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Reinforcing Indigenous knowledge based contextually meaningful Math and

Science curriculum using a Connectivist Approach in Saskatchewan inclusive


classrooms

Susan Wilson

Submitted to Dr. Matiul Alam


University of British Columbia
ETEC 521

December 3, 2008
Reinforcing Indigenous Knowledge 2

Abstract

Aboriginal education is very important in Saskatchewan. There is a wide achievement gap

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

Science class? Can the implementation of Information and Communication technologies,

integrated through a Connectivist learning theory approach, reinforce Indigenous knowledge

based contextually meaningful Math and Science curriculum?


Reinforcing Indigenous Knowledge 3

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

integration of learning technologies and Connectivist approaches to learning improve the

educational experiences of our Aboriginal children?

Aboriginal Education in Saskatchewan

Aboriginal education is important in Saskatchewan. In her presentation to 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

non-aboriginals (October, 2007).

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

high-school diploma. Comparing those with completed postsecondary education is equally

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

education in Saskatchewan, the statistics show an alarming difference in educational completion


Reinforcing Indigenous Knowledge 4

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,

Corinne Mount Pleasant-Jetté, an Assistant Professor of Engineering and Computer Science at

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:

the disproportionately high level of poverty in Aboriginal communities, and the


foreign nature of school science and mathematics for many (but not all)
Aboriginal students due to the culture clashes they experience when they move
from their home culture to the culture of school science and mathematics"
(Aikenhead, 2006).

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

of learning Math or Science through a predominantly Indigenous approach. Traditional

storytelling, Indigenous knowledge, perspectives, values and culture have not had a large part in

Saskatchewan curriculum.

What does this mean for Aboriginal Students?

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

integration of Indigenous knowledge into curricula.

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)

What is Indigenous Knowledge?

Marie Battiste attempted to answer the question "What is Indigenous Knowledge?"

reasoning that:

finding a satisfactory answer to this question is the necessary first step in


remedying the failure of the existing First Nations educational system and in
bringing about a blended educational context that respects and builds on both
Indigenous and Eurocentric knowledge systems (2005).
Reinforcing Indigenous Knowledge 6

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

knowledge is inferior has been systematically reinforced by attributing scientific discoveries to

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

Aboriginal knowledge in any documentation or curriculum.

Indigenous scholars discovered that Indigenous knowledge is far more


than the binary opposite of western knowledge. As a concept, Indigenous
knowledge benchmarks the limitations of Eurocentric theory -- its methodology,
evidence, and conclusions -- reconceptualizes the resilience and self-reliance of
Indigenous peoples, and underscores the importance of their own philosophies,
heritages, and educational processes. Indigenous knowledge fills the ethical and
knowledge gaps in Eurocentric education, research, and scholarship.
(Battiste, 2005)

The Royal Commission on Aboriginal Peoples (RCAP) compiled research on and

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

and is spiritual in essence. Because of this, knowledge is sacred.

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

Elders (RCAP, 1996).

Indigenous Knowledge in Education

"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

into the Canadian educational system" (Battiste, 2005).

Recommendations for Change

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

Aboriginal children may be raised in a family environment that emphasizes cooperation

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

prohibit learning in the school environment and result in failure or dropping-out.

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.

Saskatchewan Education's secondary science curriculum (September, 1992) addresses

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,

while ensuring that the following expectations are upheld:

• concentrate on positive and accurate images;


• reinforce and complement beliefs and values;
• include historical and contemporary insights;
• reflect the legal, political, social, economic and regional diversity of Indian and
Métis peoples;
• affirm life experiences and provide opportunity for expression of feelings.
Reinforcing Indigenous Knowledge 9

In their Science 10 document, created in 2005, Saskatchewan Education made significant

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

the "acceptance" category on Bennett’s “developmental model of intercultural

sensitivity” (DMIS) (1986, 1993); a framework to explain the reactions of people to

cultural difference. To continue in a direction of improvement, Aikenhead suggests that

Saskatchewan's science curriculum needs to progress from "acceptance" to the successful rating

of "integration".

In other words, to achieve success in schools, Saskatchewan


Learning needs to recognize Indigenous knowledge as
foundational to school science, and then it needs to facilitate the
development of an enhanced science curriculum (in collaboration
with First Nations and Métis communities, as mentioned above)
and to facilitate the development of culturally responsive school
science programs and resources, along with the development of
more culturally sensitive science teachers. (Aikenhead, 2006)

Connectivism and Indigenous Knowledge Systems

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

we empower students to improve their learning experiences?

George Siemens, Associate Director, Research and Development, Learning Technologies

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

underlying social environments" (2004). Analysis of Connectivism in terms of its connections

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.

1. “Connectivism is the integration of principles explored by chaos, network, and


complexity and self-organization theories” (Siemens, 2004).

An important principle in the formation of Connectivism is that of chaos theory; learning

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

chaos can even be related directly to Science class.

[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)

2. “Learning is a process that occurs within nebulous environments of shifting core


elements – not entirely under the control of the individual. Learning (defined as
actionable knowledge) can reside outside of ourselves (within an organization or a
database), is focused on connecting specialized information sets, and the connections
that enable us to learn more are more important than our current state of knowing”
(Siemens, 2004)
Reinforcing Indigenous Knowledge 11

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

Personal Learning Networks, completion of work-related tasks, and participation in

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

as Indigenous Knowledge Systems did not distinguish between individual knowledge,

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

and the learning environment. .

3. “Connectivism is driven by the understanding that decisions are based on rapidly


altering foundations. New information is continually being acquired. The ability to
draw distinctions between important and unimportant information is vital. The ability
to recognize when new information alters the landscape based on decisions made
yesterday is also critical” (Siemens, 2004).

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

importance of understanding traditional knowledge systems; most focused on assimilation of 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

perspectives (Barnhardt & Kawagley, 2005).


Reinforcing Indigenous Knowledge 12

Connectivism places importance on the currency of knowledge. Since Indigenous

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

most Saskatchewan classrooms or even in the knowledge base of our teachers.

4. “The integration of cognition and emotions in meaning-making is important. Thinking


and emotions influence each other. A theory of learning that only considers one
dimension excludes a large part of how learning happens” (Siemens, undated).

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).

5. “Learning and knowledge rests in diversity of opinions” (Siemens, undated).

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

facilitating understanding and appreciation between the two.

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

reinforcing the cycle of knowledge development.

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

is always a schedule to follow. “Often, traditional knowledge is intended to be conveyed only at

particular times or locations and in specific contexts” (RCAP, 1996).

Information and communication technologies can help connect Aboriginal Elders to

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

calling a number on the telephone), videoconferencing, digital storytelling and webcasting.

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 and Connectivism

"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

school (RCAP, 1996).

Traditionally Indigenous education instilled responsibility into these youth through

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).

In a Connectivist environment, Aboriginal youth can be a part of an active learning

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

Aboriginal role model based on his achievement, leadership and innovation.

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.

A Connectivist approach in the classroom will facilitate the creation of networks

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,

while providing valuable learning experiences.

Conclusion

Connectivism is suited to Aboriginal learners. The disconnect between Western and

Aboriginal knowledge systems and the diversity of opinions between Aboriginal and Non-

Aboriginal students can be embraced and celebrated. Information and communication

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

will once again be responsible for their learning.


Reinforcing Indigenous Knowledge 17

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