Tag Archives: pedagogy

Overcoming Barriers Starts with Funding and Education (Mod 2 Post 4)

Coming off my last post and in my search for financial support for Indigenous girls in post-secondary education, I came across an Indigenous-led registered charity called Indspire.  In addition to it dispersing financial aid, it also provides an online resource for teachers with a variety of lesson plans, online webinars, in-class seminars and links to upcoming events.

In my research so far about the barriers facing Indigenous women in STEAM and tech-related fields, two trends are emerging- funding and teacher education.  Funding is one way to support Indigenous students becoming successful in education, but another large indicator for success is the education of teachers and their knowledge and understanding of how to deliver curriculum and better help support Indigenous students.  There are two upcoming conferences that will have Indigenous students and Indigenous educators sharing their experiences and practices of what works and providing teachers with some of this knowledge and understanding about Indigenous needs in education.

The first event is coming up this Oct 19th at Simon Fraser University where a panel of 3 Laureates (Dakota Brant- First Nations, Maatalii Okalik- Inuit, and Gabrielle Fayant- Metis), will “discuss issues such as being the first person in the family to go to university or being the only Indigenous student in the class, and how schools can better support Indigenous students.”  Registration is still open. 

Another upcoming conference is the 23rd Annual Aboriginal Education Conference “Renewing our Relationship” put on by the First Nations Education Steering Committee and happening in Vancouver Nov 30- Dec 1-2 at the Westin Bayshore.  As stated on their website this conference will be:

“Showcasing innovative curriculum, inspiring people and excellent networking opportunities, the First Nations Education Steering Committee (FNESC) Annual Aboriginal Education Conference draws over 800 educators each year. Our conference theme, Renewing Our Relationship, will explore the role of education in reconciliation as part of the ongoing conversations about Canada’s 150th celebrations and planning for the future of First Nations education in British Columbia. This will include examining how we can work together to transform our relationships in order to advance quality First Nations education.

There are a variety of workshops to choose from and several keynote speakers,  including one of the authors from our course readings- Dr. Jan Hare who is the Associate Dean for Indigenous Education (UBC).

 

Indigenous Peoples, Technology, and our Post-Secondary Institutions (Mod 1 Post 4 & 5)

With our recent class discussions on the cultural neutrality of technology and the difference of educational goals in our Indigenous communities, I realize there is strong evidence for and against Indigenous use of technology and the extent of its benefit. However, for the non-Indigenous community, I believe that technology been an invaluable tool to help increase awareness and understanding as well as helping to promote advocacy for Indigenous communities.

Many have a willingness to learn but not always the tools or resources at their disposal.  Technology helps reduce boundaries by increasing our learning networks.  One of these learning networks is the MOOC/EdX course run by Jan Hare through UBC on Reconciliation through Education.  This free online course starts Oct 16, 2017 and covers the following program outcomes:

  • Explore personal and professional histories and assumptions in relationship to Indigenous peoples histories and worldviews
  • Deepen understanding and knowledge of colonial histories and current realities of Indigenous people
  • Engage with Indigenous worldviews and perspectives that contextualize and support your understanding of the theories and practices of Indigenous education
  • Develop strategies that contribute to the enhancement of Indigenous-settler relations in schools, organizations, and communities
  • Explore Indigenous worldviews and learning approaches for their application to the classroom or community learning setting
  • Engage in personal and professional discussions in an online environment with others committed to understanding and advancing reconciliation

Additionally, another post-secondary resource from UVic sees the revitalization of Aboriginal languages. Technology and western education has contributed to the diminishment of Aboriginal languages,  but now it is also being used to revitalize the languages not only with the descendants of native tongue speakers but with the non-Indigenous community as well.   While this course, unfortunately, is not free, it does offer courses that are face-to-face with Indigenous community members as well as career opportunities to work in and with various Indigenous communities upon completion of the course.  The program outcomes are as follows:

  • Learn foundational knowledge and skills in linguistics that are needed to undertake language preservation and revitalization work.
  • Build knowledge and skills in language preservation and revitalization.
  • Develop your ability to analyze language preservation issues relevant across Indigenous cultures and specific to your own communities.
  • Enhance your capacity to develop responsive strategies and programs designed to preserve and revitalize Indigenous languages.
  • Earn a comprehensive and respected certificate.
  • Create a foundation for subsequent academic studies in related areas, such as education, cultural resource management and linguistics.

 

MODULE 3 WEBLOG

The following are resources (articles, videos, websites) on ideas and initiatives focused on Indigenous knowledge, learners and education:

Conestoga College. (2017, March 20). Indigenizing Post-Secondary Education [Video file].

This video explores the experiences of a few post-secondary Indigenous students, within their courses and on-campus supports. The students provide suggestions on going beyond a Euro-centric style of teaching and infusing Indigenous content and teaching methods into the education system, as well as ways to help build stronger relationships among Canadians.

Project of Heart. (n.d.). Project of Heart.

This is an “inquiry based, hands-on, collaborative, inter-generational activity” that helps students learn about the history of Aboriginal people in Canada, including the legacy of the residential school system. It is tailored to different grade levels, including post-secondary, but is not only tied to educational institutions: it can be used by anyone.

Province of BC. (2013, October 25). Changing Results for Young Readers: Laura Tait, First Peoples Principles of Learning [Video file].

This is a presentation by Laura Tait, an educator and administrator. She covers ideas such as Indigenous identity, pedagogy, reflective practice, relationships and understanding. Tait invites viewers to look at the world through an Indigenous lens. She shares some activities that teachers can use with their students and resources for their professional development.

Simon, J., Burton, K., Lockhart, E. (2014). Post-secondary distance education in a contemporary colonial context: Experiences of students in a rural First Nation in Canada. International Review of Research in Open and Distance Learning 15(1).

This article shares some of the challenges of and opportunities through post-secondary online/distance education in rural and remote First Nation (Indigenous) communities in Canada. The Elsipogtog First Nation community in Nova Scotia is profiled. Student experiences using videoconferencing technology are shared.

University of British Columbia. (2017, February 17). Learning from Story [Video file].

This video is part of a non-credit massive open online course (MOOC), “Reconciliation Through Indigenous Education,” which focuses on strategies, teaching examples and resources supporting teaching and learning of Indigenous ways of knowing. The video focuses on the use of Indigenous storytelling and the benefits of utilizing it as a teaching strategy.

Module Three – Decolonizing Tools + Protecting Stories

The topics I explored in this module relevant to our course are decolonization, research and intellectual property. My research interest, traditional stories, connects to all these areas, and I was curious what practical resources related to these topics are available to storytellers and educators in the media age.

(1) This week! July 20-21, 2017: First Nations Language Conference, Vancouver

Stories are told best in their own language. What decolonizing language initiatives are out there? This week’s Language Learning on the Land conference presented by First Nations Education Steering Committee (FNESC) in Vancouver, BC might have some answers! Here is the summary:

The First Nations Education Steering Committee is pleased to present the First Nations Languages Conference, which is a major networking and professional development opportunity for BC’s school and community-based First Nations language educators and advocates. Together, we will explore the conference theme, Language Learning on the Land, and engage in workshops about First Nations languages teaching methods, assessment tools, advocacy, and technology.

The FNESC is a collective organization focused on “advancing quality education for all First Nations learners” that appears to be very active in organizing a vast array of initiatives, events and programs, such as the upcoming First Nations Language Teacher Mentor-Apprentice Program, Science First Peoples Workshop and Annual Aboriginal Education Conference.

(2) Authentic First Peoples Resources K-9

This resource deserves its own mention. The First Nations Education Steering Committee and First Nations Schools Association partnered up in 2011 to produce a publication of authentic materials. After an open call to Canadian publishers, BC educators developed an annotated list of resources. The guide defines authentic First Peoples texts and helps educators “make appropriate decisions about which of these resources might be appropriate for use with their students.” Updated in 2016, it asserts copyright under Canadian law. Within the document, it gives extended credit to authors, illustrators and contributors under each annotated listing, acknowledging communities and traditions. The free download is available here; printed copies may be ordered.

(3) Decolonizing Pedagogies

It seems appropriate as we move into our instructor’s readings, to cite one of Dr. McGregor’s relevant previous works. Decolonizing Pedagogies is a Teacher Reference Booklet prepared for the Aboriginal Focus School at the Vancouver School Board in March 2012. Fortunately for teachers in British Columbia and beyond, it still lives online. It is intended to explore:

What does “decolonizing pedagogies” mean? Why are decolonizing pedagogies important? What have educational scholars said about decolonizing pedagogies in Aboriginal education? How can decolonizing pedagogies be used in history education? What are the challenges of using decolonizing pedagogies?

What is the difference between revising content and pedagogy? As explained in the document:

Revising the content of education to better reflect Indigenous perspectives is often the focus of curricular reform. However, revising pedagogy used to produce and transmit Indigenous curriculum content can be equally important to effectively changing educational practice to make it more inclusive, holistic and reflective of Indigenous ways of teaching and learning.

A primary takeaway at the end of the document is to remember that decolonizing education is not only about integrating Indigenous content; it is about examining power relationships. The Resources list at the end provides further reading for examination.

(4) Social Sciences and Humanities Research Council (SSHRC) Aboriginal Research

How is research evolving and decolonizing in Canada to include Indigenous methodologies and perspectives? I looked at the Social Sciences and Humanities Research Council of Canada’s Aboriginal Research page to find out. Among many links, it lists tools to support applicants working in Aboriginal research, such as:

The page also links to resources for those involved in Aboriginal research, including: Royal Commission Report on Aboriginal Peoples, Final Report of the Truth and Reconciliation Commission of Canada, National Centre for Truth and Reconciliation, Universities Canada principles on Indigenous education, Indigenous Education Protocol for Colleges and Institutes, Federation for the Humanities and Social Sciences: Reconciliation and the Academy and Parks Canada Indigenous Affairs Branch.

SSHRC is active in current research funding, as evidence by its March 16, 2017 press release titled, “Government of Canada Invests in Indigenous Research Projects.” Watch this space!

(5) Law, Research and Working Papers on Intellectual Property (IP)

Here are a few sources I discovered related to IP and cultural appropriation:

(i) First, the Intellectual Property Issues in Cultural Heritage (IPinCH) project was a seven-year international research initiative based at Simon Fraser University (2008-2016) that explored “rights, values, and responsibilities of material culture, cultural knowledge and the practice of heritage research.” The project is a practical resource and a network of support for communities and researchers. IPinCH does not appear to have materials after 2016, but does contain excellent articles such as “The Appropriation of Aboriginal Cultural Heritage: Examining the Uses and Pitfalls of the Canadian Intellectual Property Regime” published in November 2015. This project was funded by the SSHRC.

(ii) Moving back in time, Indigenous Traditional Knowledge and Intellectual Property Rights is a paper published by the Parliamentary Research Branch of the Library of Parliament of Canada in 2004. It addresses:

  • how Indigenous traditional knowledge differs from western science;
  • why and how to protect traditional knowledge;
  • limitations of the intellectual property rights regime; and
  • international initiatives in protecting traditional knowledge.

(iii) Finally, for historical context, I discovered “Intellectual Property and Aboriginal People: A Working Paper” published by the Research and Analysis Directorate of the Department of Indian Affairs and Northern Development and the Intellectual Property Policy Directorate of Industry Canada in 1999. Almost 20 years on, it may not be a current legal resource, yet many of the fundamental principles remain, and such a document can provide a reference to understand how far we have (or have not) come in regards to IP law reform.

For current legal advice on IP matters, it is advisable to turn to Indigenous practices within law firms, and Indigenous law firms such as OKT, whose central philosophy is that “there will be no real justice until Indigenous peoples have control over their own fates and futures” and works for clients who want to use Canadian law as a means to help achieve this goal and achieve success on their terms.

Module 3 – Weblog – Tanya Walsh

Below you will find some additional resources on Spirituality in Indigenous Education:

  • Battiste, M. (2008, March 26 -29). Nourishing the Learning Spirit: Elder’s Dialogue. Saskatoon, SK: Aboriginal Education Research Centre, University of Saskatchewwan. Retrieved from http://aerc.usask.ca/downloads/Nourishing-the-Learning-Spirit-Elders-Dialogue-8.pdf
    • This is an outline of the proceeds from a conference of elders from diverse language groups gathered to discuss the concepts of lifelong learning and the learning spirit.
    • They define the ‘learning journey’ as a “holistic outcome of diverse conditions, contexts, relationships, education, training, and connections with a living universe” (Battiste, 2008. p. 12).
    • They discuss how an acknowledgment of the spirit world is an integral part of the learning journey and must be honoured through ceremony and relationships with spiritual leaders in the community.

 

  • George, N. (2008). Aboriginal Adult Literacy: Nourishing Their Learning Spirits. Saskatoon, SK: Aboriginal Learning Knowledge Centre, University of Saskatchewan. Retrieved from http://fneii.ca/NourishingSpirits_LitReview_en_1_.pdf
    • This is a literature review on Aboriginal literacy designed to provide information and direction for those working in the field of Aboriginal literacy.
    • It describes people as having a body, heart, mind and spirit, with spirit being the most important part because that is the essence of who you are. Therefore, they state that it is imperative that adult educators engage learners spiritually by helping them make meaning out of what they are learning, in order to help them answer their deepest questions, as these are a people who believe that we are one with creation, not separate from it.
    • The learning spirit is the state of being that facilitates learning and will help a person fulfill his/her purpose for being in this life.

 

  • Kitchen, J., Cherubini, L, Trudeau, L., & Hodson, J. (2009, Fall). Aboriginal education as cultural brokerage: New aboriginal teachers reflect on language and culture in the classroom. McGill Journal of Education, 44(3), 355-376. Retrieved from: http://mje.mcgill.ca/article/viewFile/2853/3980
    • This is an interesting report on six Aboriginal teachers in Ontario using a talking circle to explore their roles as teachers as they prepare their students to walk between two parallel but very different worlds.
    • They state that Aboriginal education is oriented around a ‘spiritual centre’ and that it is important that aboriginal teachers attend to their own healing if they are going to be expected to heal and teach others.

 

  • Micallef, S. (2017, January 23). Our dreaming: The Indigenous link between the physical and the spiritual. SBS Radio. Retrieved from http://www.sbs.com.au/topics/life/culture/article/2017/01/18/our-dreaming-indigenous-link-between-physical-and-spiritual-world
    • “Our Aboriginal spirituality is a link from the past to the present a shared pathway that helps us to understand more about where we come from and who we are as people.” (Micalleff, 2017, para. 16).
    • This site tells a particular creation story. However, more importantly, it explains the importance of handing down ‘dreaming’ stories as part of Aboriginal education in Australia. These stories link people over time to physical places in creation. Micallef also describes how the land then becomes a cultural connection to their prehistoric history.

 

  • Weenie, A. (2012). Toward and understanding of the ecology of Indigenous education. Retrieved from http://mfnerc.org/wp-content/uploads/2012/11/007_Weenie.pdf
    • This article discusses the concept of ‘spiritual ecology’ which is the “application of special intellectual, ritual, psychological, and spiritual teaching tools that facilitated deep levels of learning and understanding” (Cajete, 1994, p. 223, as cited in Weenie, 2012, p. 59) and which is the essence of meaningful and constructive Indigenous curriculum.
    • For Weenie, ceremonies and traditional activities, like storytelling, provide a ‘spiritual sustenance’. In time, the deep significance of these teachings can induce direct and powerful understandings of basic truths about how to interact with the world.
    • The Elders teachings that ‘everything has a spirit’ leads to the principle of living in harmony with the environment and developing healthy communities.

Module 2 Weblog Entry – Paige McClelland

Charlo, A. (2015, March 27). Indigenous language revitalization [Video]. Retrieved from Ted Talk website: https://www.youtube.com/watch?v=6kuC_IemiCs

  • In this video, April Charlo shares her experience of learning about her native language and its powerful connection to the land and people. She realizes that the Salish language doesn’t have the concept of ownership in regards to the natural world, by recognizing she had been using the word “my” in relation to the natural world for many years. She expresses, “What if I had been forcing unnatural concepts into the language of my people; what if my efforts were actually changing the true essence of my people forever?” For me, this was the most powerful moment of the video, because I realized the real power that language has in seemingly small exchanges. Reflecting on ancestral stories, April realizes that the concept of ownership was forged from the colonial era in which some of her ancestors were forced to own land. They had to develop an “adapt or die” mentality in order to survive, which didn’t align with their values or traditions. To April, language revitalization is much more than simply the language, but respecting and promoting the values and concepts that are attached to it. She ends with a powerful message: By focusing less on ownership and more on connection, how can one become more connected with the natural world?
  • As educators, how do we recognize when we might be forcing unnatural concepts on other cultures? I think this is an important question to reflect on when considering culturally responsive language learning.

Hare, J. (2014, April 4). A dialogue with Jan Hare: Professor in Indig. Education for Teacher Education. Retrieved from YouTube website: https://www.youtube.com/watch?v=gRfwcCxkrtg

  • In this course, I have really enjoyed reading Dr. Hare’s work, so I sought out more resources presented/written by her! Dr. Hare specializes in Indigenous education for teacher education (particularly in B.C.). At the beginning of this video, she poses the following question: If Indigenous knowledge is not just about being inclusive, then how do we center Indigenous knowledge? This is a question that I have been particularly interested in since the beginning of the term, especially in relation to advancing and preserving Indigenous languages. While Dr. Hare doesn’t state specific answers, I think she poses really important discussion prompts, such as “how do we develop new tools for interpreting old knowledge” in our practice and pedagogy? She also references the popular quotation, “It’s education that got us into this mess, and it’s education that will get us out,” ultimately arguing that we can transform our practice to integrate Indigenous knowledge and reshape curriculum in a way that is more centered. In terms of my research project focused on literacy, I am interested in ways that I can transform my current practice and help others to do the same, so that Indigenous knowledge is not only recognized and included, but also centered and grounded in language learning for all learners.

Maina, F. (1997). Culturally relevant pedagogy: First Nations education in Canada. The Canadian Journal of Native Studies XVII, 2, 293-314. Retrieved from http://www3.brandonu.ca/cjns/17.2/cjnsv17no2_pg293-314.pdf

  • Although this journal article is dated, I think it provides important information for educators on culturally responsive pedagogy. While technology has changed substantially since the publishing of this article, a lot of the issues regarding a culturally responsive classroom remain the same. It’s important for educators to provide space for both traditional and modern expressions of culture, and technology is potential way to do that. After reading this article, I was struck by the incredible responsibility that teachers have to “present complex, sensitive material in a way that helps the students understand the realities of their past and present while maintaining a positive outlook for the future.” When considering mobile education for literacy, there are certainly many options to provide material, but how do we ensure we are being sensitive in our selection of material? Is it up to us, even? Should it be?

Teaching for Indigenous Education. (n.d.). Key learning ideas [Web page]. Retrieved from http://www.indigenouseducation.educ.ubc.ca/language/key-learning-ideas/

  • Inspired by Dr. Hare’s work, I was directed to this website, which offers some fantastic resources, information, and scholarly work on 8 topics relevant to Indigenous education today. Each topic focuses on key learning ideas, Indigenous perspectives, enhancing understanding, classrooms connections, and additional resources. Since my research topic is on language and literacy, I gravitated toward that topic, but I think this whole website will be extremely valuable in this ETEC course and beyond. Under the classroom connections tab under the Languages topic, I was stunned by the extensive material provided for preservice and practicing teachers. It has been difficult to find classroom material that has been developed by Indigenous people for language and literacy, so I am really excited by these resources and its connection to the B.C. curriculum!

Walkus, J. (2015, December 11). Language is our life line [Video]. Retrieved from TED Talk website: https://www.youtube.com/watch?v=HqleT-kB6GU

  • In this Ted Talk, Joye Walkus shares her experience of learning the Indigenous language, Kwak’wala. She describes learning the language from her mother and now deceased “Gramps,” and connecting her family’s history with her present and future passion of sharing this language with her daughter and broader community. Her wish is for the language to survive, because learning a language isn’t simply about learning words in isolation–it is about sharing experiences and describing the depth of those experiences with those around us to learn and share. After watching this video, I have a deeper appreciation for the necessity to keep Indigenous languages alive, as it is a bridge that unites the past with the present and future and provides deeper meaning for all.
  • In connecting this to education, my question is, how can we bridge the “informal” styles of learning a language within the formal context of a school?

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

 

Continue reading

The Journey Continues

I have found that my research gets specific, then general again and so on, in a cycle. Here is a mix of resources that reflect both the general and specific of my iterative research. I had a brief conversation with my vice-principal this week about this course and the research that I hope to continue through to the end of this year, hopefully next. In that meeting, I commented on how much I have learned this term, just enough to know how little I actually know! Here’s to the continued journey.

Grande, S. (2008). Red pedagogy: The un-methodology. In N. Denzin, Y. Lincoln, & L. T.
Smith (Eds.), Handbook of critical and Indigenous methodologies, (pp. 233 – 254).
Thousand Oaks, CA: SAGE Publications.

Though there are a few pages missing in this google book version, the noble vision of this chapter is evident. Grande (2008) calls attention to the reality that Indigenous scholars and theorists have been focused on social issues in their communities and critical pedagogies have been overlooked. His chapter almost reads as a challenge to indigenous educators, as if he is daring you to grab hold of red pedagogy and see what happens.

McMullen, B. and Rohrback, A. (2003).  Distance education in remote Aboriginal communities: Barriers, learning styles and best practices. Prince George, BC: College of New Caledonia Press.

I was absolutely elated to find this. I have been very impressed with McMullen on a professional level and was thrilled to see that he co-authored a book a few years back. A book that has a poignantly relevant topic. It is one of the few resources that I printed off. I hope it will be good enough to snuggle up with next to the fire this weekend, but I only found it today so can’t speak to it yet.

Gooyers, B. (n.d.) Aboriginal Portal: Providing information and instruction to aboriginal distance students.

A simple guide for librarians in supporting Aboriginal distance students and a great reminder to instructional designers to not forget about their librarian or other student support services when designing a course.

C Pappas. (2014, November 26). The quintessential of the sociocultural learning theory. Retrieved from https://elearningindustry.com/sociocultural-learning-theory

An excellent reminder of the basics of Vygotsky’s theories. We so often apply his theory to early childhood education, forgetting that school aged children and adults are daily faced with learning new cultures and mindsets.

Indigenous and Northern Affairs Canada. (2015). Success stories.

I thought it appropriate to end on a positive note and provide a place where we can all go for inspiration.

5 links on language and indigenous ways of teaching

Toward a First Nations Cross-Cultural Science and Technology Curriculum. Retrieved from http://www.duluth.umn.edu/~kzak/documents/Aikenhead97-NOS.pdf

This is an interesting article that discusses the contrasts between indigenous and western views on nature and science. It gives examples of cultural border crossing when western-style teachers work with indigenous students. In many instances, the difference in culture either creates misunderstandings or can blur the original view of the indigenous learners with a new mechanical perspective that does not fit their cultural background.

 

TVO Agenda – The Future of Aboriginal Education: Language. Retrieved from https://www.youtube.com/watch?v=rrj-eM5KDD8

In this video clip, 25 year old Ryan DeCaire of Wáhta Mohawk Territory gives his view on the importance of encouraging indigenous youth in learning their traditional languages. He welcomes the audience in Mohawk language and explains that many more youngsters are being born in their traditional languages now. He says that in his community, there is a large gap between the age of the youth and older people who speak the indigenous language. This clip shows me the interest and also the affordability of youth in revitalizing their language, as opposed to the generation before them who were victims of the residential schools.

 

In Their Own Words. The fight to preserve the Cree language. Retrieved from https://thewalrus.ca/in-their-own-words/

This article writes about the fight to preserve the Cree language in the Onion Lake community, especially in the Kihew Waciston school. The teachers of this school are native Cree-speakers and the school curriculum emphasizes the land-based education. Students learn language art, math and science, along with skills such as building campfires and plucking geese. The article gives an overview of the history of the Cree language and its survival, as well as an interesting short explanation of the organization of the language itself.

 

First Nations Pedagogy Online. Retrieved from http://www.firstnationspedagogy.ca/index.html

This website provides online resources to support best practices for learning initiatives intended for indigenous students, instructors, and curriculum developers. It involves many resources such as videos, explanations and online activities that would support the organization of indigenous-based teachings. The site gives helpful explanations on the pre-colonial ways of teaching and how to incorporate them into today’s teaching.

 

Four Directions Teachings. Retrieved from http://www.fourdirectionsteachings.com/index.html

This is an interactive website which offers a learning experience about indigenous knowledge and ways of learning through audio-narrated and pictures. It is done beautifully and it offers learners the perspectives of five different indigenous peoples’ teachings in Canada: Blackfoot, Cree, Ojibwe Teaching, Mohawk and Mi’kmaq. The site also offers learning activities that can be incorporated into teachings. It’s a great teaching and learning resource for anyone!

First Nations Pedagogy Online

http://firstnationspedagogy.ca/FNliteracy.html

Literacy has, historically, been continually  looked at through a mainstream lens that does not typically  fit with Aboriginal culture and needs.  It has been realized that, although, there are many literacy models out there, a few key principles are true.  For example,  First Nations children require literacy development in their traditional languages as well as mainstream language, children should be encouraged to tell stories and express themselves orally as seen in First Nations culture and finally connecting with Elders can help develop traditional literacies.

During colonization,  traditional teaching styles used to teach theory and hands on lessons were repressed; however, as we push for 21st century learning and teaching, it has been realized that these styles are extremely valuable in teaching aboriginal and non aboriginal students.

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