Tag Archives: aboriginal education

Module 3 Weblog – Post #1 – Supporting Decolonization

While researching for Module 3 and continuing my work on my final research project, I found a relatively new online journal which may support many of the themes and questions emerging from our studies in this course.

Launched in 2012, Decolonization: Indigeneity, Education & Society is an inter-disciplinary publication which describes itself as a “….. peer-reviewed, online Open Access journal committed to decolonization work within education, as part of a larger project of decolonization in society” (Home page, retrieved 03/11/13). While the Editorial Board of this journal all appear to be associated with the Ontario Institute for Studies in Education (OISE) at the University of Toronto, the Editorial Review Board includes individuals from across the globe, each of whom are in some way connected with Indigenous Studies. Many of the names/voices on this board have already been introduced to us thanks to ETEC521.

The journal has also launched a blog as an active means of creating dialogue with the larger community.

Together the journal and the blog serve not only as a valuable source of perspectives on decolonization; their existence also serves as an active means of challenging and addressing the ongoing effects of colonialism across the world.

Note: Apologies for any duplication — just prior to preparing this post, I noticed that our classmate had just added a post describing the very same site — not surprising given what this journal has to offer!

Module 3 Post 5: Redefining Learning and Success

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In my quest to find information on the impact of culturally responsive pedagogy on aboriginal learning outcomes, much of the literature I came across addressed the need to first redefine what ‘learning’ and ‘success’ means from the aboriginal perspective, before learning and success can be measured. “Without a comprehensive understanding of Aboriginal people’s perspective on learning and a culturally appropriate framework for measuring it, the diverse aspirations and needs of First Nations, Inuit and Metis across Canada will continue to be misinterpreted and misunderstood”. (Canadian Council on Learning, 2009). I found these three articles very useful in helping me gain insight on Aboriginal people’s perspectives on learning, and developing a culturally appropriate framework for measuring it:

Canadian Council on Learning, The State of Aboriginal Learning in Canada: A Holistic Approach to Measuring Success, (Ottawa: 2009). 77 pages. http://www.ccl-cca.ca/CCL/Reports/StateofAboriginalLearning/

Cherubini, L. (2012). Implications of Discourse: A Trilogy of Educational Policy. Alberta Journal Of Educational Research, 58(1), 160-164. http://ajer.synergiesprairies.ca/ajer/index.php/ajer/article/view/983/866

Agbo, S. A. (2004). First Nations Perspectives on Transforming the Status of Culture and Language in Schooling. Journal Of American Indian Education, 43(1), 1-31. http://jaie.asu.edu

Module 2 – Post 5 – 21st Century Challenges

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Once of the most critical aspects of cultural preservation is the need to preserve the memories, language, philosophy, and artistic heritage of a people. Wilma Mankiller is a leading exponent of the importance of overcoming these challenges in the 21st century to ensure that Indigenous culture does not disappear from the world in the face of aggressive Western media and social conformity. Underlining this speech is the idea that Indigenous peoples need to assert their rights to both land, culture, and political sovereignty.

http://vimeo.com/25331850

Module 2 – Post 3 – Preservation of Language

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One of the hallmarks of a distinct culture is its distinct language. Indigenous peoples of North America have struggled to preserve their language in the face of strong western influences and the legacy of colonialism. Speakers of traditional languages become fewer and fewer with each passing year. Groups such as the Indigenous Languages Institute are working to try to restore the role that these languages have in Indigenous culture in the preservation of unique cultural practices and history. Whats interesting about the approach taken by this group is that they embrace traditional learning methods of teaching as well a computer based/seminar education in order to help a wider range of students rediscover the language. Interestingly, this approach exposes people outside of Indigenous groups to these languages who do not have the same attachement to Place as a Aboriginal learner would. The goal is to make the language relevant to all people by increasing awareness to the languages vibrant nature as well as its deep historic traditions.

https://www.youtube.com/watch?v=WzOkn0PRxNM

Module 2 – Post 1 – Understanding Storytelling

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Storytelling is a central component to Indigenous culture and the spreading of Indigenous knowledge. The methods by which storytelling can be used as a tool within the classroom is a challenge that educators have embraced. Indigenous communities have traditional used storytelling as a means of contextualizing traditional knowledge. The Aboriginal Education Research Network in Saskatchewan comissioned a facinating study in regards to the use of storytelling as an education tool and how it is used by Aboriginal communities in the transmition of knowledge and how its benefits can be realized within education as a whole. A very insightful document for those who are looking to understand the function of storytelling as a practice.

http://www.education.gov.sk.ca/storytelling

Module 1.1 Traditional Aboriginal Children’s Games

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Play represents a natural process through which young children are able to learn and explore their environment. As an early childhood educator, I, therefore, decided to begin by researching games in aboriginal cultures in an attempt to discern their unique characteristics and better understand their educational benefits.

Around the world, people pass on their games across generations as a part of their heritage. Aboriginal people played games to develop hunting skills. A form socio-cultural interaction, a number of games also served as educational tools, entertainment tools or as a form of religious practice.

Many of the sports games we see today, namely games that use a ball, have evolved from or were inspired by the traditional games of the past (e.g., baseball, football, cricket, shinny or bandy, lacrosse and tennis, bowling, golf, etc.).

For example, according to Wikipedia, Marn Grook or marngrook, from the Gunditjmara language for “game ball”, is a collective name given to a number of traditional Indigenous Australian recreational pastimes believed to have been played at gatherings and celebrations of up to fifty players.

Moreover, other games served as problem-solving tools, embedding mathematical concepts and logical patterns.

I have gathered that there are three prevailing types of games;

1) Chance games;

2) Strategy games; and

3) Mathematical games.

Web Links

http://www.nativetech.org/games/index.php

http://www.creativespirits.info/aboriginalculture/sport/traditional-aboriginal-games-activities

http://www.manataka.org/page184.html

http://en.wikipedia.org/wiki/Marn_Grook

Mod 1:5 SUNTEP and ITEP

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Saskatchewan Urban Native Teacher Education Program (SUNTEP) and Indian Teacher Education Program (ITEP) are four year bachelor of education degree programs that are designed for First Nations, Metis, and Non-Status Aboriginal students. The programs run along side mainstream education programs at the University of Saskatchewan and in Prince Albert, SK.

The programs provide an opportunity for First Nations and Metis students to become educators. The objectives of ITEP include:

Provide an opportunity for First Nations people to become classroom teachers and provide an educational experience which will give individuals more freedom to specialize in specific areas.
Increase the number of First Nations teachers in Saskatchewan and other parts of Canada who will meet the social and cultural needs of the Aboriginal community, as well as contribute to school systems where Aboriginal and non-Aboriginal children make up the student population. (ITEP: About Us)

The SUNTEP program has similar objectives although it is geared towards students of Metis ancestry. The programs are responding to the needs of First Nations and Metis students and communities by giving young educators tools to bring back to their communities.

Module 1 – Post 4: Teaching Students about Aboriginal Cultures

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Today I find myself exploring how aboriginal culture and topics are taught in school. I began by looking at beginning topics, such as aboriginal art and cultures. For each of these there are a fair number of webquests available for various grade levels. I like the idea of a webquest as students work in small groups to discover information about a given topic. A webquest is a great way for students to work co-operatively. Webquests also facilitate inquiry based learning.

I then found myself exploring Australia’s Department of Education website. In particular I scoured the lesson plans available on aboriginal education. Here I was happier to see lessons plans with greater levels of analysis, critical thinking, empathy and understanding.

Ultimately my question, as I sifted through the various websites, was: can a non-Aboriginal person teach Aboriginal Culture? My initial thoughts are, of course. One does not need to be a part of a culture to teach it to students. But then I got to thinking about myself and Vietnamese culture. I don’t think I would be comfortable teaching students about Vietnamese culture, even though I have lived here for six years and my husband is Vietnamese, as I don’t feel that I appreciate the subtleties of the culture. Nor do I have a deep enough understanding of the language, cultural practices or history. But simply because I do not have the confidence does that mean that there should not be non-Vietnamese individuals teaching Vietnamese culture?

My question remains: Can/should non-Aboriginals teach Aboriginal culture?