Ontario School Council System Of Aboriginal Parental, Elder Of Native And Non Native Canadians

This essay will analyse the contested concepts of social inclusion and exclusion in education. While there are numerous social groups whom experience the impact of educational inclusion and exclusion the essay will particularly focus on what these concepts entail for indigenous students within the Australian schooling system. The essay will examine the multifaceted nature of social inclusion and exclusion in education by utilising the contested grounds, which substantiate debate surrounding these concepts. Relying on a number of academic literature and evidence to explore discourse surrounding how policy which governs institutions, pedagogy and curriculum, has constituted social inclusion and exclusion within Indigenous contexts. As well as how intergenerational experiences and issues have disadvantaged the outcomes of Indigenous students in engaging in a ‘Eurocentric’ education environment. Concluding the essay will discuss practical suggestions, which would in theory enhance the effectiveness of the current education policy and teacher practice towards including indigenous cultures and learners within the classroom. Considering mechanisms to increase the potential to include and engage a broader scope of indigenous learners across the board.

When someone speaks of great inequalities and human rights violations, very seldom is Canada as a nation (in a broader sense,) conjured together with these thoughts. However, in reality probably some of the greatest human right violations within our time and even within the late modern period, and most concerning examples of them, can be found through looking back into Canadian history. For many this may be a surprise to hear, however for others, specifically the native population of Canada, we can assume this is well understood. Commonly known today as Indian residential schools, a great act of wrong was committed under the command and leadership of the Canadian government starting back with elementary roots through the passage of the

As an Indigenous Education Advisor, I’ve witnessed a shift in the commitment to educate non-Indigenous students about First Nation, Métis and Inuit people in post-secondary institutions. My experience in developing an Indigenous Awareness Week and conducting assessments to measure the learning outcomes of non-Indigenous students has led me to want to do research in this area. I would like to further look at long-term effects of Indigenous programming for non-Indigenous students to determine how to develop effective and valuable Indigenous programming in higher education. What attracts me to the Department of Integrated Studies in Education are the positive experiences and interactions I’ve had with students and professors from the department. Both Dr. Claudia Mitchell’s and Dr. Naomi Nichols’s research appeals to me and I believe can give a unique perspective to my work.

The ambition of the Canadian government in regard to First Nations People was to assimilate them into European culture and erase their culture from the country. Separation and education of young First Nations children was the major means to achieve their objective. With substantial involvement from the Christian churches, the residential school system was created and schools were built throughout the entire country. The Kamloops Indian Residential School was attended by students from the nations surrounding Kamloops including children from the Secwepemc Nation who occupied the much of the southern-interior of British Columbia. The school was ran by the Roman Catholic Church. The Secwepemc children were no exception to the abominable conditions in the residential school systems facilities and the effects of these schools can last a lifetime. The students who attended the Kamloops Indian Residential School were cut off from their communities and families; stripped of their language and culture; and subjected to abuse and severe labour, hunger, and abuse.

The academic journal, profession publication, and newspaper article I have chosen to review each address the need to improve Aboriginal post-secondary opportunities in Canada. In order to advance Canadian society, Aboriginal people must have access to post-secondary programs that foster and accept the unique worldview of Indigenous people. It is also

For decades, Aboriginal children were forcibly removed from their families and upraised in poorly funded residential schools throughout Canada. The purpose of this school system was to assimilate Indigenous children into the Canadian society by destroying their native culture. When attending these schools, Aboriginal children also suffered from sexual, physical, psychological, and/or spiritual abuse which had a negative impact on their overall well-being (The Truth and Reconciliation Commission of Canada, 2012). These detrimental events endured by an Indigenous child were portrayed within the novella, Wenjack, written by Joseph Boyden. Throughout the novella, it explores the experiences undergone by a First Nation student, Chanie, whose

Winnipeg and the surrounding areas of Manitoba is currently home to the largest population of Aboriginal people living in Canada (Manitoba Education and Training, 2017, para. 1). According to the 1996 census data, in 1999 it was approximated that 50% of Aboriginal youth in Winnipeg aged 18-24 years old did not have a high school diploma; a significant difference compared to the 20% of non-Aboriginal youth in Winnipeg who did not have a high school diploma (Silver, 2002, p. 8). According to Richards (2009), Aboriginal students in Canada tended to perform lower educationally, than non-Aboriginal students (p. 21). The lower graduation rate experienced by Aboriginal students is often referred to as the Aboriginal education and achievement gap (Tallman,

By taking into account First Nations epistemology, both in methods and content, learning can become a process that builds on First Australians culture and identity, which in turn, will also enrich the educational experiences of non-Aboriginal and Torres Strait Islander students (Hughes et al., 2004; Yunkaporta, 2009). Furthermore, in order for there to be effective incorporation of First Nations learning styles into school practice, it is of vital importance that school communities, both in and outside of the teaching and learning environment, come together to plan, outline and ultimately implement a curriculum and school ethos that supports First Nations learning styles, culture and identity on a daily basis. Working closely with local community members or elders, school liaison officers and other fellow First Nation teachers is crucial to the success of this process. Santoro, Reid, Crawford, and Simpson (2011) provide further clarification suggesting the time has come that all education professionals listened to, and learned from First Nations teachers. Only then, can the bridges of social injustice, inequality and uninformed assumptions be rebuilt with new found enthusiasm and

I write as a concerned citizen to urge you and the Canadian government to support culturally based equity for First Nations children. The Truth and Reconciliation Commission concluded that Canada fundamentally must acknowledge and remedy its unjust treatment of Indigenous peoples. First Nations children are uniquely affected by federal underfunding of services on-reserve. It is unacceptable that the federal government does not provide First Nations children, youth and families with equitable education, health care, child welfare and basics such as clean drinking water.

The integration would then make the child’s transformation to adulthood easy and with an understanding. For non-Aboriginal students, such a system of education raises awareness of the collective traditions of Aboriginal citizens and their community, through which, promotes respect and gratitude to the existence of the varied cultures. Moreover, students from other communities can benefit from the exposure to Aboriginal education, which can massively lower classroom racism and raise the sense of a community within the diverse group of learners. However, for the development of such a system of education, it would be significant to involve Aboriginal agencies and educators such as elders and community leaders in an attempt to develop teachings and curriculum strategies while encouraging activism of the Aboriginal

The Canada that we know of as a multicultural society, has not always been the country we know as many Canadians in the twentieth century many countries including Canada have shared anti Semitic views. For example in World War Two, the S.S. St Louis left humbug in 1939 Germany in May with 907 Jewish passengers trying to escape percussion the passengers last hope was Canada, the Canadian government refused to let the St . Louis dock in any ports because the passengers did not qualify as immigrants in addition the government Canada had anti Semitic view towards Jewish people they did not want them to slow the economy down because the economy was recovering, another reason was because they were selfish and only want immigrant who could support themselves.

In 2007, 67% of aboriginals aged 20-24 living on reserves had not completed high school, compared to 13% of aged equivalent non-aboriginals, and 40% of aboriginals nationwide (CCL, 2007). These statistics would have a huge impact on further education, training, and employment for the aboriginal populations in Canada. Children from low socioeconomic backgrounds acquire a lower level of education, generate less income, and generally end up living in poverty themselves (Richards, 2006). Education is critical for the well-being of a community in order to decrease the rates of unemployment, and break the poverty cycle (CCL,

‘I want to get rid of the Indian problem. That is my whole point. Our objective

Education within Nova Scotia Mi’kmaq communities has been heralded as a model in education self-governance for other First Nations. Yet, in 2013 the Nova Scotia Ministry on Mi’kmaq Education openly criticized the Provincial government for failing to mandate a sufficient amount of Mi’kmaq content throughout the Nova Scotia Kindergarten to grade twelve mainstream curriculums. In response the province stated that an increase in Mi’kmaq content from the two high school classes already in existence was unwarranted given the low proportion of First Nations students who attend provincial schools. Is First Nation content in education solely for the purpose of being inclusive of First Nations learners?

This pursuit of ‘bridging the gap’ between education and communities directly links to aforementioned policy which stated educational institutes ‘need to engage Indigenous students, their families and communities in all aspects of schooling’ (MCEETYA, 2008 p. 15).