Tag Archives: Canada

Module 4 – Weblog – Tanya Walsh

The list of resources below continues my research into Indigenous spirituality and its incorporation into education. A more recent theme found is the link between spiritual strength and resiliency among Indigenous people.

  • Fleming, J., & Ledogar, R. J. (2008). Resilience and Indigenous spirituality: A literature review. Pimatisiwin, 6(2), 47-64. Retrieved from https://www.ncbi.nlm.nih.gov/pmc/articles/PMC2956755/pdf/nihms762.pdf
    • This article discusses the uniqueness of Indigenous spirituality in that it is closely bound to cultural practices and daily living. Therefore, when researching the topic of Indigenous spirituality and resiliency, a holistic approach is needed.
    • One conceptual framework suggested is that of ‘enculturation’ or the degree to which spirituality is integrated within the culture which, in turn, leads to protective factors, such as better academic achievement and lower substance abuse.
    • Another framework is ‘cultural spiritual orientation’ which is also predictive of protective factors against substance abuse and suicide, but which can be distinguished from the specific spiritual beliefs of the tribe in question.
    • The goal of the research is to enable communities to use their own cultural and spiritual traditions to promote resilience.

 

  • Grieves, V. (2009). Aboriginal spirituality: A baseline for Indigenous knowledges development in Australia. The Candian Journal of Native Studies XXVIII(2), 363-398. Retrieved from http://www3.brandonu.ca/cjns/28.2/07Grieves.pdf
    • This article discusses how essential it is to include spirituality in any study looking at Indigenous knowledge. Spirituality is the basis for the cultural concept of ‘personhood’ which involves their relationship to others and to the world. It is intricately tied to the notion of well-being and thus must be included in any discussions of healing from colonization.

 

  • Ontario Human Rights Commission. (2017). Policy on preventing discrimination based on creed: 11. Indigenous spiritual practices. Retrieved from http://www.ohrc.on.ca/en/policy-preventing-discrimination-based-creed/11-indigenous-spiritual-practices
    • This website discusses the duty to accommodate Indigenous spiritual beliefs and practices under the Ontario Human Rights Code.
    • It begins by discussing the historical context of the suppression of Indigenous spirituality due to colonialism and the desire to prevent any further denigration of Indigenous spiritual practice.
    • The site discusses the legal framework which protects the rights of Indigenous people to practice their spiritual traditions.
    • It then goes on to describe some ceremonial practices and customs, including the scheduling of such events and the need for access to sacred sites and objects.

 

  • Stevens, N. (2010, November.) From the inside out: Spirituality as the heart of aboriginal helping in [spite of?] western systems. Native Social Work Journal, 7. Retrieved from https://zone.biblio.laurentian.ca/bitstream/10219/389/1/NSWJ-V7-art8-p181-197.pdf
    • This piece discusses the reclamation of traditional spiritual practices within Indigenous communities and specifically how spiritual strength fosters general resiliency.
    • It is written from a social worker’s perspective on how to honour and integrate the spirituality of Indigenous clients.
    • Stevens sees spirituality as an important component of healing for everyone, but for Indigenous peoples, it is also central to identity, purposefulness and resilience which can be seen to be manifested in their daily living.

 

  • Wane, N. N., Manyimo, E. L., & Ritskes, E. J. (Eds). Spirituality, Education & Society: An Integrated Approach. Toronto, ON: Sense Publishers. Retrieved from https://www.sensepublishers.com/media/973-spirituality-education-society.pdf
    • In this book, each chapter is filled with stories of how a limited recognition of spirituality decreases the richness of learning experiences, especially for those who see the world holistically, wherein everything is interconnected.
    • In addition, an absence of spirituality in education, under the auspices of ‘rationality’,  undermines the knowledge foundations of Indigenous societies and belies the fact that we are connected to each other and the world in subjective ways.

 

 

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 placeMathematics Education Research Journal25(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)

 

Resources on Indigenous Ways of Knowing and Culturally Responsive Education

Infusing Aboriginal Perspectives into Your Teaching Practice 

http://www.oise.utoronto.ca/deepeningknowledge/Teacher_Resources/Infusing_Aboriginal_Content_and_Perspectives_into_Your_Teaching/Infusing_Aboriginal_Perspectives.html

  • This source comes from the Ontario Institute for Studies in Education (OISE), and is a collection of various topics relevant to indigenous education, ranging from incorporating indigenous ways of knowing into mainstream curricula to video interviews with Elders sharing their perspectives on education. Formats include books, videos, resource guides, and websites. This curated selection is noteworthy for its range of perspectives.

 

The Challenge of Indigenous Education: Practice and Perspectives 

http://unesdoc.unesco.org/images/0013/001347/134773e.pdf

  • This document from UNESCO is divided into 3 parts: challenges to indigenous education, criteria for good practice, and lastly, case studies surrounding quality education of indigenous peoples. It is especially interesting to view the case studies, as they are focused in various parts of the world, and the way in which challenges were presented and dealt with in the given cultural setting. Not all case studies pertain to preK-12 education, but also highlights training, and community learning settings.

 

Culturally Responsive Pedagogy: Towards Equity and Inclusivity in Ontario Schools

http://www.edu.gov.on.ca/eng/literacynumeracy/inspire/research/CBS_ResponsivePedagogy.pdf

  • This document from the Government of Ontario provides short points that are easy to read, and hence offers an efficient reminder of characteristics of a culturally responsive classroom, and ways to achieve it. It is a well-organized document for reading purposes, and provides guiding questions along the way to help facilitate one’s own practice. It also includes a plethora of relevant references at the end, on related topics. This source is developed in collaboration with the Ontario Human Rights Commission.

 

First Peoples Principles of Learning 

https://firstpeoplesprinciplesoflearning.wordpress.com

  • As stated on the website’s homepage, the resource was developed “to help educators in British Columbia understand how they might incorporate the First Peoples Principles of Learning (FPPL) into their classrooms and schools.” It is set up as a blog that includes background information on the FPPL, and insight into what “authentic” resources are. There is also an activity section created to coincide with each of the principles, and to promote conversation about indigenous learning in the community.

 

Strong Nations

http://www.strongnations.com

  • This website is a resource full of books related to the First Nations in Canada, as well as in the United States. It is a great resource for educators looking for supplementary material about indigenous cultures, by providing books and lesson plans for sale. The site is definitely a “store,” and thus will work for anyone looking to buy materials for their classroom, but not useful for gaining any free knowledge.

 

First Nations Eduction Steering Committee

http://www.fnesc.ca

  • As an added source, I thought I would shed light on this one again, though I have previously posted relevant information from it, but only regarding specific content on the site. It offers many resources, links, information about programs and events, and more on indigenous education. As our discussion has grown to incorporate a large variety of topics and challenges, it seems fit to include the wider site as relevant, since it also provides information on language, local education agreements, special education, and relevant publications. The Committee behind the website was founded in Vancouver by a group of participants at a First Nations education conference.

 

Module 3 Weblog – Anne Coustalin

For this module’s Weblog, I focus on teachers and educators as I explore the following questions: How can we prepare ourselves to teach from a land-based approach? Where does land-based education fit with place-based learning?  What examples are there of students using land-based education to walk in both worlds?  I also continue my journey exploring two-eyed seeing and how it helps us understand integrative education.

 

CBC UnReserved interview with Tasha Spillet: Indigenous Learning on the Land instead of a classroom

In this interview, Tasha Spillet a Cree and Trinidadian Winnepeg educator describes the importance of land-based education for students but also for educators. Ms. Spillet is one of the instructors in the University of Saskatchewan’s land-based education cohort masters degree. She describes how land-based education shifted the way she views herself and the world and she speaks to the importance for educators of engaging in their own land-based education (instead of just reading articles about it). Another interesting feature of this interview was that Ms. Spillet spoke to land-based education in urban settings as benefiting indigenous youth, many of whom are disconnected from their cultural identity and need to be encouraged to also see their urban landscape as their land: “Underneath the concrete is still our land” (Spillet, 2017).

For more about this program, see this article: Land-Based Education: Taking Knowledge back to its roots

 

Land-based learning brings native and non-native cultures together

(Newspaper article)

“The First” Land-based learning camp (video)

This camp is hosted by the Living Sky School Division. It is purposefully intended to serve Indigenous and non-Indigenous students and restore or rebuild their connection to the land and to each other. Discussion about the initiative emphasizes teaching students to walk in both worlds.  “In these classes we have kids that come from both cultures . . . It is important for kids of native culture to realize the importance of keeping their own culture, but it’s just as important for western people to understand that it is a blessing to have First Nation culture alive”.  The speaker is Kim Pasche, a Swiss-born experiential archeologist and one of the instructors at the camp. He emphasizes to students that all of them (Indigenous and non-Indigenous came from hunter-gatherer society, but for some of them that society has been lost. Indigenous Elders and educators join non-Indigenous educators to explore the land from both perspectives simultaneously.

 

Indigenous Land-based Learning Programs

This site, created by a fellow UBC student for ETEC 521, highlights several different land-based learning initiatives offered in Canada (and one in the United States). While discussion of the programs on the site is limited, it does offer a brief analysis of the focus and approach of each camp and serves as a useful portal to investigate different land-based learning initiatives. It includes reference to Integrative Science camps in Nunavut that use Two-Eyed Seeing as their guiding philosophy.

 

Green Teacher: Education for Planet Earth  (Fall 2009 issue)

This issue is dedicated to exploring Two-Eyed Seeing: Integrative Science. It is a treasure trove of work on two-eyed seeing and offers many concrete examples of two-eyed seeing in the context of education. It also links to work on walking in both worlds.

From the editorial: “In this issue we present some of the learning activities that they and others have designed for teaching science in this way, thus enabling students to take the best from both world views, Indigenous and Western” (p. 2). The issue starts with an excellent article by Hatcher, Bartlett, Marshall and Marshall “Two-Eyed Seeing: A cross-cultural science journey” and also includes trans-disciplinary, cross-cultural science units on:  birds; traditional medicines; Traditional legends and astronomy; and Solstices and Equinoxes. This issue is highly recommended to anyone looking for a deeper understanding of Two-Eyed Seeing and concrete examples of what it looks like in the classroom.

 

Decolonization: Indigeneity, Education & Society (December 2014 edition)

I came across this fantastic Special Issue on Indigenous Land-Based Education in my research. It has a number of great articles and in particular a valuable editorial essay entitled “Learning from the land: Indigenous land based pedagogy and decolonization” by Matthew Wildcat, Mandee McDonald, Stephanie Irlbacher-Fox and Glen Coulthard. I appreciated the connection drawn in this article and in the entire issue between land based education and decolonization. I also appreciated the ability to learn about the related experiences of several different Indigenous groups within that context.

Some wonderful sites

In this week’s activities, I have come across some wonderful sites that bring some insight into this week’s readings.  The focus in this case will be close to home for me as I work in a community that is primarily Aboriginal in northeastern Ontario.

As new educators come into the community, and as new technology options become available, it is important that these be shared with students.  Anecdotally, it has always been a concern of parents and students in the area that as a result of colonialization and residential schooling, much of the local culture and language has been lost.  There exists a need to work to re-acquire this connection with language which in turn will help with re-acquiring culture.

Below are some sites/resources that I feel work with this along with this week’s readings:

Aboriginal Perspectives: Teacher’s Toolkit
http://www.edu.gov.on.ca/eng/aboriginal/Guide_Toolkit2009.pdf

This is a resource that was developed in 2009 by the Ministry of Education in Ontario.  The focus of this toolkit is to support teachers in Ontario by providing opportunities for teachers to bring more Aboriginal teachings into their classrooms.  Supports are in place to utilize technology options for creating a stronger sense of identity and positive self-image for FNMI students in the system as well as sharing some of the cultural teachings and histories with those who do not have an FNMI background.

Path of the Elders
http://pathoftheelders.com/index.php

This resource was developed for educators and students who fall into the Treaty 9 territories in Ontario.  Taking on the role of a character living in the lands of the Mushkegowuk and Anishinaabe Peoples, those taking part will encounter elders who will share oral histories of the area and peoples.  Along the way, there will be opportunities to learn words and meanings from the Mushkegowuk Cree dialects.  This game is appropriate for any level and is beneficial to learn some of the teachings that may otherwise be lost.

Moose Cree Talking Dictionary
http://talkingdictionary.swarthmore.edu/moose_cree/?entry=611

This is a dictionary that was created by current and former members of the Moosonee and Moose Factory area.  It has been in use recently by the Cree-language teachers in the area schools as a means of teaching students the proper pronunciations for the Moose-Cree dialect.  This is the first time the Moose Cree language has been made available online in a manner that allows for full practice and creation of sentences.  As well, not only is the language online, so are the syllabics to help write it out (despite the Moose Cree language being traditionally oral).  Have a look and see.

Kanien’keha:ka – Living the Language
http://www.mushkeg.ca/projects_livingthelanguage.html

I apologize that this film has to be purchased, but I swear it is worth it!  It was created by a filmmaker from Moose Factory into how the Mohawk community of Akwesasne is using technology and immersion as a means of preserving language.  Unlike most schools that focus on grammar and practice, this school instead focuses on the true immersion into traditions and identity preservation.  If you have a chance to watch it, I recommend it as it is setting a blueprint for the renewal of the Cree language in the Moosonee and Moose Factory areas.

Creative Spirits
https://www.creativespirits.info/about/#axzz4lycefwTz

This site is one that I have found that shows the effects of colonialism and re-discovery of aboriginal cultures is not isolated to solely Canada.  In viewing this resource, which was started by an Australian teacher, it is evident that it has a wealth of resources available to Australian teachers (and those who wish to learn more about Australian Aboriginal peoples).  Through the sharing of files, posts, and media, it brings a wealth of pieces that can come together to create a fuller picture of the re-discovery and preservation of Australian Aboriginal cultures.

Module 1 Weblog

I would like to focus my research on the instructional design of e-learning in higher education that incorporates the Indigenous experience and meets the needs of Indigenous learners. I tried to get resources specifically from higher education, but found one with K-12 resources:

Cape Breton University. (n.d.). MIKM 2701: Learning from Knowledge Keepers of Mi’kma’ki [Course Description].

This course answers calls from the Truth & Reconciliation Commission (to incorporate Indigenous knowledge and perspectives into higher education curriculum) by sharing the “history, culture, and wisdom of Indigenous peoples in Mi’kma’ki and across Canada.” It is offered for-credit or for general interest to the public. Classes from the Winter 2016 offering were live webcasted and then archived online.

Indspire (n.d.). K-12 Institute: Successful Practices.

This Canadian Indigenous-led registered charity includes 1000 resources in their online resource centre for Indigenous education stakeholders. Proven practices in the form of research, models, frameworks and educational strategies are shared for K-12, across subjects, provinces, grade levels, topics (e.g., online learning, holistic learning practices) and Indigenous affiliations.

Koissaba, B.R. (2014). E-learning principles and practices in the context of Indigenous peoples: A comparative study. Cultural Survival Quarterly.

This article is published by Cultural Survival, an organization that “advocates for Indigenous Peoples’ rights and supports Indigenous communities’ self-determination, cultures and political resilience” (Cultural Survival, n.d.). The article highlights cases of e-learning in Indigenous communities from Australia, Kenya and the United States, and includes recommendations to develop e-learning practices that better serve the needs Indigenous communities.

Reedy, A., Gulwa, H.W., Charles Darwin University, & Marmaruni School. (2016). Online learning and teacher education: The experiences of Indigenous teacher education students. Learning Communities: International Journal of Learning in Social Contexts, 20, 40-51.

This article looks at the needs of Indigenous post-secondary students taking online courses in Australia. The data was collected through “yarning,” a conversational research method, and a research study into the experiences of Indigenous post-secondary students in order to inform the design of online learning environments.

The University of British Columbia. (2017, February 21). ‘The little MOOC that could’: Online course promotes Indigenous ways of knowing [Media Release].

This is a media release about a massive open online course (MOOC) that introduces participants to indigenous histories and worldviews and shares teaching tools on indigenous education. The third offering ran in Winter 2017 with 8,200 registrants (mostly educators), and the next offerings are slated for Fall 2017 and Winter 2018.

Module 2 – Resources for Teaching First Nations Curriculum

After the last several weeks of readings and discussions, I have become more keenly aware of the resources I use in the classroom, or at least where I look for those resources. My goal is to create a bank of useful resources that are created with an indigenous perspective, or at least in collaboration with authentic cultural input. Some of these links I have posted below are not necessarily teaching resources, but ones to instil a sense of awareness for all educators to be more culturally aware in their practice.

Working Toward Transformation and Change: Exploring Non-Aboriginal Teachers’ Experiences in Facilitating and Strengthening Students’ Awareness of Indigenous Knowledge and Aboriginal Perspectives

http://ir.lib.uwo.ca/cgi/viewcontent.cgi?article=1942&context=etd

This resource is a graduate thesis that includes a discussion about culturally responsive teaching for the non-indigenous teacher. The latter half of the document delves into a qualitative research study about how non-Aboriginal educators incorporate Aboriginal knowledge and perspectives into their instruction. The conclusion falls short of making suggestions or offering resources for use in the classroom (intentionally), but does offer a critical reflection and insight on practices used, including student opinions. It could resonate with many non-indigenous educators who find themselves facilitating lessons that are similar.

 

Indigenous Principles Decolonizing Teacher Education: What We Have Learned 

http://ineducation.ca/ineducation/article/view/61/547

I predominantly like this paper for its Figure 1 chart titled “Ways of knowing” which highlights the differences between Euro-American-Centrism/Neoliberalism and Indigenous curricula. However, it is also local, and created in collaboration between non-indigenous and Lil’wat First Nation educators. Figure 2 highlights the Lil’wat principles of teaching, which I see as being valuable to incorporate into a variety of classroom practices.

 

Website: ineducation.ca

After discovering a few great articles that came from this site, I realized it is a useful platform that is a peer-reviewed, open access journal, based in the field of education. It is also out of the University of Saskatchewan, offering Canadian specific content.

 

Best Practices for Teaching Aboriginal Students 

Adapted from: Best Practices in Teaching Aboriginal Children: From an Aboriginal and Non- Aboriginal Perspective. By Theresa Wilson, (Master’s Thesis: Conversations with First Nations Educators) 2001 UVic

https://www.oise.utoronto.ca/deepeningknowledge/UserFiles/File/UploadedAmina_/Best_Practices_for_Teaching_Aboriginal_Students.pdf

This short pdf doc is an easy to read, bullet pointed  document that could be shared and distributed amongst teaching staff as a daily reminder to stay mindful of how to differentiate our teaching for indigenous students. I see it being very accessible for everyone.

 

Beyond Words: Creating racism-free schools for Aboriginal learners 

http://www.bctf.ca/uploadedFiles/Public/AboriginalEducation/BeyondWords(1).pdf

This BCTF document has a few sections I find particularly impactful for myself, and to share with my colleagues. Three sections serve as a self-reflection on one’s own teaching, as well as one’s school culture:

  • Questions for Teachers to Consider (p. 19)
  • A Self-Assessment Guide for Teacher (p. 25)
  • School Review of Inclusiveness for Aboriginal Students (p. 45)

Module 1 websites for research purposes

In thinking about what I would like to do my research on, I was brought back to a concern or sense of confusion I have about the new BC curriculum. I teach grades 2-3 in North Vancouver, and have several students with First Nations ancestry. In rolling out the new curriculum this year, I have found that the curricular outcomes targeting First Nations content in the primary years are extremely broad, and I’m finding it challenging to find appropriate relevant resources to target those particular outcomes. It would be beneficial to explore authentic, meaningful resources developed by the First Peoples for First Peoples and others.

Here are a few I have come by so far…

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

  • This document provides useful background information on engagement, a vision for the future, and discusses attributes for responsive schooling, including those of teachers. It falls short of providing classroom lessons and examples of how to role out the process, but offers a more general idea of the way to move forward in the realm of education.

Authentic First Peoples Resources http://www.fnesc.ca/wp/wp-content/uploads/2016/08/PUBLICATION-61460-FNESC-Authentic-Resources-Guide-2016-08-26.pdf

  • An annotated list of resources written by First Peoples for a student audience. It is a collection of informational and fiction works, but is quite language heavy, and would work well for teaching themes and issues in the older grades.

Indigenous and Northern Affairs Canada https://www.aadnc-aandc.gc.ca/eng/1302889494709/1302889781786

  • Government of Canada resource with links to reading and listening activities, primarily for the younger grades.

In Our Own Words http://aboriginal.sd34.bc.ca/sites/default/files/In-Our-Own-Words-final-Apr-16-web_0.pdf

  • A collection of practical lesson ideas for the K-3 classroom by the First Nations Education Steering Committee (see below)

First Nations Education Steering Committee http://www.fnesc.ca

  • FNESC is a regional (BC) committee of First Peoples who work “at the provincial level to provide services in the areas of research, communications, information dissemination, advocacy, program administration and networking.” As they work in a multitude of areas in the public sphere, one avenue of information dissemination is through schools in the K-12 education system. As such, they provide a variety of links to curricular resources divided into relevant topic areas.

 

I will keep searching for relevant information and tailor my research interests from here.

Module 1 – Weblog – Tanya Walsh

As mentioned in my introductory post, I am interested in how educational institutions may create spaces and opportunities to honour the spirituality of individuals and communities. Therefore, I am interested in researching how Indigenous people incorporate spirituality into their own educational programs.

The following resources represent my first foray into cyberspace to find out what’s going on out there. (The sites found are listed in alphabetical order by author.)

  • Battiste, M. National Working Group on Education and the Minister of Indian Affairs, Indian and Northern Affairs Canada. (2002, October 31). Indigenous Knowledge and Pedagogy in First Nations Education: A Literature Review with Recommendations. Ottawa, ON: Government of Canada. http://www.afn.ca/uploads/files/education/24._2002_oct_marie_battiste_indigenousknowledgeandpedagogy_lit_review_for_min_working_group.pdf
    • This literature review discusses Indigenous knowledge and recommends an educational framework and steps to improve the educational outcomes of First Nations peoples. It admits that in calling itself a ‘literature review’ it is a attempt to describe Indigenous knowledge through a Eurocentric lens. However one must start somewhere, so this is a review of the existing literature on Indigenous knowledge and pedagogy which the author hopes will, in turn, inform educational reform.
    • Keywords: Indigenous knowledge, pedagogy in First Nations education, epistemology, learning processes, cognitive other

 

  • Bell, N. (2017).  Teaching by the medicine wheel: An Anishinaabe framework for Indigenous education. Canada Education. Retrieved from: http://www.cea-ace.ca/education-canada/article/teaching-medicine-wheel
    • The Medicine Wheel is a symbol used by many Indigenous cultures to represent the importance of the interrelatedness of all things. In this article, Bell explains how the Medicine Wheel may be used as a guide along an educational journey. In fact, she describes how honouring the gifts of each of the four directions may lead us to different learning processes as we move from standard linear models to the spiraling concepts of (a) awareness (East) with the call to envision or ‘seeing it’, (b) understanding (South) with the call for interrelationship over time or to ‘relating to it’, (c) knowledge (West) with the call to reason or to ‘figuring it out’, and finally, (d) wisdom (North) with the call for movement or to ‘doing it’. Bell then goes on to describe how this pedagogy has been used in practice.
    • Keywords: aboriginal, curriculum, educational change, elementary school

 

  • Brandhagen, K. (2017, May 24). Book review. [Review of the book The Knowledge Seeker: Embracing Indigenous Spirituality, by Blair Stonechild. AdvanceSouthwest.com-Arts & Culture. Retrieved from http://www.advancesouthwest.com/knowledge-seeker-embracing-indigenous-spirituality/
    • This is a book review of “The Knowledge Seeker: Embracing Indigenous Spirituality” by Blair Stonechild. The review is helpful because Brandhagen describes its ties to education, specifically to the history of Stonechild’s experience and challenges faced in a post-secondary education environment. It also describes the ‘sacred activity’ of learning and how “creating a new First Nations education system was one of the ways to bring focus back to honouring First Nations culture, community, language, and spirituality after the residential schools had existed for generations for the sole purpose of destroying those very relationships” (Brandhagen, 2017, para. 4). The description of learning as a sacred activity is an important one, as it speaks to the impact of education on individuals and communities. Although written by a Canadian from a Canadian-Indigenous perspective, Stonechild has researched the spirituality of Indigenous cultures from around the world, giving it a relevance beyond our borders.
    • Keywords: Indigenous spirituality, education, oral knowledge, First Nations culture

 

  • McDougall, C. (2017, February 6). Shawane Dagosiwin: Faculty of Education to co-host national Indigenous education reseach forum. UM Today News. Retrieved from http://news.umanitoba.ca/faculty-of-education-to-co-host-national-%E2%80%A8indigenous-education-research-forum/
    • This is a brief announcement from the Faculty of Education at the University of Manitoba, indicating that they would be co-hosting the Aboriginal Education Research Forum and the Canadian Symposium on Indigenous Teacher Education. It took place April 24th and 25th, 2017. Of interest to me is that this year’s theme was Embedding Spiritual and Sustainable Wisdom in Education and Research as and Act of Reconciliation. The hope is that by honouring “the need to value Indigenous knowledge traditions…will ultimately positively impact educational outcomes” (McDougall, 2017, para. 3). It is my belief that by respecting students as whole beings with spiritual needs and perspectives will support them in achieving their educational goals.
    • Keywords: Shawane Dagosiwin, aboriginal education research, Indigenous education, spiritual wisdom, reconciliation

 

  • McDougall, C. (2017, April 26). Conference showcases spirituality in reconciliation. UM Today News. Retrieved from http://news.umanitoba.ca/conference-showcases-spirituality-in-reconciliation/
    • This is the follow-up story to the above announcement. It describes how the keynote speaker’s (Dr. Chantal Fiola’s) spiritual journey not only shaped her identity but also informed her research and teaching practice. She makes the astute comment, “Many people think that spirituality is important to education. It’s just that for several generations, it was a particular kind of religion that was taught” (McDougall, 2017, April 26, para. 4). This not only refers to the sad history of Canada’s residential school system but can also be said to refer to all parochial schools and colleges with religious affiliations. Therefore, the connection between religion and spirituality is not new, it is just now being allowed to be revived in certain communities. So she asks, “What actions are we taking in our classrooms, and in our school systems to make space for different spiritualties?” (McDougall,2017, April 26, para. 6). It is a good and relevant question.
    • Keywords: Shawane Dagosiwin, spirituality in reconciliation, spirituality in education

 

  • Stonechild, B. (2014, June 12). Bringing spiritual teachings into education. Retrieved from http://www.cea-ace.ca/blog/blair-stonechild/2014/06/4/bringing-spiritual-teachings-education
    • Stonechild has seen the full spectrum of aboriginal education in Canada, from being a residential school survivor to helping develop a First Nation-controlled post-secondary institution. In this article, he summaries his view on the importance of spirituality in education. He explains that aboriginal spirituality is about establishing a health relationship with all things, especially with one’s family, nation, and Nature itself. On this physical journey, learning is a sacred mission. Those who have lost touch with their spiritual roots may forget the importance of maintaining healthy interrelationships and so turn to substance abuse, crime and gang activities. Therefore, researching, writing and teaching about the principles of Aboriginal spirituality is very important at this time.
    • Keywords: aboriginal, educational change, equity, student success, transformation

 

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Module 2: mining-related content

My focus for the final project will be indigenous peoples in mining. I have found a great amount of resources and I’m trying to narrow it down. Some useful websites/materials for now:

1. Goldcorp – Partnerships and Programs (Aboriginal and Indigenous Peoples)

This is a program run by Goldcorp that intends to identify and create partnerships with Aboriginal and Indigenous Peoples, to further a culture of economic independence, ownership, entrepreneurship and enterprise management. The focus is on creating employment opportunities for local communities, as well as offering cultural training for non-Aboriginal employees and contractors, to prepare them for working in a new culture or a culturally diverse situation.

2. Aboriginal Awareness Canada

This company offers online training on aboriginal awareness, to help people have a better understanding and enhance communications between Aboriginal and non-Aboriginal people.

3. Land Is Life: Indigenous Defenders Speak – 3

“Land Is Life: Indigenous Defenders Speak, is about ongoing frontline struggles by these communities to protect their lands, to assert their nationhood, and to defend their ways of life. These communities have all been asserting and exercising traditional governance, laws, and jurisdiction and have taken up courageous actions to stop mining, oil and/or gas development in their territories.” I found this talk makes a good connection to the topics reviewed in this Module.

4. Exploration and Mining Guide for Aboriginal Communities

This guide, released in 2006 and revised for 2013, is designed to inform Aboriginal communities across Canada about the stages of the mineral development cycle, from early exploration to mine closure, to help Aboriginal people better understand the industry, and to identify the many ways in which exploration and mining can promote community sustainability.

5. Mining and Indigenous Peoples Issues Review

This review provides a brief overview of Indigenous peoples issues faced by the mining industry as it seeks to gain access to land, carry out exploration and, if successful, develop and manage a mining operation. It aims to provide guidance on possible options in this area for the International Council on Mining and Metals (ICMM) and the mining industry to contribute to. The review was commissioned by ICMM under the direction of its Community and Social Development Task Force.