(2012) Teaching About Canada’s Aboriginal Peoples (1.1 MB)
1. DEBORAH PELLETIER
JULY 6, 2012
STUDY CANADA
SUMMER INSTITUTE FOR K-12 EDUCATORS
A CAPITAL VIEW OF CANADA:
NATIONS WITHIN A NATION
2. OUTLINE
• Introductions
• Why do we teach about Native peoples?
• Considerations for learning and teaching about Native peoples:
• Canada’s colonial legacy – what does that mean in the context of
education?
• Critical thinking approach
• Tools for Teaching - Selecting appropriate and authentic resources
• Who are the Aboriginal Peoples in Canada?
• Terminology
• Contrasting Aboriginal and Western Worldviews
• Key notes in history and development of Canada
• Monitoring and evaluating success
• Examples of resources (print and online)
• Dialogue and questions
3. WHY TEACH ABOUT ABORIGINAL PEOPLES, NATIVE
AMERICANS, INDIGENOUS POPULATIONS?
Is it about..
• Commitment to the profession
• Individual responsibility
• Social responsibility
• Equity and social justice
• Critical thinking - who, how and what impacts our past, present
and future in education
• Decolonization
• Reconciliation
• Multiculturalism
• Pluralism
• All of the above
4. CONSIDER…
CONFRONTING CANADA’S COLONIAL LEGACY
(WATTERS 2007-7)
• In practice, colonialism is the extension of a nation’s sovereignty over
territory and people outside its own borders in order to secure economic
domination over their resources with the intention of enriching the
colonizer.
• In the Canadian context, French and British colonizers were able to extract
enormous amounts of valuable natural resources like fur, fish and timber,
which were shipped to Europe and sold for tremendous profits.
• The exploitation of natural resources was facilitated by the militaristic,
bureaucratic and ideological imposition on the indigenous peoples of
North America.
• For Aboriginal peoples, it meant:
• Destruction of knowledge systems, ways of knowing, culture, heritage, traditions
• Imposition of a foreign ideology, system of oppressive control
• Entrenchment of a value system intended to legitimize and promote colonial rule on
the basis that this system was superior to that of the colonized
• Education was and still is a natural and effective tool for carrying out the colonial
mission
• Neo-colonialism
5. CONSIDER…TELLING THE ABORIGINAL STORY USING
CRITICAL THINKING
(WATTERS 2007 AND OTHERS)
Recommendations:
Critical engagement of Aboriginal issues
within an historical context connected to
present realities
Aboriginal issues take precedence over
others because of unique histories -
contemporary struggles are central to the
past, present and future
Engage historical and contemporary issues of
social justice in an environment that fosters
critical questions about privilege, oppression
and power
Use content that balances negative aspects
with positive contributions.
Replace textbooks/books which relegate
Aboriginal issues to the sidebars, visually
framing the issues as separate from the main
content of curriculum with extensive unit
planning (one week to a month for deeper
understanding, enrichment and evaluations
or develop entire course
Provide teacher training at college/university
and professional development with Boards
Otherwise :
When pushed to the periphery of curricula, it
reproduces Western ideals that devalue
Indigenous populations and their struggles
Without basic knowledge of Indigenous
populations in North America, it is impossible
for cross-cultural understanding to exist as
anything other than an ideal
When the Aboriginal story is not told –
respected, its absence (or limited approach)
constitutes a threat to the moral structure of
a current position of privilege
When education conceptualizes Aboriginal
peoples as obstacles, beneficiaries, and/or
victims of Western development, i.e.,
“inevitable progress” with limited depictions,
it reinforce stereotypes, prejudices and racist
thinking
When not presenting the facts about
colonialism, it allows us to distance ourselves
and our students from the residual injustices
and inequities
6. TOOLS FOR TEACHING
ABOUT ABORIGINAL PEOPLES IN CANADA
• Confront the legacy of colonization and its impact on indigenous peoples and
societies and the prescriptive approaches for citizenship (systemic knowledge)
• Understand who the Indigenous and Aboriginal Peoples are in North America
• Know the key points in history
• Understand historical and contemporary issues in context
• Know the contributions of North American Native Peoples
• Recognize bias, stereotypical, prejudicial, racist, Eurocentric, illegitimate attitudes,
approaches and content
• Check attitude, approach and what content is being selected and used in
curriculum
• Select appropriate and authentic resources
• Incorporate resources into curriculum development and practices
• Engage Aboriginal community in all aspects of school and community policies,
programs and initiatives
• Monitor and evaluate responsibilities and progress
• Continue learning to teach and teaching to learn.
7. WHO ARE THE ABORIGINAL PEOPLES IN CANADA?
(STATISTICS CANADA)
• The Canadian Constitution of 1982 identifies three groupings of
Aboriginal Peoples living within Canada. They are:
• Indians (First Nations)
• Metis
• Inuit
• These are separate groupings of people who have unique cultures and
heritage, languages and systems of knowledge who number
approximately 1.2 million in Canada – 4% of the population
• The past decade has seen a large increase in Aboriginal population, it
grew by 45%, six times faster than the 8% rate of increase for the non-
Aboriginal population. The greatest increase was amongst the Metis,
reaching 389,785 followed by First Nations, 698,025 and Inuit ,
50,485.
• Aboriginal Peoples in Canada are the first peoples, people of the land,
nations within a nation and a homeland, who have inherent rights that
flow from this recognition, have a unique place in Canada’s history and
development, engaged in treaties, not part of the multicultural mosaic.
8. TERMINOLOGY – LOOK TO THE PEOPLE
THEMSELVES/NATIONAL/PROVINCIAL AND
TERRITORIAL ORGANIZATIONS
Appropriate:
• Aboriginal
• First Nation
• Métis Nation
• Band / Tribe
• Indian
• Native
• Métis
• Metisse
• Le(s) Michif(s)
• North American Indian
• Indians of North America
• Inuit
• Inuk
• Native North American Indian
• Indigenous populations
Inappropriate:
• Redskin
• Injun
• Savage/Sauvages
• “our” Aboriginal Peoples
• Canada’s Aboriginal Peoples
• Canada’s Natives
• Half-breeds
• Aboriginal and First Nation are not
interchangeable
• Inappropriate use of umbrella
terms
• Eskimo
9. • There are 615 First Nations which
represent more than 50 nations or
cultural groups and 50+ Aboriginal
languages
• The Indian Act outlines the rules and
regulations governing First Nations
• Administrated by the Department of
Aboriginal Affairs and Northern
Development Canada (AANDC)
• The Canadian government is
responsible and has legal obligations
for both status and treaty Indians
registered – who can prove descent
from a Band that signed treaty.
• There is no obligation to
unregistered, or those enfranchised
who gave up or lost status.
• Reasons for giving up or losing
status include, joining the war effort,
gaining education, marrying outside
of culture, not accepting registration,
unable to prove status
• Registered Indian under
The Indian Act
• Unregistered
• Franchised
• Disenfranchised
• Treaty
• Non-treaty
• Bill C31(1985)
• Bill C3 (2010)
• Status
• Non status
• Non status Metis
FIRST NATIONS
10. • Approximately one third of all Aboriginal
people in Canada identify themselves as
Métis. Between 1996 and 2006, important
political and legal milestones may have
encouraged individuals to identify
themselves as Métis. The Métis received
significant recognition in the Royal
Commission on Aboriginal Peoples (1996)
and have won one important supreme court
case related to the recognition of hunting
rights (R. vs. Powley, 2003).
• The Office of the Federal Interlocutor
(AANDC) provides funding to support
representative Métis, non-status Indian and
off-reserve Aboriginal organizations,
• OFI also participates in tripartite negotiation
processes between Métis or off-reserve
Aboriginal organizations, provinces and the
Federal Government.
People of mixed First
Nation and European
ancestry who self-identify
and are accepted by Métis
nation (leadership).
Distinct in language,
culture and heritage and
history.
No national or legal
definition.
MÉTIS
11. • The Inuit have a homeland that covers
almost one-third of Canada, from
eastern Yukon to the eastern coast of
Labrador.
• The Inuit live throughout most of the
Canadian Artic and subarctic.: in the
territory of Nunavut ("our land"); the
northern third of Quebec, in an area
called Nunavik ("place to live"); the
coastal region of Labrador, in areas
called Nunatsiavut ("our beautiful land")
and Nunatukavut ("Our Ancient Land"); in
various parts of the Northwest
Territories, mainly on the coast of the
Arctic Ocean and formerly in the Yukon.
Collectively these areas are known as
Inuit Nunangat.
• In Alaska, the term Eskimo is commonly
used, because it includes both Yupik and
Inupiat.
The word "Inuit" means "the
people" in the Inuit language
called, Inuktitut and is the
term by which Inuit refer to
themselves. The term
"Eskimo," applied to Inuit by
European explorers, is no
longer used in Canada. Inuit
is not accepted as a collective
term. No universal term,
inclusive of all Inuit and Yupik
people, exists for the Inuit
and Yupik people.
INUIT
12. Aboriginal Language Families:
Algonquian, Eskimo=Aleut, Athapaskan,
Iroquoian, Siouan, Salishan, Tsimshianic,
Wakashane, Na-Dene, Isolates
Some of the 50+ Aboriginal Languages:
Michif, Algonquin, Assiniboine, Atikamek,
Babine, Bella Coola, Blackfoot, Carrier,
Cayuga, Chipewyan (Dene), Swampy Cree,
Plains Cree, Dogrib, Halkomelem,
Kwakiutl, Micmac, Mohawk, Montagnais-
Naskapi, Ojibway (Saulteaux), Stoney
(Nakota), North Slavey Tsimshian, Eastern
and Western Inuktitut
Aboriginal language s most viable are
Inuktitut and those within the Algonquian
Family, e.g., Cree, Ojibway and the
Athapaskan Family, e.g., Dene Dogrib
Inuktitut.
According to 2001 Census
data, of the 976,300 people
who identified themselves as
Aboriginal, 235,000 (or 24%)
reported that they were able
to conduct a conversation in
an Aboriginal language.
This represents a sharp drop
from 29% in 1996,2 and
appears to confirm most
research which suggests that
there has been substantial
erosion in the use of
Aboriginal languages in
recent decades.
ABORIGINAL
LANGUAGES
13. INDIGENOUS PEOPLES - DIVERSITY IN CULTURE,
HERITAGE & KNOWLEDGE SYSTEMS
Historical and Contemporary Geographical
Regions/Territories/Cultural Areas/Lands and Resources
• http://atlas.nrcan.gc.ca/site/english/maps/peopleandsoc
iety/nunavut/people/culturalareas
Traditional and Contemporary Languages – Mapping the
Ties That Bind
• http://atlas.nrcan.gc.ca/auth/english/maps/peopleandso
ciety/lang/aboriginallanguages
14. LEARN ABOUT ABORIGINAL PEOPLES WORLDVIEWS,
HISTORY & CONTRIBUTIONS
Western Hierarchical Worldview
• Based on a pyramid – one
person/being at the top
controls
• A patriarchal system
• A binary world of good and
evil, the challenge is to
overcome the inherent evil in
mankind
• You are born with sin, you are
ignorant
• You are not fully responsible
for your actions
• You begin with an emptiness
– a cup to fill with knowledge
• Coming from knowledge is
powerful, pedigree
Aboriginal Holistic Worldview
• Based on interdependent
relationships – people of the
land
• A matriarchal system
• Relationships are based on
laws of nature
• You are born complete, with
knowledge, you embody all
knowledge of past, present
and future
• Equal participation and
responsibility is encouraged –
harmony, interconnectedness
• Knowledge is power
15. S E N S E O F B E L O N G I N G , I N D E P E N D E N C E , M A S T E R Y &
S E R V I C E
CIRCLE OF LIFE - NURTURING IDENTITY
W
C
F
Children
are a gift
from the
Creator
Families
Communities
Land and Resources are Gifts
16. KEY POINTS IN HISTORY
Economies Governance Community/Kins
hip
Worldview
Time
immemor
ial
Horticulture
Corn
Principle of
non-
interference
Linguistic diversity
Kinship
Communal
Inter-
dependence
Early knowing
Before
Contact
Urbanization
–Plant
genetics
Nation to
nation treaties
Education
collective
responsibility
Personal and
social
responsibility
Collectiveness
16th
Century
Early learning
Maps, guides,
nutrition
2000+ Nations
Diverse
languages
Communities
thrive – 18 m.
people in NA
Egalitarian
Land is history
book
17th
Century
Hunting and
fishing
technology
Great Law of
Peace, others
Epidemics
Social effects
Inherent land
rights
18th
Century
Medicine
Fur Trade
Alliances Intermediaries
Colonies
Wampum
Equal relations
17. KEY POINTS IN HISTORY
Time Economies Governance Kinship
Communities
Worldview
19th
Century
Loss of
territories, strife
starvation
Robinson &
Numbered
treaties
Resistance and
loyalty,
Residential
schools
Cultural
survival
Persistence of
identity
20th
Century
Land claims,
self-sufficiency,
coops, urban
Indians, casinos
Oka Crisis
1969 White &
Red papers
Meech Lake
Self-
determination
Indian & Metis
Education Inst.
RCAP
Indian arts and
crafts
Land rights
Resurgence of
inherent
knowledge in
culture & her.
21st Century Business
developments
Partnerships
Duty to
Accommodate
Tripartite
agreements
Self-
determination
Education
Communication
and Technology
Literature,
Histories told
Living,
evolving
cultures and
heritages
Reconciliation
Future ? Increased
participation
Tripartite
agreements
Education, Arts
and Culture
Partnerships
Identity,
Indigenous
knowledge
systems
18. CANADIAN CONTEXT
Five Cohorts of Students:
1. First Nations who live in First Nations communities and attend
federally funded schools in First Nations communities
2. First Nations who live in First Nations communities but attend
provincially funded schools under a tuition agreement
3. First Nations who live in the jurisdiction of school boards and
attend provincially funded schools
4. Metis who attend provincially funded schools
5. Inuit who attend provincially funded schools
Ministry of Education, Ontario First Nations and Metis Framework, 2009
19. SELECT RESOURCES THAT ARE
APPROPRIATE AND AUTHENTIC
Different forms of bias occurring over time in resources have been
identified. These include:
• Invisibility/omission - some groups may be rarely seen, or not
seen at all
• stereotyping - use of pared down, simplified attributes
• imbalance - one-sided interpretation of issues or situations
• unreality - avoidance of in depth analyses of situations and
circumstances in life
• fragmentation/isolation - treatment of gender, age and cultural
differences as separate, add on information
• linguistic bias - language that is patronizing or ignores disability,
age, gender differences and cultural diversity
(Diverse Voices. Saskatchewan Education 1995-2)
20. LIST OF SELECTED RESOURCES (ATTACHED)
Canadian Aboriginal History: Olive Dickason's Story
Part 1. Villager’s Media
http://www.youtube.com/watch?v=kN_pOdyT5no
Aboriginal History: Did You Know? A four part series, The
Sharing Circle, on APTN (YOU TUBE)
http://www.youtube.com/watch?v=sMTwxxT3j2k&feature=re
lated
21. COMMUNITY ENGAGEMENT
AND COLLABORATION
• Boards, Schools and Communities
• Ministries of Education
• Colleges and Universities
• “Memory Institutions”: Libraries, Archives, Museums,
Interpretive Centres, Arts and Cultural
• Aboriginal Organizations (National, Prov., Terr., Regional)
• First Nations, Metis and Inuit Schools and Communities
22. MONITOR AND EVALUATE
Sound Practices
• Know who Aboriginal peoples
are and use appropriate
language
• Develop policies on cultural
affirmation and school climate
• Provide teacher training
• Share decision-making with
Aboriginal communities
• Actualize curriculum with
Aboriginal content &
perspective
• Create benchmarks/rubrics
• Continue to learn and teach,
teach and learn
Indicators of Success/Progress
• Correct terminology illustrated
in texts, images, language
throughout school.
• School has implemented
division policy to reflect cultural
affirmation
• Activities are developed to
reflect diversity in schools
• School has engaged community
in planning
• Teachers understand and use
authentic resources in unit and
lesson planning
• Two in-service days dedicated
to learning to teach
