.

http://www.ogokilearning.com

  • The website is modern and appealing as it introduces the Ojibway app for learning language. Promoted as a classroom learning resource, the Ogoki Learning app utilizes mobile devices and tablets to help “Tribes teach their language to young people”. The app boasts that they give out the source code to you, downloadable and “used by their Tribal members”, with the ability to update and edit as needed. The website provides plenty of information on how to download and use the app, as well as TED Talks video emphasizing the importance of learning the language of your culture. As the app does not require an internet connection, it is perfect for remote communities with limited access. The app provides assessment tools, games and stroybooks available for use with Smartboards. The Ojibway app is free to download on Android, Windows and iOS devices, as they are promoting the Ojibway language in as many communities as possible. For other communities to have their native tongue on the app, they may request a quote online.

 

Listen, Speak, See, Feel: Boosting Language Learning Through Ultrasound (September 2016). University of British Columbia.

https://www.ubc.ca/stories/2016-fall/enunciate.html

  • This is an intriguing article on how innovation in science and passion for language preservation and revitalization can come together to create powerful action. The article introduces eNunciate, “a web-based biovisual tool that uses ultrasound layering” to have language learners experience comparisons of pronunciations using a multimodal approach. Learners are able to “literally get inside a native language speaker’s head”, as the sounds and tongue formation are displayed using computer technology. UBC researchers have managed to blend the complexities of linguistics with ultrasonic images to enable language learners to see, feel and listen to subtle, sometimes imperceptible, differences in new languages. Studies have been conducted on Indigenous language learners, including the “W̱SÁNEĆ First Nation of Vancouver Island”, and have seen huge improvements in students being able to “break down language barriers” and reconnect with the language.

MODULE 4 WEBLOG – EDENIA LAI

For the final weblog, I was interested in understanding how curricula has changed to support the role of place in the province of BC. Specifically, I also wanted to delve deeper into educational practices that have been introduced within the classroom.

Integrating Aboriginal Perspectives into Curricula (Manitoba Document)
Link: http://www.edu.gov.mb.ca/k12/docs/policy/abpersp/ab_persp.pdf

This resource guide is targeted towards curriculum developers, teachers and administrators. What I appreciated most about this document was that it respectfully acknowledged that each Aboriginal culture expresses the same world view in different ways. The chapter that I most enjoyed reading about was on the topic of the medicine wheel. To briefly reiterate, the medicine wheel is ‘an ancient symbol that reflects values, world views and practices and is used to represent the interconnected relationships among aspects of life and to provide direction and meaning to an individual’. In the Kawagley and Barnhardt reading, we learned that indigenous education should begin with the five basic elements of the universe. After reading about this ancient symbol, I wonder if the medicine wheel could also play a role in the classroom similar to the five elements. Learning about powwows was also eye opening for me and a tremendous privilege.

Aboriginal Worldviews and Perspectives in the Classroom: Moving Forward (Document)
Link: http://www2.gov.bc.ca/assets/gov/education/administration/kindergarten-to-grade-12/aboriginal-education/awp_moving_forward.pdf

I’m pleased to have come across this document, created by the Ministry of Education in collaboration with a First Nations Education Steering Committee and Representatives from the Ministry Curriculum team. I’m trying to be careful and not focus on as many government resources in my website exploration, but this document echoed many of the themes in the Kawagley and Barnhardt and Scollon readings which included:

  • An emphasis on the role of the teacher to find out local protocols when introducing local materials
  • A need to incorporate Aboriginal history, experience, stories, imagery and ecology in teaching practices
  • Providing opportunities for students to engage with locally developed resources and local knowledge keepers

Participant testimonials, thoughts and suggestions by Aboriginal students were situated throughout the document which were a challenging reminder of the needs that still exist.

Voices of Wisdom (Video)
Link: https://www.youtube.com/watch?v=AbxCtmteQ-U

The wisdom and narratives of elders are shared in this video and is intended to inform educational practices in the classroom. In short – wow. These stories were a powerful reminder of the importance of teacher training on the themes of history, spirituality, ceremonies and traditions and most importantly: respect. I learned that each elder has a different gift and the importance of storytelling in the classroom.

https://www.youtube.com/watch?v=AbxCtmteQ-U

Research Monograph: Principles to Valuing the Aboriginal Learner
Link: http://www.oise.utoronto.ca/deepeningknowledge/UserFiles/File/FNMI_-_Research_Monograph_11_-_Aboriginal_Perspectives_Toulouse.pdf

The monograph explores the relationship between self-esteem and educational attainment. The seven principles to valuing the Aboriginal learner include respect, love, bravery, wisdom, humility, honesty and truth. The last principle – truth, was humbling to read. To elaborate, truth is described as ‘the process of coming to terms with how things really are and developing a plan for change’. Teachers play a critical role in change and as such we need to be accountable to students and their communities to ensure that clear and measurable outcomes are being met.

Aboriginal Perspectives: A Guide to the Teacher’s Toolkit (Elementary and Secondary Audience)
Link: http://www.oise.utoronto.ca/deepeningknowledge/UserFiles/File/UploadedAmina_/AborigPerspectGuide_Toolkit2009.pdf

An electronic resource created by educators in Ontario who have expertise in bringing Aboriginal themes and perspectives into the classroom. The resource is broken up into two parts, the first section lists the expectations in the revised curriculum that contain Aboriginal perspectives (separated by grade and subject) and the second section contains teaching strategies for instructors to incorporate in the classroom. The guide was practical but simplistic. A more robust description of each strategy can be found here on the ministry website: http://www.edu.gov.on.ca/eng/aboriginal/toolkit.html.

 

Module 4: Martha Attridge Bufton

Having found online sources of information related to culturally responsive pedagogy last week, I returned to searching for materials related to culturally responsive assessment. I did go back to Google UK and Google Australia, as I am interested in what is happening in these jurisdictions, particularly Australia, where educators can be more advanced in their approaches to Indigenous learners than their Canadian (if not North American) counterparts. The sources I found complement those on which I have already blogged and the academic sources I identified in my reference list for the draft of my project. I was surprised, but pleased to discover the term “culture fair assessment.” Whether this terminology brings more clarity and direction to my project remains to be seen, but as I tell the students I support in the library, “It’s all about the synonyms” when searching holistically on a topic. Finally, I returned to Canada and looked for resources from Nunavut and a single First Nations community (Kahnewake).

Australia

Queensland Curriculum and Assessment Authority (QCAA)
Queensland is one of the northern Australian states. As detailed on the QCAA site, the authority oversees syllabus development at the primary and secondary levels and implements quality assurance for assessing learning at “the senior phase of learning.” The site provides access to policy documents as well as publications related to its mandate such as newsletters, memos, fact sheets and reports. In particular, I identified academic journal articles by Klenowski on multi-cultural assessment and culture fair assessment that could prove useful and I have access to documents such as a policy document on school-based assessment in Queensland.


United Kingdom

The Forum: Qualitative Social Research is an open access peer reviewed journal that indexes literature that could be relative to my project. For example, Current practices in multicultural practices by school psychologists could be a good scholarly source for my literature review. Up to now I have focused on organizational sites that might provide case studies, approaches or strategies for culturally relevant assessment rather than simply curating academic material from the web (as a librarian, I am programmed to “go to the databases). However, as more open source/access journals are published, this seems to be an appropriate strategy at this stage in my project.

Department for Education and Skills, UK

The Department for Education and Skills was replaced by the Department of Education, Department for Innovation, Universities and Skills and Department for Children, Schools and Families. However, my online search of Google UK resulted in a link to and older research review entitled Diversity and Citizenship in the classroom, which could be useful even as an historical overview. It’s fascinating to discover the reorganization of these departments, which much all have mandates elated to education in some form or another. The UK Department of Education I will return to do for policy documents, for example one on approaches to teaching students with “English as an additional language” national curriculum and assessment.


Canada

Nunavut: Department of Education
Having read Heather’s article on the approach to education adopted in Nunavut, I searched for sites and materials related to assessment in the Inuit homeland. The Department of Education has a useful website, that provides resources for parents, students and educators including links to documents on Inuit Qaujimajatuqangit. This will be an important site to explore, given that the Inuit have had greater control over curricula development (and presumably assessment) than First Nations, Metis and Inuit peoples living in other jurisdictions.

Kanehsatà:ke Education Center

Finally, I thought I should explore what specific communities are doing in terms of developing and assessing educational program—either those that they develop for their own people and/or materials related to mainstream, public education. The Kanehsatà:ke Education Center seems to offer programming and resources for teachers, which I will review in terms of assessment of education in a variety of contexts.