Presentation on indigenous education by fatima, teresa, jessica & miranda

1. Indigenous & the Curriculum
Prof. H. Sykes, CTL1001, Winter 2017
 Group 4, Week 7
 Fatima Alaso
 Teresa Avery
 Jessica Brighton
 Miranda DuBois

2. Don’t make anyone else yell
for you!
Taken from IEN/OISE Truth and Reconciliation Commission Panel Webcast
You have connection….give your sound. Otherwise you’re invisible. The Spirit won’t
see you standing there and you’re not saying anything. Why should he? Why should
she?

4. Supplementary Reading:
A treaty right to education
 Carr-Stewart, Sheila. (2001). A treaty right to education. Canadian Journal of
Education, 26(2), 125-143.
 1869 – Canada bought the Hudson’s Bay Company’s territories
- The Crown required them to ensure claims of ‘Indian’ tribes
regarding land compensation be considered
 1870-1877 – Treaties 1-7 negotiated
- Canadians wanted land ownership, and the First Nations people
wanted services to help them live within the newly developing
societies
- This included The Crown providing formal education
opportunities to First Nations communities including: building
schools, paying teachers, and providing resources
The nature of these treaties was disputed over the next century

5. Supplementary Reading:
A treaty right to education
1876 – The ‘Indian Act’ was created and used within the Canadian government instead of the treaties
Imposed Canadian standards and values on First Nations people
When a member of the treaties (Broken Head River First Nation) requested a school, it was denied
The government claimed they agreed to pay teachers, but not build schools
First Nation education was deemed a federal concern, with no responsibility at the provincial level, however, no
educational legislation was created for them
All education issues were directed towards the Indian Act
Canada continued to deny educational services and resources to First Nations communities comparable to those given
to Canadian groups
1969 – The government attempted to move responsibility for First Nations education from the federal to the provincial
level
First Nations communities felt this dishonoured their treaties and protested the policy
1996 – Continuous demands by First Nations people finally had an effect
The Royal Commission on Aboriginal Peoples recommended a collaborative approach to Aboriginal education
including both the federal/provincial governments and the Aboriginal government
Goal to support Aboriginally controlled education systems

6. Supplementary Reading:
A treaty right to education
During Canada’s century of avoidance of
the treaties, First Nations people kept the
treaties alive and continued to press, from time
to time, for the fulfilment of the treaty
promises, particularly the treaty right to
education (Carr-Stewart, 138)
First Nations education must reflect the
language, traditions, and
culture of their communities and
receive the resources necessary to
ensure quality educational
programming, and to ensure
educational attainment (Carr-Stewart,
141).
At the treaty negotiations, both the
Crown and First Nations made
reference to the fact that education
would be for the future prosperity of
First Nations (Carr-Stewart, 129).
The Crown’s commitment to provide
formal education (schools and
instruction) built upon community
educational practices of life-long
education and added western formal
instruction to traditional educational
practices (Carr-Stewart, 130).

8. From IEN/OISE Truth &
Reconciliation Panel
Why have reconciliation? To speak
together about….“what the legacy of
colonization has left for the
indigenous people….” we need to
know the facts of those histories to
see where we are, and where we
want to go
Who does truth & reconciliation
affect? Everyone, Everywhere: “not
just here…all over the place”
“This conversation begins with…what
can we do…how can we
understand?”
On language: “When we say these
words [of welcome, prayer]…we
should be speaking our own
language”
Highlights: “We welcome everyone to our
personal space…[we are] looking
forward…looking to those things being
replaced…a new and better thing
hopefully”
We must begin to “translate private
troubles into larger structural public
considerations”. The economic drivers of
Neoliberalism are also responsible for
blatant disregard of the land and resource
considerations of the indigenous people.
IEN/OISE Truth and Reconciliation Commission Panel Webcast (2015).

9. Critical Connections:
Dismantle & Empower (Look Wider)
IEN/OISE Panel
We must move beyond “cultural
tourism” and “create cognitive
dissonance”...part of this is to dispel
the myth of Canada the good.
People need the knowledge and
resources, so we will get them the
knowledge and resources, but it has
to give an “opportunity for a
learning journey”… “We need to
connect these forms of
dispossession to other forms of
dispossession including blackness
and islamophobia” A ‘smudgier’
dispossession is still dispossession.
There is an identity investment.
Leonardo & Wieler
Leonardo (2012): “…engage
whiteness while
simultaneously working to
dismantle and invalidate
claims” of power. Rather,
empower the
disenfranchised with critical
skills, and most importantly
encourage them to ask why.
Wieler: “No single collective
identity” can be assumed for
women.

10. A political entity….
IEN/OISE Panel
Education is “political construct…[involving] the history of colonization and social
determinants of health.” The reality of the student is affected by what happens when
all of these relationships become unbalanced. There is a call to educators to learn
“from & with” and to value the contributions of all. Also, there are implications to all
when the indigenous experience, now and in the past is ignored. The discussion
should not just be about schools but about all mechanisms in play and the laws that
are enforced.
Friere & Weiler
Freire: Teachers are participants, and critical pedagogy must develop an understanding, ask questions, seek
multiple solutions with all stakeholders. We must value “education as the practice of freedom as opposed
to education as the practice of domination”.
Weiler: Wants to take this one step further and says feminist pedagogy is a political entity. She outlines the
theoretical and practical implications of making an emotional and static narrative of feminism. The same
could be a danger for those who try to categorize the indigenous experience.

11. Critical Connections
Not solved by programs & policies….
IEN/OISE Panel
Sometimes the [false] answers are in
diffusing the problem. We get what
looks like a consensus to “weed out”
the “most uncomfortable idea”. We
plan too many meetings. We make
this into an intellectual labour alone.
It is not just about ‘formal education’,
and updating museums and archives.
This is a call to action with a
significance that is “still coming into
view”.
Wright & Moribund
Curriculum
Out of the time when education was re-
conceptualized, and discipline based scholars
critiqued public schools and made very concrete
program suggestions. What is necessary is not a
new program or curriculum module but a
“fundamental structural change in culture”—not a
plug in, but a reconceptualization.

13. A Treaty Right to Education (Carr-Stewart, 2001)
Focus of article: the intent and expectations of education as a treaty right
 First Nations who originally negotiated the treaties had an understanding that they would benefit from
education; the Crown did not keep their promise, but rather provided limited educational resources.
 There was misunderstanding surrounding what the treaty right to educational entailed. The Crown
deferred to the Indian Act. The Indian Act of 1876 imposed Euro Canadian social organization and values
on First Nations.
The Treaty Educational Clause
 “The Treaties gave the First Nations responsibility for the implementation and control of education, and
when and where educational services were to be provided.” (2001, p.128)
 Many promises not kept. For instance, it was promised that there would a school on each reserve.
A Fundamental Right to Education
 1867 Constitution Act: All legislative authority for First Nations land was in the federal government. This
meant that First Nations education was a federal responsibility and separate from provincial responsibility.
 Canada, however, did not create specific educational legislation and “First Nations students were denied
the educational programming and opportunities which facilitated similar achievement levels as their non-
Aboriginal peers.” (2001, p. 133)

14. A Treaty Right to Education:
Broken Promises
 Canada failed to implement the treaty commitment to education:
 The establishment of day schools was left to religious
organizations
 Limited funding for schools
 Lack of First Nations input
 Many reserves without schools
1996 First Nations demanded education services as a Treaty Right.
The Royal Commission on Aboriginal Peoples supported this demand
in 1996.

15. Anti-Colonial Strategies (Simpson, 2014)
 The recovery and promotion of Traditional Indigenous Knowledge (TIK) is an
important process in the decolonization of Indigenous nations and their
relationships with settler governments
 “Recovering and maintaining Indigenous worldviews, philosophies, and ways of
knowing and applying those teachings in a contemporary context represents a
web of liberation strategies Indigenous Peoples can employ to disentangle
themselves from the oppressive control of colonizing state governments” (2014,
p. 2)
 There is now interest in certain Indigenous Knowledge (IK), in particular those
relating to ecology and environment.
 Traditional Ecological Knowledge (TEK) focuses on biodiversity and sustainable
development. (Simpson, 2014)
 Western scientists focus on TEK as a resource for baseline data in areas where
Western scientific data is lacking. Initially, many Indigenous people viewed this
new interest with optimism and saw an opportunity to, “… indigenize
environmental thinking and policy to the betterment of both Indigenous and
non-Indigenous Peoples.” (2014, p. 3)

16. Anti-Colonial Strategies (Simpson, 2014) –
continued…with a caveat….
Mistakes are being made and mistakes
from the past are being repeated.
For instance:
 There remains a need for Indigenous self-
determination.
 TEK is being written by non-Natives.
 Disconnecting TEK from colonial oppression of
Indigenous Peoples disconnects academics from their
responsibilities as perpetrators and beneficiaries of
colonialism.
 Removing Indigenous Knowledge from political
sphere reinforces denial of past mistakes

17. Link to Carr-
Stewart
 In Carr-Stewart’s work (2001), we see the damage done by Indian Acts
from the 1800s to the mid 1900s. This is reinforced in Simpson’s work.
In particular, “systematic and conscious effort to destroy Indigenous
knowledge systems and assimilate ‘Indians’ into mainstream Canadian
society.” (2001, p. 377). This had significant and damaging
consequences on language, lands, and implications of oral
history. The damage done by Indian Acts includes:
 The criminalization of IK
 Ceremonies rendered illegal
 Loss of the ability to protect lands.
 As was highlighted in Carr-Stewarts (2001) work, the issue of betrayal
surrounding First Nations and land is not new. Losing access to their
land has significant consequences. For instance, “Communities become
more reliant on Western economic systems, become less self-sufficient,
and are propelled further down the path toward total cultural
assimilation.” (2014, p.379)
“ Our knowledge comes from the
land, and the destruction of the
environment is a colonial
manifestation and a direct attack on
Indigenous Knowledge and
Indigenous nationhood.” (Simpson,
2014, p.377)

18. The Listening Stone Learning From
the Ontario Ministry of Education’s
First Nations, Métis and Inuit–
Focused Collaborative Inquiry 2013-
‐2014 (Dion, S., 2014)
 The issue of trust, in particular with regards to education, is
important for First Nations communities. Canada has a
history of failing Aboriginal Peoples in education, and Carr-
Stewart writes how “Canada failed to implement the treaty
commitment to education.” (2001, p.138). This failure left the
establishment of day schools to religious organizations, lack of
funding, limited financial assistance and a lack of input from
First Nations peoples.
 “The Treaties promised a system of education equitable with
the provincial system and education was to enable First
Nations to secure a living for themselves and for their
children.” (Morris, 1991/1880 as cited in Carr-Stewart, p. 138).
These promises were not kept.
 There is still work to be done. While the survey showed that
relationships within the broader community were improving,
there still exists a challenge with regard to FNMI parent
participation.
“This research shows that when
educators work in collaboration with
FNMI community partners, there are
positive impacts on school systems
including increased presence of FNMI
people in the schools and consequently
increased opportunities for teachers and
students to learn from Aboriginal
people.” (2014, p. 4)

19. The Listening Stone Learning From the Ontario Ministry of Education’s First Nations,
Métis and Inuit–Focused Collaborative Inquiry 2013-‐2014 (Dion, S., 2014) The purpose of the
research and
evaluation was to
learn how educators,
policy makers, and
community members
contribute to First
Nations, Metis, and
Inuit (FNMI) student
well being and
achievement in
provincially funded
schools.
The research has generated 6 key findings.
1. Engagement of FNMI parents remains a challenge.
2. The initiative was successful at increasing knowledge of both students
and educators on the histories of FNMI people.
3. Evidence suggests that the inquiry had a positive impact on FNMI
students’ attitudes towards school.
4.There is a positive association between the school demonstrating
respect of Indigenous knowledge and FNMI students’ well-being and
achievement.
5.Many teachers cited a lack of knowledge and consequent discomfort
teaching FNMI content.
6.The initiative provided a safe and inclusive learning environment.
The initiative, once complete, saw many positive outcomes: for instance,
an increase in community engagement of First Nation, Métis and Inuit
partners.

20. Curricular Theorizing from the Periphery Weenie (2008)
Article explores “Influence of poststructuralist, postmodern and postcolonial paradigms on
the development of Aboriginal Curriculum”
Memory Work
 “Memory work is a methodology that facilitates the “politics of self knowledge”
 It provides a snapshot of lived curriculum- using classroom stories for research
 Weenie reflects on her teaching days as being (as Maxine Green says) “little more than
an arrangement of subjects, a structure of socially prescribed knowledge.”
 Her memories recount that students enjoyed being outdoors, enjoyed experiential
learning activities
 Her memories also recount the power struggles with students (and meanings to larger
societal issues), detentions and issue of developing a curriculum that was RELEVANT to
the learners
 Weenie begins by creating a critical autobiography of herself as a ‘status Indian’ in
order to articulate a view of curriculum that is reflective of her experiences
Weenie, Angela. (2008). Curricular theorizing from the periphery. Curriculum Inquiry,
38(5).

21. Curricular Theorizing from the Periphery
Angelina Weenie (2008) – cont.
The Story of Curriculum
 The story of how ‘knowledge making came to be structured’ ‘grand narrative’
 Western male theorists such as Dewey and Tyler conceptualized curriculum designed to
create an efficient society
 Aboriginal collective story= colonialism, patriarchy, sexism and racism
 Segregation, assimilation and integration integral in federal policies have directly
impacted Aboriginal curriculum
 Community controlled curricula began forming reclaiming processes and perspectives
of aboriginal peoples
 Aboriginal curricula= defined by colonization
 Languages and religion attacked goal= ‘civilize and Christianize’
 Due to complexity, Aboriginal curriculum not defined ‘what knowledge and whose
knowledge is to be recognized’
 Willie Ermin (1995) Aboriginal artist and educator called into question whether Western
voyages and discoveries were the only valid ways of knowing
 a view of curriculum that is reflective of her experiences
Defining Curriculum
 Understand the relationship between
power and knowledge in Aboriginal
curriculum as a tool for dismantling
Eurocentrism
 Indigenous interpretations of
curriculum= medicine wheel
teachings and curricular frameworks
 Circle=inclusive, all encompassing-
gain wisdom through reflection

22. Curricular Theorizing from the Periphery
Angelina Weenie (2008) – cont.
Curriculum as Vision
 Post colonialism, poststructuralism,
postmodernism-post- meaning deconstructing
status quo
 Therefore, all knowledge is questionable and up to
interpretation= Process not just content
 Aboriginal view- learning = lifelong
 Important to understand Indigenous Interpretive
lens
 Cajete (1994) indigenous scholar- developed
model of indigenous knowing a holistic process –
the vision quest
 Visio quest provides space for inner knowledge
and insight

23. Curricular Theorizing from the Periphery
Angelina Weenie (2008) – cont.
Aboriginal Curriculum
 Indigenous model of curriculum Involves: colonial history,
worldviews, philosophies, languages, cultures, stories,
songs, literature, art, spirituality, ceremonies and ethos of
people
 In Cree tradition, imagination = fundamental to
epistemological and pedagogical perspectives (seen in
oral traditions, prayers, dance etc)
 Medicine wheel = physical, intellectual, emotional and
spiritual aspects of self
 Incorporating indigenous Language is the root of
curriculum
 Aboriginal curriculum is vital in strengthening and
redefining Aboriginal student experiences

24. Decolonizing our schools: Aboriginal
education in the TDSB (Dion, 2010)
Discussion of the results of the Urban Aboriginal Education Pilot Project (UAEPP)
between 2009 and 2010 in the TDSB
The Talking Stick Project
 Research shows that schools are not creating an
optimal learning environment for Aboriginal students
 Urban schools pose increased challenges for Aboriginal
students as their heritage is often ignored or
essentialized
 The material taught in schools is not representative of
Aboriginal people, which can cause the disengagement
of students from education
 Educators lack the knowledge base required to
adequately include this topic into the curriculum
Dion, Susan. (2010). Decolonizing our schools: Aboriginal
education in the TDSB.

25. Decolonizing our schools: Aboriginal
education in the TDSB (Dion, 2010)
Discussion of the results of the Urban Aboriginal Education Pilot Project (UAEPP)
between 2009 and 2010 in the TDSB
Research Findings  Creating an environment where learning and well-being were valued instead of just grades
caused Aboriginal students to feel more comfortable in the classroom and more positive
about school
 Professional development was crucial in ensuring teachers were adequately prepared to
integrate Indigenous issues and ideas into their practice
 Inclusion of Aboriginal ideals and information into schools required an open attitude from
administrators, and a commitment to the cause
 Aboriginal education must be a focus within school boards, as there was a significant lack of
knowledge among teachers
 Connecting schools with community agencies improved the quality of learning for
Aboriginal students, and the knowledge of non-Aboriginal students and teachers

26. Decolonizing our schools: Aboriginal
education in the TDSB (Dion, 2010)
Discussion of the results of the Urban Aboriginal Education Pilot Project (UAEPP)
between 2009 and 2010 in the TDSB
Recommendations
 Prioritize Aboriginal education
 Increase funding projects like the
UAEPP
 Integrate Aboriginal values and
information
 Focus on teacher development
 Connect with community
organizations

27. Connections: Dion to Carr-Stewart & Styres
Carr-Stewart (2001), Dion (2010), and Styres et al. (2013) all discussed issues surrounding
Indigenous education and the devaluing of their ideals and information within a
Eurocentric school system.
They push for an integration of this culture into classrooms to create a more engaging,
respectful environment for Aboriginal students
They focus on the importance of educating teachers to ensure correct information is
taught, and to increase awareness and understanding
Carr-Stewart (2001) highlighted the challenges Indigenous people have faced
throughout history, attempting to gain recognition for the value of their ideas and their
children’s education.
We see from the Styres et al. (2013) paper that this issue is still prevalent. Aboriginal
students do not see themselves represented in the curriculum, therefore, cannot engage
in the learning fully.
Carr-Stewart (2001), Dion (2010), Styres (2013)

28. Towards a pedagogy of land:
The urban context
indigenizing’ education
 Introducing Indigenous beliefs and values
into traditional education
 Creating an understanding of Indigenous
rights
 Looking at all aspects of the learner (spiritual,
emotional, etc.) and acknowledging their
role and interconnected nature
‘place-based education
• Addressing issues within the community before
looking at national or global concerns.
• Using the local community as a tool for education to
create connections and provide natural learning
experiences.
• Involves a critical aspect to encourage students to
fight against aspects of education that diminish the
importance of these opportunities
Styres, S., Haig-Brown, C., & Blimkie, M. (2013). Towards a pedagogy of land: The
urban context. Canadian Journal of Education, 36(2), 34-67.

29. Towards a pedagogy of land:
The urban context
Land, even in urban areas
 Recognizing its presence even in cities
 Over half of Aboriginal people live in an urban setting
 Explicit focus on Land within these schools
 Creates connections between students – traditions and rights
regarding Land, relationship to the Land
 Opportunities for meaningful learning among these students
Importance of stories
 how Aboriginal people have connected with the Land
throughout history
Pedagogy, Land causing action
 Increased knowledge of Aboriginal issues and concerns
around Land should encourage people to react
 Combat suppression of Indigenous beliefs and values in
education
Focus on a ‘pedagogy of Land’
and its integration into the
classroom, especially in urban
settings. View of Land as alive
and meaningful to identity
Understanding of connection
between the land and the past,
and how this connects us to
others
Styres, S., Haig-Brown, C., & Blimkie, M. (2013). Towards a pedagogy of land: The urban context.
Canadian Journal of Education, 36(2), 34-67.

30. Towards a pedagogy of
land:
The urban context
EXAMPLES in PRACTICE
Introduction of Aboriginal information
into education program at York
University’s site in Barrie.
Each class contains content related to Aboriginal studies
Includes readings, activities, assignments, guest speakers, and
trips
Opportunities for discussion surrounding past and current
issues
Necessity of Canadian teachers to have a complete
understanding of Aboriginal history, allowing them to
integrate information into the classroom in a respectful
manner
York University’s Indigenous Teacher
Education Program
Focus on Aboriginal relationship to Land
Inclusion within cities where this concept is lost
Styres, S., Haig-Brown, C., & Blimkie, M. (2013). Towards a pedagogy of land: The urban context.
Canadian Journal of Education, 36(2), 34-67.

31. The Carr-Stewart (2001) article highlights the struggles Indigenous communities have had in Canada
throughout history: a central aspect of these issues is education:
Indigenous people have continually been:
• denied access to education of the same standard as other Canadians;
• subject to Eurocentric values within schools;
• unable to create meaningful learning connected to their own practices.
Styres et al. (2013) focused on the need for ‘pedagogy of Land’, as a way to help Aboriginal students
reconnect with their history, develop meaningful connections among each other and within their
community, and engage in material that relates to their own belief system. They also hoped that this
integration of Aboriginal knowledge would encourage teachers to be more understanding of their
students, and use the community as an educational resource. This practice was hoped to create
resistance against the Eurocentric focus in schools, as well as other forms of oppression
encountered by Aboriginal people. (Carr-Stewart, 2001; Styres, et. al. 2013)
CONNECT: Dismissal of Indigenous people’s
education as a priority

32. Don’t make anyone else yell for you!
You have
connection….give
your sound.
Otherwise you’re
invisible. The
Spirit won’t see
you standing
there and you’re
not saying
anything. Why
should he? Why
should she?

33. Works Cited
 Simpson, Leanne Betasamosake. (2014). Land as pedagogy: Nishnaabeg intelligence and rebellious transformation. Decolonization:
Indigeneity, education & society, 3(3), 1-25.

 Styres, S., Haig-Brown, C., & Blimkie, M. (2013). Towards a pedagogy of land: The urban context. Canadian Journal of Education, 36(2),
34-67.

 Weenie, Angela. (2008). Curricular theorizing from the periphery. Curriculum Inquiry, 38(5).
 http://simplelink.library.utoronto.ca/url.cfm/85996

 Dion, Susan. (2014). The Listening Stone: Learning from the Ontario Ministry of Education’s First Nations, Métis and Inuit-focused
Collaborative Inquiry 2013-2014.

 Dion, Susan. (2010). Decolonizing our schools: Aboriginal education in the the TDSB.

 Peter Cole & Patricia O’Riley interview
Carr-Stewart, Sheila. (2001). A treaty right to education. Canadian Journal of Education, 26(2), 125-143.
http://simplelink.library.utoronto.ca/url.cfm/83885
Dion, Susan. (2014). The Listening Stone: Learning from the Ontario Ministry of Education’s First Nations, Métis and Inuit-
focused Collaborative Inquiry 2013-2014.
Dion, Susan. (2010). Decolonizing our schools: Aboriginal education in the TDSB.
Google Images, various creative commons.
IEN/OISE Truth and Reconciliation Commission Panel Webcast (2015). From CTL1000 Prof. Heather Skyes. University of
Toronto.
Simpson, Leanne Betasamosake. (2014). Land as pedagogy: Nishnaabeg intelligence and rebellious transformation.
Decolonization: Indigeneity, education & society, 3(3), 1-25.
Styres, S., Haig-Brown, C., & Blimkie, M. (2013). Towards a pedagogy of land: The urban context. Canadian Journal of
Education, 36(2), 34-67.
Weenie, Angela. (2008). Curricular theorizing from the periphery. Curriculum Inquiry, 38(5).
TRC (2015) Call to Action.