I was able to be exposed to many resources this week, including readings from Battiste, a star article (http://www.thestar.com/opinion/commentary/2015/07/07/universities-decolonize-their-courses-and-campuses-goar.html) and an insightful presentation on a Master’s thesis, that all focused around the decolonization of the education system in Canada. Though the truth and reconciliation act, universities and grade level education institutions have been working toward making indigenous issues a main focus in and outside the classroom. As a university student learning to become a teacher, I find that being given the opportunity to re-examine what decolonization means and what steps can be taken to forming a more inclusive and aware community is extremely eye-opening and helpful. I find that the recognition I have gained so far in my time in the BEd program is reflective of both personal gain and noticeable advancements in the education system.
In terms of the specifics I have learned about decolonization, I think the talk given to us in class was one of the most relatable and clear demonstration of the implications of the decolonization narrative. First and foremost, I found the speakers clear distinction and explanation for using the term Indigenous instead of Native, First Nations of Aboriginal was extremely eye opening, especially as a person who is not fully aware of the distinctions but has written numerous blogs on this topic. After learning more, I want to go back and re-word all of my previous entries for this blog; the last thing I want is for my unawareness to be mistaken as disrespect. In delving more into the content of the presentation, I was a little bit stunned at how far behind the University of Ottawa seems to be in decolonizing their own realms of education. As the presenter noted, in some instances, decolonization is not even a possibility. We will never be able to remove all aspects of colonialism that have been so rooted in every aspect of our education – form what we are learning, to how we learn, to the very rooms we learn in. I found it interesting how, by looking through the lens of another, the physical spaces in which people learn can have a great effect on their educational experience and their sense of belonging in a community. As a white French/English speaking person who grew up in Ottawa, I never really noticed how the environment of uOttawa played into my experience as a student, since the environment was something I was used to for my entire life. I found I was really able to better understand how some people may feel under-represented in their community, thereby feeling less included or important. I find it to be very important that we are able to become aware of the importance of all aspects of our education in order to better understand the experiences of others. This, however, does not mean that progress is impossible. Progress toward not just reconciliation, but also fair representation and inclusiveness, are possible. Some of the first, concrete examples of action according to the truth and reconciliation committee have been in educational institutions. We have seen change in curriculum along with changes in spaces, recognition and resources available to Indigenous students. As with everything, this process has been slow moving and will require constant collaboration between Indigenous peoples and settlers, along with an openness and acceptance of the truth and of others. I was also amazed to see how misguided some attempts at including and giving space to indigenous cultures can become. Many movements toward incorporating indigenous traditions and cultures have turned into a large-scale form of tokenism. In these instances, I find this is another great example of how decolonization requires true collaboration between indigenous and non-indigenous parties. We are not able to make progress if we throw up a tipi and call it a day. There needs to be communication and strong bonds formed between groups and, most importantly, an opportunity for indigenous people to speak. I find settlers, as the presenter called non-indigenous folks in her presentation, can tend to try to cover up problems by coming to quick conclusions that they alone have deemed solutions to the problem. Instead, we should be asking what indigenous communities think would be helpful in mending relationships between these groups. If we work together and are willing to be more considerate, we can all move toward positive action. Much of what I learned in class also made me think of how issues at uOttawa are just as important to address in the grade level education system. Universities, especially program like teacher’s education, work as a pivotal link that is required between private institutions and the public, and public and education, that is required for decolonization, truth and reconciliation to become a reality in the future. Not only is it important to decolonize education at lower levels to provide more inclusive settings for Indigenous youth, promoting aboriginal success, but it is also extremely important to provide a more clear and truthful understanding of the history and current relations of indigenous and settler people. As Indigenous education is brought to the forefront of schooling, all students will be able able to have a more truthful representation of the past, while given the opportunity to build stronger and more understanding relationships with their peers of different backgrounds.
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In reading the prologue of The Inconvenient Indian, one of the first things I noticed was how the authors made the clear distinction between himself, the tribe or band he identified with, and other Aboriginal people or groups. In talking about First Nations communities and issues, I find the euro-centric lens tends to group all Aboriginals as the same. It is important to remember, however, that throughout North America, there is an array of groups, all of which have individualized cultures, ideas and beliefs. I can admit that I am not always sensitive or correct when discussing or describing the different groups of First Nations, Inuit and Metis. I find that learning more about the differences and individual practices of these groups would be extremely helpful moving forward. The more Canadians are willing to learn about Aboriginal groups – the similarities and differences, the past and the present, the bad and the good - the more likely we are to build strong, meaningful and understanding relationships that can foster reconciliation and unified growth. Also while reading the prologue I was able to grasp a greater understanding as to how Native Americans can interpret the boarders of Canada and America. As a Canadian in education, I have spent some time with my colleagues discussing the importance of the boarder to the Canadian identity. It is the boarder where the land changes from American to Canadian that allows me to define myself. As a part of Euro-centric culture, my identity has become a product of how others identify themselves. For example, a portion of my Canadian-ness is strictly that I am not American; yet, so much of being Canadian is dependent upon being a neighbour to the South. And still, Aboriginal peoples, their stories and their histories, are not defined by these boarders. As the author said, “it’s a figment of someone else’s imagination”. This boarder, the one that is so important politically, both for the non-native individual and internationally, lacks importance for those whom were here before its existence. First Nations, Inuit and Metis are not defined by our boarders, but rather, defined by their own. These boarders, that is, the lines between tribes or bands, may not be as distinct on a global scale, but, in some ways, it is more meaningful. Native American and First Nations relations and dynamics of course have been affected by the boarders we have defined; nonetheless, history, stories and experiences are able to flow through the North and the South. The final component of the prologue that stuck out for me was the importance and role of storytelling in history. Story telling – both fictional and non-fictional, is a very strong and important tool both in First Nation cultures, but also in the world of education. Stories can be used as a depiction of history, using a combination of true and fictional events to depict the lens which First Nations peoples have lived and continue to live through. A story allows for individual accounts to be representative of the feeling and reality of an entire group of people. As Canadians, it is critical that we are able to use both documented histories, along with verbal storytelling, fictional novels, and accounts of lived experiences to get a better sense of how all people have experienced history. I think that this method of sharing information should also be used more in the classroom, as storytelling can be an important creative outlet students can use to share a powerful message. Regardless of whether specific events are real or not, a story can be used to express themes, feelings and certain realities that are very real to different people throughout history. Blanket Exercise This week, my class was also given the amazing opportunity to participate in a blanket exercise. This exercise was designed to demonstrate the land and populations of First Nations peoples in Canada throughout history. During the exercise, different members of the class would stand in different "regions" of Canada, represented by different blankets on the floor. Then, a script was read, depicting different events overtime that changes the population and geographical dynamics of First Nations peoples. When an event occurred that caused large populations to die, a classmate would sit down. As Aboriginal people lost land, a side of the blanket would fold. By the end of the exercise, only very small pieces of cloth were left, with large gaps filled with missing stories, missing historical accounts, missing culture and missing lives. Unfortunately, I was unable to attend this exercise as I was hit with the flu in the days prior. I was so excited for class that day, as I always find kinesthetic learning to be intriguing and meaningful to me. In discussion with my professors and colleagues, I feel that everyone was extremely moved by the results of the exercise, and also with a sense of understanding of First Nation history that they have not been exposed to in the past. From hearing these accounts, I have come to further realize the importance of considering different accounts and stories when attempting to understand the complexities of Canada's history. In school, I was not exposed to more than an extremely euro-centric and out-of-date representation of First Nations people and Canadian history. Not only were many facts addressed that people had not heard about before, but also, common historical events are seen from the perspective of the subjugated. Through hearing of this exercise, I understand how the past can be viewed through an array of lenses, and that perceptions from all parties are required to have a better understanding of each other today. |
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November 2015
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