Running Head: LOOKING BACK, LOOKING FORWARD

Learning Task #3: Looking Back, Looking Forward

EDUC 530 – S01: Indigenous Education

Colin Harney, Kristin Maukonen, Karishma Samra, Samantha Sirianni & Megan White

University of Calgary

Resource List
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Alberta Education. (n.d). Education for reconciliation. Retrieved from

https://education.alberta.ca/first-nations-m%C3%A9tis-and-inuit-education/education-for-

reconciliation/everyone/overview/

Alberta Education. (2005). Our words, our ways: Teaching First Nations, Metis, and Inuit learners.

Retrieved from https://education.alberta.ca/media/3615876/our-words-our-ways.pdf

Alberta Regional Consortium. (2016). ARPDC professional development sources. Retrieved from

https://arpdcresources.ca/?source=crc

Calgary Board for Education. (2018, June 20). Indigenous education (k-12). Retrieved from

https://www.cbe.ab.ca/programs/supports-for-students/Pages/Aboriginal-Education.aspx

Goesen, D., Nikolidas, M., Gamble, K., Houghland, M. (n.d.) Weaving math: Aboriginal

mathematics inquiry team. Retrieved from

https://burnabyschools.ca/indigenouseducation/wp-content/uploads/sites/4/2017/11/weaving-

math.compressed.pdf

Manitoba Education and Youth. (2003). Integrating Aboriginal perspectives into curricula: A

resource for curriculum developers, teachers, and administrators. Retrieved from

https://www.edu.gov.mb.ca/k12/docs/policy/abpersp/ab_persp.pdf

Project of Heart. (2015, July 23). Truth and reconciliation resources for teachers.

http://projectofheart.ca/ontario/2015/07/23/truth-and-reconciliation-resources-for-teachers/

Snively, G. & Williams, L. (2016, December 15). Knowing home: Braiding Indigenous science with

western science, book 1. Retrieved from https://pressbooks.bccampus.ca/knowinghome/

Introduction
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Throughout our class we have been exposed to a large amount of knowledge that circles

around the various Indigenous Ways of Knowing. This has provided us with the skills and

knowledge to sort through resources for validity to find out what is relevant and beneficial to

teaching a wide range of learners. For our artefact we have built a resource list that expands upon

our various specializations while providing the opportunity to integrate Indigenous perspectives

into the classroom in a meaningful way. These resources include Professional Development

opportunities, websites, and a multitude of frameworks. In the following analysis, each group

member has decided to connect one or more of our resources from this list to our specializations

to show how the resources can be connected and brought into the classroom.

English Language Arts (ELA)

There are many ways which we could integrate Indigenous Ways of Knowing into

English Language Arts (ELA). Indigenous stories, authors, and musicians are some ways that

Indigenous content can be integrated into teaching ELA. Also making students aware of how

important listening is and what role they should play within a group along with starting to bring

in Indigenous themes into the ELA content will create a beneficial learning environment. One

beneficial resource is Integrating Aboriginal Perspectives into the Curricula (2003) by Manitoba

Education which shows how Indigenous Ways of Knowing can be integrated into all subject

areas in a positive and respectful way.

Inclusive

Inclusive education strives to create a community of people who are accepting of others

differences and needs. The Government of Alberta declared that “education in Alberta is based

on the values of opportunity, fairness, citizenship, choice, diversity, and excellence” in the “best

interest of the child” (Alberta Education, 2013). Inclusion means addressing the diversity of

students and student knowledge in your classroom and teaching to it. By teaching Indigenous
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ways of knowing and incorporating Indigenous content, teachers are being inclusive. It is crucial

however, for the incorporation of these to be thoughtful and authentic and representative of the

culture itself. It also is important to not single out Indigenous students or Indigenous knowledge,

but incorporate Indigenous knowledge and other diverse sources of knowledge into teaching to

give students multiple perspectives and ways of thinking about a concept. Lindsay (2003)

explains that inclusive education “removes barriers, improve outcomes and removes

discrimination” (p.3) which encourages students to be more accepting and open minded to one

another and their values, beliefs and ideas. Thoughtfully incorporating Indigenous culture and

knowledge into the classroom can assist with this.

Mathematics

The resource list that we created can help many teachers in ways they can incorporate

Indigenous ways of knowing as a process rather than content. For Math specifically, the

resources touch on information for the teacher to employ strategies that integrate Indigenous

process. One particular resource, Integrating Aboriginal Perspectives in Currciula (2003), gives

historical information for teachers to use for themselves and tied in Indigenous ways of knowing

into the learning outcomes. Teachers are able to go through the resource and pull out information

they find useful. For example, grade 5-8 Math teachers can “describe the significance of the

number 4 in Aboriginal cultures or identify that the base 10 math system is not used by all

cultures” (Manitoba, 2003, p. 26). This resource ties the learning outcomes into Indigenous ways

of knowing in a procedural way for deeper and more meaningful learning. It also builds on

knowledge and learning outcomes from previous grades till grade 12 where teachers can

challenge student views.

Music
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There are multiple ways in which Indigenous Ways of Knowing and decolonizing

processes can be woven into the music curriculum, as long as they are approached with honesty,

humility, and a willingness to learn. As music educators it is important that we have a

knowledge base surrounding music and traditions of various cultures so as not to unknowingly

engage in appropriation. The instrumental music curriculum can seem like more of a challenge

when thinking about how to approach Indigenous content and processes, simply because of the

nature of band and its European roots. However, this is where we can extend the learning that

we have done in this class, use our resource list [and more], and really delve into decolonizing

processes. For example, stepping away from directing the ensemble at all times during rehearsal,

providing small group experiences, and setting up in a circle could be ways in which to share,

discover and create all together. Collaborating with Indigenous artists like Walter White Bear

and Chantal Chagnon would also provide rigorous and authentic learning opportunities. These

strategies help to break free of traditional practices, which can sometimes stifle creativity, enable

self-centered practices, and impede true experiential and reflective learning. Valuing

contemporary Indigenous musicians is also an integral part of being a music educator. Artists

like Jeremy Dutcher, A Tribe Called Red, and Tanya Tagaq are important role models for all

musicians. It is important to strive for that deeper meaning [the bottom of the iceberg] when

weaving Indigenous content into band class, and I think one way of doing that is by explicitly

helping students to connect to music [in any form] and understand it as a means for expression

and connection. Particularly, the Project of the Heart website has a section dedicated to

curriculum resources by subject, including music, and offers various lesson ideas that include

Indigenous Ways of Knowing.

Science
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Indigenous Ways of Knowing may be implemented within the science curriculum in a

multitude of ways. Explicit examples of how this may be put into action stem from the extensive

research conducted within Linking Indigenous and Scientific Knowledge of Climate Change

(2011). As stated by Alexander et al. (2011), “Our aim is to contribute to the thoughtful and

respectful integration of indigenous knowledge with scientific data and analysis, so that this rich

body of knowledge can inform science and so that indigenous peoples can use the tools and

methods of science for the benefit of their communities if they choose to do so” (Alexander et

al., 2011, p. 477). Through proper and careful integration of Indigenous Ways of Knowing, we

could expand our current Western ideologies of mainstream science and forge new meaningful

perspectives for both Indigenous and non-Indigenous students. Enacting this approach within the

confines of the science curriculum would provide students with the holistic Indigenous context

and beliefs with respect to whichever field of Western science is being examined/studied.

Conclusion

The resources that we have compiled are just a few that we can use to build our

knowledge base around Indigenous history, culture, traditions, and truth and reconciliation so

that we can come to the table informed and ready to collaborate with the Indigenous community

in order to strive towards an honest and inclusive education for all of our students.

References

Alexander, C., Bynum, N., Johnson, E., King, U., Mustonen, T., Neofotis, P., ... & Vicarelli, M.

(2011). Linking indigenous and scientific knowledge of climate change. BioScience,

61(6), 477-484. http://www.jstor.org.ezproxy.lib.ucalgary.ca/stable/10.1525

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Manitoba. Manitoba Education and Youth, & Labelle, L. (2003). Integrating aboriginal

perspectives into curricula: A resource for curriculum developers, teachers, and

administrators. Manitoba Education and Youth.

Alberta Education. (2013). Ministerial order on student learning (#001/2013). Retrieved from:

http://education.alberta.ca/department/policy/standards/goals.aspx

Lindsay, G. (2003). Inclusive education: A critical perspective. British Journal of Special

Education, 30(1), 3-12.