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Susan Wilson
December 3, 2008
Reinforcing Indigenous Knowledge 2
Abstract
between aboriginal and non-aboriginal students in the province. There is an even greater divide
in the numbers of aboriginal versus non-aboriginal students entering fields requiring Math and
Science. What are some of the key factors affecting Aboriginal students in high school Math and
Saskatchewan Education is failing our Aboriginal Children. It is suggested that the key
to improvement is to integrate Indigenous Knowledge into our curricula. But, what is the most
effective means to developing culturally responsive programs and resources and culturally
sensitive science teachers? Should our focus be on what content is included in the curriculum or
should we examine how that content is delivered, interacted with, or embraced? Can the
Saskatchewan Aboriginal Literacy Network Community Outreach, Dr. Lillian Dyck quoted
statistics from the 2001 report by Stats Canada; 14 per cent of Saskatchewan's population is
aboriginal compared to 3 per cent of Canada's population. At this time, almost 60 per cent of
aboriginals living off the reserves were under 25 years of age compared to under 35 per cent of
According to the 2006 Canadian census, 50.6 per cent of Saskatchewan aboriginal
people, aged 15 and over, has an educational qualification like high school graduation or its
equivalent, with 22.0 per cent having a high-school diploma. Comparatively, 72.4 per cent of the
non-aboriginal population has attained the same educational standing with 27.5 per cent having a
alarming; 28.6 per cent of the aboriginal population and 44.9 per cent of the non-aboriginal
population.
Given the fact that aboriginal and non-aboriginal children receive the same public
rates. This inequity will come to have an even greater impact on our province as the aboriginal
population continues to grow. Senator Dyck projects that by the year 2045, 50 per cent of
Saskatchewan's population will be aboriginal. In subsequent slides, she states that it will take 26
years for aboriginals to catch up to non-aboriginals in terms of the education gap and that 70 per
cent of aboriginals living on reserves will not complete high school (October, 2007)
While all areas of aboriginal education face difficulties, it is the purpose of this paper to
focus on improvements specific to aboriginal Science and Math education in Saskatchewan. The
Canadian Council on Learning (2007) states that aboriginal children are under-represented in
science and engineering occupations. Dr. Edward Doolittle, Head of the Department of Science
at the First Nations University of Canada in Regina, is quoted as saying that aboriginal children
have a great deal of difficulty in learning math (as per Eggertson, 2004). In the same article,
Montreal's Concordia University, offers that of the approximately 165 thousand professional
Canadian engineers, only about 150 are of aboriginal descent (as per Eggertson, 2004). Glen
Aikenhead, assistant professor at the University of Saskatoon, Faculty of Education, cites two
main causes:
Dr. Doolittle explains that aboriginal children are not incapable of the learning and that
mathematics played a central role in the lives of young indigenous peoples through traditional
storytelling that included numerical sequences, patterning and other abstract mathematical
concepts (as per Eggertson, 2004). Unfortunately, Aboriginal children so not have the advantage
Reinforcing Indigenous Knowledge 5
storytelling, Indigenous knowledge, perspectives, values and culture have not had a large part in
Saskatchewan curriculum.
The culture of a learner plays a central role in learning science (Jegede, 1995). The
manner in which science curriculum has been developed and implemented gives the impression
that Indigenous knowledge is inferior to Western knowledge. The opposition of Western and
Indigenous world views creates problems for Indigenous learners. Prior knowledge and
conceptions cannot be separate from learning; "one's culture programs a person's thoughts,
feelings and actions" (Jegede, 1995, p.104). Dr. Olugbemiro Jegede, Distance and Science
Education Consultant to the United Nations Development Program and the Commonwealth
Secretariat in London, believes that improvement can be realized through the authentic
Rather than attempt to 'convert' students so that they shed their indigenous
'primitive' world view in favor of 'more scientific' explanations, school science
and mathematics should recognize the situations in which these 'primitive' views
are useful and those which may also, or instead, be approached through them.
(Jegede, p. 105)
reasoning that:
Battiste points out that there has been a trend in history of European dominance over scientific
discoveries. The prevailing notion that European science is superior and non-European
European-sounding names and sources. This strategy has succeeded in portraying Indigenous
peoples as passive recipients of Western knowledge. Even more detrimental has been the
historical Canadian push for Aboriginal assimilation and the lack of inclusion of traditional
interviews with diverse Aboriginal groups across Canada. Based on Elder descriptions, the paper
describes Indigenous Knowledge as "a discrete system of knowledge with its own philosophical
and value base" (1996). There is a belief that traditional knowledge all stems from the Creator
Indigenous knowledge places special importance on Mother Earth and the Circle of Life
while they see Western knowledge as "secular or objective, divorced from spiritual
understanding and deeply imbedded values and ethics" (RCAP, 1996). Grown over centuries of
development, Aboriginal belief patterns differ significantly from European beliefs and from
those of other Aboriginal groups. Aboriginal nations each have their own body of knowledge
including language, dance, stories, ceremonies, histories and relationships. Generally speaking,
however, aboriginal knowledge systems are holistic and mainly oral with knowledge being
Reinforcing Indigenous Knowledge 7
passed from one generation to another through detailed stories, modeling and instruction by
"The new theoretical and methodological paradigms that have been created to understand
Indigenous knowledge have illustrated its role in creating shared capacities that can alleviate
poverty and create sustainable development" (Clarkson, Morrisette, &. Regallet as per Battiste,
2005). Internationally, Indigenous knowledge has been acknowledged and protected. Canada
has "participated in, ratified, and affirmed most of the international obligations" (Battiste, 2005).
But we have not yet made Indigenous knowledge a priority in our public education systems.
"Indigenous knowledge is now seen as an educational remedy that will empower Aboriginal
students if applications of their Indigenous knowledge, heritage, and languages are integrated
The Royal Commission on Aboriginal Peoples (RCAP) states that a strong aboriginal
identity is important to indigenous youth; that education must strive to develop the whole child
intellectually, emotionally, spiritually and physically (1996). The report recognizes that the
majority of aboriginal youth do not attain this level of education in Canadian schools and that,
"(r)ather than nurturing the individual, the schooling experience typically erodes identity and
self-worth" (RCAP, 1996). Aboriginal students are more likely to leave school before
graduation, and those that remain in the system encounter multiple levels of racism; both
interpersonal and through denial of Aboriginal knowledge, values and perspectives in the
curriculum.
Reinforcing Indigenous Knowledge 8
and non-competitiveness, believing that knowledge is to be shared for the benefit of others. The
"Principle of Non-Interference" may have been practiced; adults do not interfere in the decisions
made by a child unless it is to protect them from danger. In direct opposition to this, classroom
experiences in public schools emphasize individual achievement and the authority of the
teacher. The difference in perspectives between a child's home life and their school life creates
cultural conflict in the child. Results may be that the child experiences doubt about the validity
of their own aboriginal identity. This causes children to retreat in an attempt to avoid criticism
and rejection. They may strive to change and assimilate into the culture that they are beginning
to perceive as more proper or acceptable. The internal conflicts may produce attitudes that
RCAP acknowledges that changes are being made; that curricula are becoming more
integrated with traditional knowledge and that the number of resources portraying aboriginals in
negative manners is decreasing. But the report also states that change and improvement is
occurring too slowly and perhaps not at a level that will prompt effective change.
indigenous students stating that the responsibility for providing accurate and appropriate
inclusion rests on teachers. According to the Physics 20 document, (Core Curriculum and Other
Initiatives, 1992) teachers are to evaluate resources for bias and teach children to recognize bias,
improvements in dealing with "Indian and Metis Content and Perspectives", developing a multi-
faceted approach to inclusive education. Glen Aikenhead referenced the five facets to integration
of Indian and Metis perspectives saying that Saskatchewan's Science 10 curriculum would rate in
Saskatchewan's science curriculum needs to progress from "acceptance" to the successful rating
of "integration".
What is the most effective means to developing culturally responsive programs and
resources and culturally sensitive science teachers? Should we be as concerned with the content
included in the curriculum as we are with the implementation of the curriculum? If current
philosophies of education are moving away from the teacher as authoritarian and sage, how do
Center, writes about the concept of Connectivism (2004). Siemens explains that "the three broad
learning theories most often utilized in the creation of instructional environments... were
Reinforcing Indigenous Knowledge 10
developed in a time when learning was not impacted through technology" and that "(l)earning
needs and theories that describe learning principles and processes, should be reflective of
to Indigenous knowledge demonstrates that using a Connectivist approach in Science and Math
classes can help Aboriginal students deal many of the issues they currently face.
is no longer linear. “…chaos states that the meaning exists – the learner's challenge is to
recognize the patterns which appear to be hidden. Meaning-making and forming connections
between specialized communities are important activities (Siemens, 2004). Chaos is a concept
celebrated by Aboriginals who do not identify with the linear view that is ubiquitous in Western
science classes. Holistic approaches place importance on “the relationship among things as well
as the unity and integrity of things” (RCAP, 1996). “Linear approaches to analysis cannot be
applied to cyclical systems and, as everyone now realizes, ecosystems are in fact complex cycles
of recirculating energy, matter and relationships” (RCAP, 1996). Aboriginals’ familiarity with
[The] notion of constant motion, which the quantum physicists sometimes talk
about in terms of chaos theory, we've always talked about in terms of
the trickster. In other words, the whole notion of chaos is not new to us at
all. We've always known the trickster….
(Blair Stonechild, May 10, 1993 as per RCAP, 1996)
Complementary to Indigenous Ways of Knowing, Siemens points out that formal learning
is not the only or even the best way to grow knowledge; informal learning, development of
Communities of Practice are valuable experiences. Siemens explains that learning is a lifelong
process which parallels the importance Aboriginals place on learning and the life cycle. Another
similarity is Siemens' position that learning and work-related activities are not separate. Just
community knowledge and the environment, so Connectivism acknowledges that knowledge can
be distributed among others and among artifacts. There is decreased separation of the learner
There is a significant "paradigm shift" (Barnhardt & Kawagley, 2005) occurring where
Indigenous knowledge systems are being recognized and accepted for their integrity. Where
traditional knowledge has been dismissed as "inconsequential and unfounded" (RCAP, 1996),
Western academics are starting to recognize the significance of Indigenous understandings of the
universe, ecology and nature. Until recently, there was very little literature focusing on the
Western/scientific world view. Both Aboriginal and non-Aboriginal people will benefit from
recognizing of the co-existence of multiple worldviews and knowledge systems. They will
benefit from understanding and relating to a world that is multi-dimensional and full of varied
knowledge and ways of knowing are only now becoming recognized by Western scientists and
educators; literature that addresses traditional knowledge is must be searched, located, validated
and interpreted. It will not be found in the outdated textbooks and curriculum guides currently in
Education provided for First Nations people must be holistic, addressing spiritual,
emotional, intellectual and physical development (RCAP, 1996). Predominantly oral, knowledge
is passed on through stories. These stories are multi-dimensional and contain complex moral and
ethical issues (RCAP, 1996). For Aboriginal learners, “…the particulars come to be understood
in relation to the whole, and the “laws” are continually tested in the context of everyday
survival” (Barnhardt & Kawagley, 2005). The Medicine Wheel is an important teaching and
communication tool that can be used to represent the importance of the life cycle in learning. It
is the whole picture that is important, even though individual components may seem more
compelling at times. “Learning at one stage has implications for subsequent stages. An adult
who has not had the opportunity to develop fully may have to address growth needs later in life”
(RCAP, 1996).
In their 2005 paper, Barnhardt and Kawagley recognize that "the incongruities between
western institutional structures and practices and indigenous cultural forms will not be easy to
reconcile". Many social structures and practices of the western world are in direct opposition to
those of the aboriginal community. Perhaps it is in the celebration of diversity and the varying
Reinforcing Indigenous Knowledge 13
dynamics that the two systems could be integrated into curricula in a complementary and
harmonious way. Connective learning can provide the foundation for integration of Western and
Indigenous ways of knowing while retaining and Aboriginal and Non-Aboriginal Identities and
6. Connectivism also addresses the challenges that many corporations face in knowledge
management activities. Knowledge that resides in a database needs to be connected with
the right people in the right context in order to be classified as learning….
Information flow within an organization is an important element in organizational
effectiveness…. Creating, preserving, and utilizing information flow should be a key
organizational activity. Knowledge flow can be likened to a river that meanders through
the ecology of an organization. In certain areas, the river pools and in other areas it
ebbs. The health of the learning ecology of the organization depends on effective
nurturing of information flow.
Traditional learning begins before birth and continues after formal education has ended,
culminating in Elders who then transmit the knowledge to the youth of the community (RCAP,
1996). Even though Siemens statements refer to corporate knowledge, they can be applied to
Aboriginal Elders. Elders hold the database of information. The health of the Aboriginal
learning community depends on the effective nurturing of the Elders’ system of knowledge.
Elders know and live the culture of the community; they are the conscience of the community
(RCAP, 1996). When accessed, knowledge flows from Elders through traditional stories and
apprenticeship. They are the hubs who foster and maintain the flow of knowledge. Their
purpose is to pass on the lessons given to them by the Creator, thus renewing the system and
Unfortunately, Elders do not play a significant role in the public education system; there
are many obstacles to their involvement. Traditional knowledge and expertise is not recognised
in the same manner as post-secondary degrees and thus is not compensated or supported. School
timetables do not allow for traditional learning in a way that Elders are comfortable with. There
Reinforcing Indigenous Knowledge 14
schools. There are many easy to use and inexpensive ways that teachers can invite Elders into
the classroom; audio podcasts (new technologies allow subjects to create podcasts by simply
Teachers need to reach out to Elders and respectfully ask for help. Technology can help bridge
the geographic or socio-economic divide between the Elders and the classroom.
“Education is what shapes young minds, and Elders have a passionate concern for the
future of Aboriginal children and the Aboriginal way of life” (RCAP, 1996). But Elders need to
be invited into our classrooms and into our lives. Aboriginal youth of today have a desperate
need for the advice, wisdom and attention of Elders but they are too lost to ask for it themselves.
"Aboriginal youth today straddle two worlds" (RCAP, 1996). A strong Aboriginal
Identity is required to face the point of intersection of these conflicting worldviews. However,
this strong identity is not a possibility for the vast majority of Aboriginal youth who are simply
struggling to survive. Substance abuse, suicide, criminal behavior, and teen pregnancy are
significant challenges made even more probable once a child makes the decision to drop out of
apprenticeship and modeling. A man or woman's role in the community was valued and
Aboriginal youth witnessed their future roles in authentic situations. There were celebrations
once youth attained levels of responsibility; rites of passage, ritual dances. Traditional education
Reinforcing Indigenous Knowledge 15
prepared youth to proceed through the circle of life and function successfully as adults in their
communities.
Conversely, public education systems alienate Aboriginal youth and their families,
causing the Aboriginal Identity of the youth to wither instead of strengthen. The absence of
Aboriginal role models, lack of authentic language or authentic experiences, cultural disconnect
and the "emphasis on intellectual cognitive achievement at the expense of spiritual, social, and
physical development; and the marganilization (sic) of youth in decision making about their
education" (RCAP, 1996) do not support empowerment of Aboriginal youth. "This sense of
disempowerment signals that the experience of youth is out of alignment with statements by
Aboriginal leaders who place hope and trust in youth as the next generation of leaders (RCAP,
1996).
community made up of aboriginal and non-aboriginal peers, experts, and role models. Being a
part of a learning community will help youth become respected and responsible partners in their
education. Information and communication technologies enable Aboriginal youth from many
parts of the world to connect and build networks. Aboriginal youth will have access to role
models like John Herrington, the first Native American in space and be able to interact with him
through his blog. They can research people like Daniel McKennitt who was nominated as an
Connective technologies will allow Aboriginal students a voice to express their personal
experiences on a journey to deeper analysis and understanding. They will be able to reflect on
their own thoughts, experiences and opinions and reflect on the thoughts, experiences and
opinions of Aboriginal youth from all around the world. Aboriginal youth benefit
Reinforcing Indigenous Knowledge 16
from participatory educational experiences that use "research projects, oral histories, theatre,
drawing techniques and other forms of creative expression to do analysis" (RCAP, 1996). It is
important that knowledge is shared by all participating and that collaboration and cooperation
replace competition.
comprised of Aboriginal youth and Elders. These networks will provide structure and support to
Aboriginal youth as they develop ideas around their Aboriginal Identity and the disconnect
between Aboriginal and Western ways of knowing. They will fill the need for closer interaction,
Conclusion
Aboriginal knowledge systems and the diversity of opinions between Aboriginal and Non-
technologies can facilitate the connections Aboriginal students make with themselves, with their
peers, with their communities, with the curriculum content and with Elders. Aboriginal students
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