Examples of formal and informal Indigenous Education from a ‘student of life’ who describes the importance of language and land-based learning.
Examples of formal and informal Indigenous Education from a ‘student of life’ who describes the importance of language and land-based learning.
This program utilizes traditional knowledge and ceremony to advance the intentions of corrections institutions.
This program offers inmate populations an opportunity to learn life skills and coping strategies through Anishinawbek wellness teachings and ceremony. The program hopes that inmates will have a better understanding of traditional knowledge as they practice sharing in circles, smudge to get ready for ceremony, as well as, engaging in a community pipe. Group sharing provides the inmates with a safe place to talk about themselves and offers a break from being stuck in an incarceration setting.
Angela Brockway, Education Outreach Officer, and Madison Bartlett, youth participant, discuss the annual land-based youth camp, coordinated by Qalipu First Nation, that takes place for all grade 5 students in western Newfoundland.
Angela Brockway, Education Outreach Officer, and Madison Bartlett, youth participant, discuss the annual land-based youth camp, coordinated by Qalipu First Nation, that takes place for all grade 5 students in western Newfoundland.
Kakwiranó:ron Cook talks about the First Peoples House and McGill University’s initiatives to support Indigenous students in their academic studies and life on campus.
Since 1997, First Peoples House (FPH) has offered culturally appropriate support services for the university’s Indigenous learners. Often described as a “home away from home,” this dedicated space plays the role of community gathering place, healing, referral, support, tutoring, mentoring and educational guidance and even residence for several students. Some of the activities organized throughout the year include community soup and bannock dinners as well as mid-semester and annual events. In the summer, the FPH, in collaboration with the Faculty of Medicine, organizes the Eagle Spirit Camp, a three-day camp for potential future students aged 13 and 17, with the aim of encouraging them to realize their full educational and personal potential. Other events are organized in collaboration with other groups such as the Indigenous Student Alliance (ISA), a student interest group made up of Indigenous and non-Indigenous students and the Social Equity and Diversity Education’s Office (SEDE). For example, the Indigenous Awareness Week is held each year and culminates in a Pow Wow on campus in the fall semester, and the Indigenous Educational Series is organized, which takes place during the winter term and aims to raise awareness among the student population of Indigenous issues in Canada.
Marilyn John, a math tutor at Se’t A’newey Kina’matino’Kuom, in Miawpukek First Nation, describes her work with students in grades 7,8 and 9. She talks about the community’s loss of language and the challenges of reviving Mi’Kmaw 80 years later. She concludes by advocating for the reintroduction of traditional crafts.
Marilyn John, a math tutor at Se’t A’newey Kina’matino’Kuom, in Miawpukek First Nation, describes her work with students in grades 7,8 and 9. She talks about the community’s loss of language and the challenges of reviving Mi’Kmaw 80 years later. She concludes by advocating for the reintroduction of traditional crafts.
Brenda Jeddore, a teacher at Se’t A’newey Kina’matino’Kuom, in Miawpukek First Nation, describes how she augments the provincial music program by including traditional Mi’Kmaw culture and music expressed through song, dance and drumming.
Brenda Jeddore, a teacher at Se’t A’newey Kina’matino’Kuom, in Miawpukek First Nation, describes how she augments the provincial music program by including traditional Mi’Kmaw culture and music expressed through song, dance and drumming.
Angela Christmas, who teaches grades 1-9 at Se’t A’newey Kina’matino’Kuom, on Miawpukek First Nation, describes the advantages of teaching Mi’kmaw and sign language simultaneously. She also discusses her home reading program, which enables children to teach other family members Mi’kmaw.
Angela Christmas, who teaches grades 1-9 at Se’t A’newey Kina’matino’Kuom, on Miawpukek First Nation, describes the advantages of teaching Mi’kmaw and sign language simultaneously. She also discusses her home reading program, which enables children to teach other family members Mi’kmaw.
Learning nēhiyawēwin through language acquisition methods that have informed Bringing nēhiyawēwin Home, a program designed by Belinda Daniels and offered through READ Saskatoon.
Belinda Daniels, onikanew (she who leads), runs a program through READ Saskatoon called, Bringing nēhiyawēwin Home. The program was born from the idea of learning language in a natural setting by enjoying food at the kitchen table, intergenerationally, with family members. The nēhiyawēwin (Cree) language classes are offered to anyone who wants to learn nēhiyawēwin in Saskatoon and encourages learners of all ages.
Language learners come to the class in a good way by introducing and positioning themselves in the community. The group offers tobacco to the language spirit and follows protocol by saying a prayer and smudging at the beginning of class. By learning Cree around the kitchen table, learners are able to learn food terminology in a coincidental way. Some terms and vocabulary include learning how to ask and say: Are you hungry?; I am hungry; What is this?; this is good; I would like some more; soup, bannock, pop, juice, milk, salad, pizza, etc.
In the classes, Daniels employs three language learning methods which are the direct method, task-based learning, and accelerated second language acquisition. Daniels hopes that her students become intrinsically motivated to bring language home and pass it on to the next generation of nēhiyawēwin language learners. By reclaiming language we work to restore identity, nationhood, and make gains towards sovereignty and self-determination.
4 Seasons of Reconciliation is a multi-media teaching unit that promotes a renewed relationship between Indigenous Peoples and Canadians.
This educational initiative, developed for secondary, post-secondary and the workplace, incorporates teacher guides, slideshows, videos and films along with engaging online portals.
The reconciliation education resources are produced under the guidance of the ‘4 Seasons of Reconciliation Indigenous Advisory Circle.’ We work in a spirit of collaboration and co-creation with the Indigenous contributors featured throughout our resources and education units.
This resource is available for professional development use and educational purposes in workplaces and education sectors and aims to assist in meetings some of the Truth and Reconciliation Calls to Action.
For more information, please visit: https://www.reconciliationeducation.ca/.
4 Seasons of Reconciliation was produced by Productions Cazabon in collaboration with First Nations University of Canada (FNUniv) and with support from FNUniv, the Aboriginal Healing Foundation, and the National Centre for Collaboration in Indigenous Education.
John Jerome Paul discusses his work with Mi’kmaw Kina’matnewey and his nearly 50 years working in Indigenous education.
John Jerome Paul discusses his work with Mi’kmaw Kina’matnewey and his nearly 50 years working in Indigenous education.
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