Education is for all people yet there are so many types of people in various communities. One of distinct communities is composed of indigenous people (IP) who are oftenmarginalized because being minorities. They are people characterized to have historical and cultural ties on particular territories.Compare to the usual majoritiesliving in cities, exposed to technology and information, the IPs are different in their lifestyle; therefore when formal and standardized education is taught to the indigenous the approach used for the urban majority cannot be deemed to IPs since their core values differ. Moreover, when IPs are brought to the context and environment education of the dominant majority the effectiveness and efficiency in learning is …show more content…
The IP community is home for the people of culture-kin, and learning goes with inclusive to knowledge (e.g. local geography), values (e.g. self-identity) and subject (e.g. IP dances and songs) of IP’s culture (Episcopal Commission on Indigenous Peoples, 2003). That said when education set-up is in the likeness of experiences of the locals the learning can be relevant, meaningful, and fun. With complements of mainstream education to the community learning strengthens their education. The process of IP education goes like this “present efforts start with the content, skills and learning processes of the community and continue with, complemented by, mainstream content, skills and learning processes as needed and appropriate (pp. 7).”The sensitivity to culture education gives them opportunity to see where formal or mainstream education can take …show more content…
Nonetheless, when these problems are removed from their circumstances there is still the problem unrelated to the first said issue and that is how to provide IP’s education that would not erase their cultural identity but preserve, promote, and sustain it; and given that IP are also in need of formal education for linking in broader world and no longer in isolation and marginalization the question is how. That problem itself is what culture-based education tries to solve at the most cost-effective approach it can be with optimal result to IPs
Indigenous people across Canada have been suppressed by the government, system, and settlers still to this day. The residential school system was a system of boarding schools that were established by the Canadian government and administered by various churches to assimilate Indigenous children into Euro-Canadian culture. Many of these children suffered physical, sexual, and emotional abuse from school staff. Even though residential schools have been abolished they can still affect indigenous people today. The book “Indian Horse” clearly represents the intergenerational trauma of Indigenous communities in Canada.
This paper will review the first five chapters in J.R. Miller’s book Shingwauk’s Vision: A History of Native Residential Schools. These chapters examine the events that took place before residential schools were made, as well as looking into the historical context of Canada during this time period. The first chapter of the book explains the way in which indigenous communities educated their children before contact by the European settlers. The educational systems from these indigenous communities were much different than the European educational systems, in the sense of a formal, rigid, institution.
In order to get rid of cultural assimilation policy, and to support self-determination, language revitalization, and cultural maintenance, “Report of the Royal Commission on Aboriginal Peoples” has been published. It announces the closer relationship between government and native people in Canada. In the report, they are willing to take self-governance instead of assimilation policy, and it shows a connection between self-governance and education. In this regard, they will pay much attention to the “education for self-determination”. However, this report is not only expresses the will to abolish cultural assimilation and achieve cultural maintenance, but also the desire to take control of their own education in a long term (Canada, Royal Commission on Aboriginal Peoples.
Before the Indian Act most of the young members of the First Nations followed the traditions and beliefs of previous generations, however, this changed with the introduction of Residential schools through the Indian Act. By 1948, there were 78 schools operating with nearly 10,000 students enrolled. This education network was established by the government but was controlled by the Catholic, Anglican and Presbyterian churches. The objective of this school system was to teach young aboriginals how to integrate themselves into the “normal” Canadian life. In other words, this whole system was a major cultural genocide.
Over many years the commonwealth and the state education departments have put enormous time and effort into producing a wealth of Aboriginal education resources. When developing school-based resources or selecting texts or materials, teachers should carefully evaluate their educational value for embedding Indigenous perspectives. Chris informs us that you can never have too many resources when teaching, especially within the Aboriginal community. He explains that so many resources can be found outside in the Indigenous community. The curriculum is an essential resource for educators to enforce in the classroom to ensure the students are achieving the outcomes for the year.
Aboriginal people taught their children the Traditional Ecological Knowledge (TEK) about the area they lived in and how to live off the land. They also taught important morals through fictional stories they made. The First Nations people taught everything orally. They had no form of writing. Most people at the time thought of the First Nations as primitive for their nomadic lifestyle and way the First nations were taught.
Competency 5 Applying Foundational Knowledge about First Nations, Métis and Inuit A teacher develops and applies foundational knowledge about First Nations, Métis and Inuit for the benefit of all students. a) understanding the historical, social, economic, and political implications of: a. treaties and agreements with First Nations; b. legislation and agreements negotiated with Métis; and c. residential schools and their legacy; b) supporting student achievement by engaging in collaborative, whole school approaches to capacity building in First Nations, Métis and Inuit education; c) using the programs of study to provide opportunities for all students to develop a knowledge and understanding of, and respect for, the histories, cultures,
Some strategies that can be used to enrich children’s understanding and respect for cultural identities within the services community may include: - • providing activities and opportunities that engage other cultures These activities could be a culture celebration for a day or week such as Chinese New Year, St Patrick’s Day, Christmas etc., where the children could come dressed up as something that represents that particular culture i.e. dragon, leppricon, Noah etc. and play games that originated from that culture, do drawings of things found in that culture or read books at story time that give information and embraces the culture. • engaging parents and families to discuss cultural practices.
Explaining Racial Variations in Education Introduction Racism still exists within educational institutions, and the socioeconomic gap between social classes is a key factor for the ongoing racial divide for students. In this essay I will demonstrate the reasons for the racial educational inequalities and variations that exist within school systems. The article “Explaining racial variations in Education” gives a persuasive argument as to why there are still racial variations that concern a student’s education. For example, the author, Caroline Hodges Persell, claims that race is not an individual attribute, rather it is a socially constructed system that involves individuals who have advantages over another group of individuals.
Although there are over 5000 indigenous communities around the world, the global responsibility to protect the indigenous is not being realized, since Indigenous communities still suffer socio-economical disadvantages, marginalization, discrimination and denial of justice to a certain extent. This is evident throughout the world, in nations such as Australia and Canada, which pride themselves on their nations freedom, equality and safely. Australia despite being a first world nation has immensely failed at protecting it’s indigenous population, most notably it’s Indigenous youth, since over 80% of youth suicides in 2010 were of young Aborigines. Early intervention is the key to protecting Aborigines, as commented by Social Justice Minster,
Imagine being ripped apart from family members, culture, tradition, and labelled a savage that needs to be educated. Imagine constantly facing punishment at school for being one’s self. Unfortunately, these events were faced head on for many First Nations people living in Canada in the late 20th century. These First Nations people were the victims of an extensive school system set up by the government to eradicate Aboriginal culture across Canada and to assimilate them into what was considered a mainstream society.
Janet Smylie presents the current challenges facing indigenous Canadians in Westernised educational models. The author outlines the impact of colonisation on indigenous sociocultural belief systems highlighting this as a mitigating factor in the low levels of indigenous youth literacy. Smylie summarises the need to incorporate conceptualisation of Aboriginal culture, learning styles and perceptions when drafting framework for literacy outcomes. Additionally, the author highlights the need for self-determination by utilising the knowledge within communities to officially establish intrinsic connection between health and literacy outcomes in indigenous communities. In particular, embracing indigenous values such as metaphysical beliefs and traditional
Residential Schools was an enormous lengthening event in our history. Residential schools were to assimilate and integrate white people’s viewpoints and values to First Nations children. The schools were ran by white nuns and white priests to get rid of the “inner Indian” in the children. In residential schools, the children suffered immensely from physical, emotional, sexual and spiritual abuse. Although the many tragedies, language was a huge loss by the First Nations children.
Cultural competency is found within different settings however, the setting which will be discussed in this paper will apply to a school setting. A school setting is where social workers “enhance the social and emotional growth and academic outcomes of all students” (SSWAA, n.d.). Furthermore, social workers not only work with students but also, work with parents, school administration, food department, special needs department, and school health services (nursing department). In conclusion, in this paper the culturally competent social work practice of working with the Latino community will be further discussed and analyzed.
I particularly agreed with the authors’ argument about blending cultural and academic knowledge (McKinley & Brayboy, 2005, p. 435). I think it is institution’s responsibility to respect their cultural knowledge but also provide appropriate academic knowledge, relative to Indigenous students to be able to actively engage in reciprocal learning with their cultural knowledge, which, then, adds value to their survivance practice. I find that this piece opened up a new way of looking at the challenges which Indigenous students encounter and the ways to move forward with the situation through changing the perception of education not only from Indigenous students, but also from the perspectives of non-Aboriginal members in institutions by providing a way to