Reconciliation in our Education System: A Closer Look at Number 63 of the 94 Recommendations of the Federal “Truth and Reconciliation Commission”
As a student in the University of Lethbridge’s Education program, I am very interested in looking at federal topics with considerable focus on how these issues relate to our education system. In regards to the Truth and Reconciliation Commission of Canada (Canada, 2015), this interest is particularly evident, as I have already seen why TRC number 63 is important for Canadian schools and students. TRC number 63 is:
“We call upon the Council of Ministers of Education, Canada to maintain an annual commitment to Aboriginal education issues, including:
i. Developing and implementing Kindergarten to Grade Twelve curriculum and learning resources on Aboriginal peoples in Canadian history, and the history and legacy of residential schools.
ii. Sharing information and best practices on teaching curriculum related to residential schools and Aboriginal history.
iii. Building student capacity for intercultural understanding, empathy, and mutual respect.
iv. Identifying teacher-training needs relating to the above” (Canada, 2015).
During my first practical semester at the University, I was placed at an city school. The children who attend this school come from diverse cultures, with a variety of learning needs, and varying socio-economic backgrounds. Amongst the diversity of this school, there is a large percentage of students who are bused in from a near-by First Nations reservation. I noticed that the Aboriginal students had struggles that put them at a disadvantage to their peers, which made me consider what a teacher’s role should be in reconciliation, and in reducing these disadvantages. Sporadic attendance, limited supplies, and underdeveloped (English) literacy abilities were unfortunate areas in which these students struggled. However, their oral communication skills, interactions with peers, and their sensitivity to the cultures of other students, are a few of the numerous ways in which these students flourished. Rather than viewing the disadvantages in a prejudice manner, with blame on Aboriginal people, I see these educational disadvantages as a result of the disconnect between Aboriginal peoples and the overpowering aspects of Western culture. I could see the inter-generational trauma of residential schooling, and (as a result) the cultural disconnect, affecting the student’s learning. Despite seeing this myself, and the statistics of these disadvantages, many Canadian’s see residential schooling as an issue the past, not as something that is affecting people today.
As well, I know many of the students I worked with most-likely speak Blackfoot at home, only to come to school and be taught in English. This recommendation of the TRC highlights the importance of “intercultural understanding” within Canadian schools (Canada, 2015). This recommendation is something that any educator of Aboriginal students will agree is a part of the valid and necessary steps needed to reduce the learning gap within our school systems. It discusses the need for implementation of Aboriginal-specific: teacher training, curricular resources, the importance teaching the history of residential schooling and Aboriginal cultural practices, all within the classroom.
Recommendation number 63 addresses that there needs to be changes made for Aboriginal students to have equal opportunities in regards to their education rights. The recommendation urges the importance of “developing and implementing Kindergarten to Grade Twelve curriculum and learning resources on Aboriginal peoples in Canadian history, and the history and legacy of residential schools” (Canada, 2015). Over the recent years more resources have been introduced to support this idea. The video “Storytelling: Understanding Who We Are”, produced by The Edmonton Regional Learning Consortium, is one example of this. This resource discusses the power of Aboriginal storytelling, with focus on studying popular Canadian writer “Thomas King” (Edmonton Regional Learning Consortium, 2016). The video shows how through sharing such stories, the students who are Aboriginal become empowered by their own culture, and the students who are not Aboriginal become connected and see these cultures as more relatable. This is one way I plan to adopt recommendation number 63 in my classroom, through integrating Aboriginal literature in which all students can connect to, but the experiences within the story will provide special opportunity to allow Aboriginal students to share their culture and feel connected. Allowing students to feel comfortable and empowered by their cultures, through equalizing education, starts with teaching the importance of identity that is discussed in many Aboriginal stories, and writers by Aboriginal authors, such as Thomas King.
While interviewing three educators about their opinions regarding Aboriginal education, the changes they suggested all align with TRC 63; this push from educators to adopt the recommendation proves its validity and importance. Anonymous interviewee “C.J.H”, notices that there is a cultural conflict where FNMI families often have to choose between sending their children to school or bringing them to a community cultural event. Regardless of the decision, children are either missing out on learning the fundamentals of the education curriculum, or they are absent from partaking in cultural ceremony in which these people have already been deprived of so greatly in the past. As well, “the spiritual practise of smudging is often judged and misunderstood by peers and staff of schools off-reserve” (C.J.H, Personal Communication, 2016). C.J.H also mentioned a variety of resources that are being introduced into classrooms, which shows teachers across Canada are truly seeing value in the practices recommended by TRC 63. From another interview done with educator Ronald Thompson, the importance curricular resources was again brought up. Thompson suggests that “issues such as large class sizes, lack of accommodation for oral testing (to support students with language barriers), lack of oral assignments, and the lack of adaptation within the curriculum to meet the learning styles of an oral culture”, are all issues that he recognizes as contributing to educational disadvantage for FNMI students (Thompson, Personal communication, 2016). Thompson believes that Aboriginal students “need services so they can be taught in their own culture and languages” (Thompson, Personal communication, 2016). The final interview I conducted, again with an anonymous educator (T.M), suggests there has been improvement in the recent years for Aboriginal resources. Her school offers Blackfoot class once a week, to let the Aboriginal students come together and work on their language skills and do cultural actives (such as beading). T.M. believes that programs like this need to be more available for Aboriginal students and that “we (educators) need to support the children and families to understand the importance of attendance and involvement in their children’s education” (T.M., Personal communication, 2016). To do so, T.M. addresses that Aboriginal people need to “feel like they are a valuable part of the schools”, which is why cultural programming is so important (T.M., Personal communication, 2016). Thus, I believe that have a wide variety of resources specific to meeting the needs of Aboriginal students, is one way to enhance their learning. As well, creating an education-wide ideology that does not just accept cultural diversity and awareness (and/or the healing and restoration of Aboriginal culture) but encourages these practices, will be a way of giving back these people the practises they had perviously been denied.
Another valuable part of TRC 63 is “identifying teacher-training needs” (Canada, 2015). Having educators who are aware and respectful of Aboriginal history and culture, are more likely to know how to support their students’ success. As well, having teachers who can raise awareness to all students regarding the impacts of residential schooling, the 60’s sweep, and today’s percentage of Aboriginal children in foster care, will increase culturally sensitivity in upcoming generations. It is just as import for these educators and their students to also be aware of the positive and prosperous aspects of Aboriginal culture and spirituality, to create harmony and increase cultural awareness. This can be done by using resources such as the University of Lethbridge’s database of FNMI materials. These materials are valuable in showing the importance of teachers bringing in Aboriginal perspectives in all classrooms, even classrooms that do not have Aboriginal students (UNews, 2016). This is another way that educators can adopt TRC 63 into their classroom, by using the University’s vast database as a way to bring cultural awareness with materials and resources that are easily accessible. I believe there should be unlimited training opportunities, through workshops, conferences, school Elder boards, and the funding of databases such as the one discussed above, to provide insight and understanding for teachers to apply to their pedagogy when teaching Aboriginal awareness.
The adoption of TRC number 63 brings attention to the needs of Aboriginal students within our education system. I believe that raising awareness, and providing teachers and students with understanding, is the only way to bring harmony in our classrooms. I have seen families from Aboriginal communities judged for their children’s attendance, and their involvement in Education. TRC number 63, and its push to “[build] student capacity for intercultural understanding, empathy, and mutual respect” is reflective of areas in which these harmonious values are missing. By integrating Aboriginal resources, and teaching about the culture and history of our Indigenous peoples, families will be more confident in being involved in education. If our classrooms become flexible enough where families can share with teachers that their child needs to attend a cultural or spiritual event, and the school can adapt to this missed time, a balance can be found between their English Education and their cultural education. Just as our schools excuse athletes for games, and rural students to help with harvest, our Education system needs to accept the Aboriginal culture and ceremonies as a valuable reason to excuse a child from the odd day of school. Providing these resources, and reducing judgement on parents, could encourage families to become more involved in the education community. Teaching students to appreciate and respect the culture of our Aboriginal people, through showing the history and culture of giving within Aboriginal groups, would move our society forward in legitimizing the complex issues surrounding Aboriginal rights. I feel the examples I shared from the Edmonton Learning Consortium, interviews with FNMI educators, and the personal anecdotes of my own experience, all contribute to showing the importance of the TRC’s, including TRC number 63. It is through the adoption of the TRC’s, and increasing resources within our education system, that awareness can be taught. It is through awareness and education that change occurs, and we can shift toward becoming a more integrated, accepting, and harmonious society with the inclusion of our Aboriginal peoples.
References
Aoki, T.. (1973). Toward Devolution in the Control of Education on a Native Reserve in Alberta: The Hobbema Curriculum Story. Council on Anthropology and Education Newsletter, 4(3), 1–6. Retrieved from http://www.jstor.org.ezproxy.alu.talonline.ca/stable/ 3219556
Canada. Truth and Reconciliation Commission. Truth and Reconciliation Commission of Canada: Calls to Action. Winnipeg, 2015. Retrieved from: http://www.trc.ca/websites/ trcinstitution/File/2015/Findings/Calls_to_Action_English2.pdf
C.J.H. (Personal Communication). March 7, 2016.
Edmonton Regional Learning Consortium, & Alberta Education.(2016). “Storytelling: Understanding Who We Are”. Edmonton Regional Learning Consortium: Professional Development Resource. Edmonton: ERLC. http://www.erlc.ca/resources/resources/ understanding_who_we_are/
Edmonton Public Schools. (2016). “Amiskwaciy Academy”. Edmonton Public School District.Retrieved from: amiskwaciy.epsb.ca
Liberal Party of Canada. (2016). What Does Real Change Mean to You?. Federal Liberal Agency of Canada. Retrieved From: https://www.liberal.ca/realchange/
Saunders, S. E. R., & Hill, S. M. (2007). Native Education and In-Classroom Coalition-Building: Factors and Models in Delivering an Equitous Authentic Education. Canadian Journal of Education, 30(4), 1015-1045. Retrieved from http://search.proquest.com/docview/215375534?accountid=12063http:// search.proquest.com.ezproxy.alu.talonline.ca/docview/215375534?pq-origsite=summon
T.M. (Personal Communication). March 8, 2016.
Thompson, Ronald. (Personal Communication). March 7, 2016.
UNews. (2016). “Alberta Teachers to Benefit from Linkage of U of L FNMI Education Database to Provincial Resource”. University of Lethbridge News. Retrieved From: http:// www.uleth.ca/unews/article/alberta-teachers-benefit-linkage-u-l-fnmi-education-database-provincial-resource#.VtUcazag8dW
Waubageshig, Harvey. (2016). “Three Steps to Improving First Nation’s Education”. The Globe and Mail. Retrieved From: http://www.theglobeandmail.com/opinion/three-steps-to- improve-first-nations-education/article28835391/?
“We call upon the Council of Ministers of Education, Canada to maintain an annual commitment to Aboriginal education issues, including:
i. Developing and implementing Kindergarten to Grade Twelve curriculum and learning resources on Aboriginal peoples in Canadian history, and the history and legacy of residential schools.
ii. Sharing information and best practices on teaching curriculum related to residential schools and Aboriginal history.
iii. Building student capacity for intercultural understanding, empathy, and mutual respect.
iv. Identifying teacher-training needs relating to the above” (Canada, 2015).
During my first practical semester at the University, I was placed at an city school. The children who attend this school come from diverse cultures, with a variety of learning needs, and varying socio-economic backgrounds. Amongst the diversity of this school, there is a large percentage of students who are bused in from a near-by First Nations reservation. I noticed that the Aboriginal students had struggles that put them at a disadvantage to their peers, which made me consider what a teacher’s role should be in reconciliation, and in reducing these disadvantages. Sporadic attendance, limited supplies, and underdeveloped (English) literacy abilities were unfortunate areas in which these students struggled. However, their oral communication skills, interactions with peers, and their sensitivity to the cultures of other students, are a few of the numerous ways in which these students flourished. Rather than viewing the disadvantages in a prejudice manner, with blame on Aboriginal people, I see these educational disadvantages as a result of the disconnect between Aboriginal peoples and the overpowering aspects of Western culture. I could see the inter-generational trauma of residential schooling, and (as a result) the cultural disconnect, affecting the student’s learning. Despite seeing this myself, and the statistics of these disadvantages, many Canadian’s see residential schooling as an issue the past, not as something that is affecting people today.
As well, I know many of the students I worked with most-likely speak Blackfoot at home, only to come to school and be taught in English. This recommendation of the TRC highlights the importance of “intercultural understanding” within Canadian schools (Canada, 2015). This recommendation is something that any educator of Aboriginal students will agree is a part of the valid and necessary steps needed to reduce the learning gap within our school systems. It discusses the need for implementation of Aboriginal-specific: teacher training, curricular resources, the importance teaching the history of residential schooling and Aboriginal cultural practices, all within the classroom.
Recommendation number 63 addresses that there needs to be changes made for Aboriginal students to have equal opportunities in regards to their education rights. The recommendation urges the importance of “developing and implementing Kindergarten to Grade Twelve curriculum and learning resources on Aboriginal peoples in Canadian history, and the history and legacy of residential schools” (Canada, 2015). Over the recent years more resources have been introduced to support this idea. The video “Storytelling: Understanding Who We Are”, produced by The Edmonton Regional Learning Consortium, is one example of this. This resource discusses the power of Aboriginal storytelling, with focus on studying popular Canadian writer “Thomas King” (Edmonton Regional Learning Consortium, 2016). The video shows how through sharing such stories, the students who are Aboriginal become empowered by their own culture, and the students who are not Aboriginal become connected and see these cultures as more relatable. This is one way I plan to adopt recommendation number 63 in my classroom, through integrating Aboriginal literature in which all students can connect to, but the experiences within the story will provide special opportunity to allow Aboriginal students to share their culture and feel connected. Allowing students to feel comfortable and empowered by their cultures, through equalizing education, starts with teaching the importance of identity that is discussed in many Aboriginal stories, and writers by Aboriginal authors, such as Thomas King.
While interviewing three educators about their opinions regarding Aboriginal education, the changes they suggested all align with TRC 63; this push from educators to adopt the recommendation proves its validity and importance. Anonymous interviewee “C.J.H”, notices that there is a cultural conflict where FNMI families often have to choose between sending their children to school or bringing them to a community cultural event. Regardless of the decision, children are either missing out on learning the fundamentals of the education curriculum, or they are absent from partaking in cultural ceremony in which these people have already been deprived of so greatly in the past. As well, “the spiritual practise of smudging is often judged and misunderstood by peers and staff of schools off-reserve” (C.J.H, Personal Communication, 2016). C.J.H also mentioned a variety of resources that are being introduced into classrooms, which shows teachers across Canada are truly seeing value in the practices recommended by TRC 63. From another interview done with educator Ronald Thompson, the importance curricular resources was again brought up. Thompson suggests that “issues such as large class sizes, lack of accommodation for oral testing (to support students with language barriers), lack of oral assignments, and the lack of adaptation within the curriculum to meet the learning styles of an oral culture”, are all issues that he recognizes as contributing to educational disadvantage for FNMI students (Thompson, Personal communication, 2016). Thompson believes that Aboriginal students “need services so they can be taught in their own culture and languages” (Thompson, Personal communication, 2016). The final interview I conducted, again with an anonymous educator (T.M), suggests there has been improvement in the recent years for Aboriginal resources. Her school offers Blackfoot class once a week, to let the Aboriginal students come together and work on their language skills and do cultural actives (such as beading). T.M. believes that programs like this need to be more available for Aboriginal students and that “we (educators) need to support the children and families to understand the importance of attendance and involvement in their children’s education” (T.M., Personal communication, 2016). To do so, T.M. addresses that Aboriginal people need to “feel like they are a valuable part of the schools”, which is why cultural programming is so important (T.M., Personal communication, 2016). Thus, I believe that have a wide variety of resources specific to meeting the needs of Aboriginal students, is one way to enhance their learning. As well, creating an education-wide ideology that does not just accept cultural diversity and awareness (and/or the healing and restoration of Aboriginal culture) but encourages these practices, will be a way of giving back these people the practises they had perviously been denied.
Another valuable part of TRC 63 is “identifying teacher-training needs” (Canada, 2015). Having educators who are aware and respectful of Aboriginal history and culture, are more likely to know how to support their students’ success. As well, having teachers who can raise awareness to all students regarding the impacts of residential schooling, the 60’s sweep, and today’s percentage of Aboriginal children in foster care, will increase culturally sensitivity in upcoming generations. It is just as import for these educators and their students to also be aware of the positive and prosperous aspects of Aboriginal culture and spirituality, to create harmony and increase cultural awareness. This can be done by using resources such as the University of Lethbridge’s database of FNMI materials. These materials are valuable in showing the importance of teachers bringing in Aboriginal perspectives in all classrooms, even classrooms that do not have Aboriginal students (UNews, 2016). This is another way that educators can adopt TRC 63 into their classroom, by using the University’s vast database as a way to bring cultural awareness with materials and resources that are easily accessible. I believe there should be unlimited training opportunities, through workshops, conferences, school Elder boards, and the funding of databases such as the one discussed above, to provide insight and understanding for teachers to apply to their pedagogy when teaching Aboriginal awareness.
The adoption of TRC number 63 brings attention to the needs of Aboriginal students within our education system. I believe that raising awareness, and providing teachers and students with understanding, is the only way to bring harmony in our classrooms. I have seen families from Aboriginal communities judged for their children’s attendance, and their involvement in Education. TRC number 63, and its push to “[build] student capacity for intercultural understanding, empathy, and mutual respect” is reflective of areas in which these harmonious values are missing. By integrating Aboriginal resources, and teaching about the culture and history of our Indigenous peoples, families will be more confident in being involved in education. If our classrooms become flexible enough where families can share with teachers that their child needs to attend a cultural or spiritual event, and the school can adapt to this missed time, a balance can be found between their English Education and their cultural education. Just as our schools excuse athletes for games, and rural students to help with harvest, our Education system needs to accept the Aboriginal culture and ceremonies as a valuable reason to excuse a child from the odd day of school. Providing these resources, and reducing judgement on parents, could encourage families to become more involved in the education community. Teaching students to appreciate and respect the culture of our Aboriginal people, through showing the history and culture of giving within Aboriginal groups, would move our society forward in legitimizing the complex issues surrounding Aboriginal rights. I feel the examples I shared from the Edmonton Learning Consortium, interviews with FNMI educators, and the personal anecdotes of my own experience, all contribute to showing the importance of the TRC’s, including TRC number 63. It is through the adoption of the TRC’s, and increasing resources within our education system, that awareness can be taught. It is through awareness and education that change occurs, and we can shift toward becoming a more integrated, accepting, and harmonious society with the inclusion of our Aboriginal peoples.
References
Aoki, T.. (1973). Toward Devolution in the Control of Education on a Native Reserve in Alberta: The Hobbema Curriculum Story. Council on Anthropology and Education Newsletter, 4(3), 1–6. Retrieved from http://www.jstor.org.ezproxy.alu.talonline.ca/stable/ 3219556
Canada. Truth and Reconciliation Commission. Truth and Reconciliation Commission of Canada: Calls to Action. Winnipeg, 2015. Retrieved from: http://www.trc.ca/websites/ trcinstitution/File/2015/Findings/Calls_to_Action_English2.pdf
C.J.H. (Personal Communication). March 7, 2016.
Edmonton Regional Learning Consortium, & Alberta Education.(2016). “Storytelling: Understanding Who We Are”. Edmonton Regional Learning Consortium: Professional Development Resource. Edmonton: ERLC. http://www.erlc.ca/resources/resources/ understanding_who_we_are/
Edmonton Public Schools. (2016). “Amiskwaciy Academy”. Edmonton Public School District.Retrieved from: amiskwaciy.epsb.ca
Liberal Party of Canada. (2016). What Does Real Change Mean to You?. Federal Liberal Agency of Canada. Retrieved From: https://www.liberal.ca/realchange/
Saunders, S. E. R., & Hill, S. M. (2007). Native Education and In-Classroom Coalition-Building: Factors and Models in Delivering an Equitous Authentic Education. Canadian Journal of Education, 30(4), 1015-1045. Retrieved from http://search.proquest.com/docview/215375534?accountid=12063http:// search.proquest.com.ezproxy.alu.talonline.ca/docview/215375534?pq-origsite=summon
T.M. (Personal Communication). March 8, 2016.
Thompson, Ronald. (Personal Communication). March 7, 2016.
UNews. (2016). “Alberta Teachers to Benefit from Linkage of U of L FNMI Education Database to Provincial Resource”. University of Lethbridge News. Retrieved From: http:// www.uleth.ca/unews/article/alberta-teachers-benefit-linkage-u-l-fnmi-education-database-provincial-resource#.VtUcazag8dW
Waubageshig, Harvey. (2016). “Three Steps to Improving First Nation’s Education”. The Globe and Mail. Retrieved From: http://www.theglobeandmail.com/opinion/three-steps-to- improve-first-nations-education/article28835391/?