First Nations Education: Whats Wrong with this Picture? Why should we care? What do we do about it?

Katherine Jones, Darla Butler, Susan Frappier, Sophie Pinard, Pascale Cuchanski McGill University, 26 July 2012 Introduction It is our goal that you come away from this presentation with a deeper understanding of First Nations issues, in particular regarding education. We will focus on three big questions what is wrong with this picture, why should we care, and what do we do about it? In order to be able to answer the third question, we need to have a clear grasp of the first two. With that in mind, please take a moment to reflect on the following survey results. According to a study done by the Urban Aboriginal Peoples Study, there are four distinct world views of Aboriginal people among non-Aboriginal urban Canadians. Where do you fit, and why? 1. Dismissive Naysayers They tend to view Aboriginal peoples and communities negatively (i.e., unfairly entitled and isolated from Canadian society). 2. Inattentive Skeptics Uninformed and unaware, they typically believe Aboriginal peoples are just the same as other Canadians. 3. Cultural Romantics Idealistic and optimistic, they have a strong belief in Aboriginal peoples artistic and cultural contributions. 4. Connected Advocates They have a high level of contact with Aboriginal peoples, and a strong belief that Aboriginal peoples often experience discrimination. Canadas Worst Kept Secrets: Treaties, Indian Act, Reserves and Residential Schools In the beginning, the relationship between First Nations and Europeans was reciprocal. First conact included curiosity and apprehension, an exchange of goods, friendships/intermarriage, and military and trade alliances. In fact, for the first 200 years Aboriginals helped non-Aboriginals to survive. Over time, this changed. An important part of this change included treaties. There were treaties almost from the beginning of contact and many still hold power up to the present day. Ostensibly they were alliances which recognized the sovereignty of each state. Aboriginals understood the monarch as someone they could call on to protect their interests. They had no concept of giving up their land, because that was

simply not done among First Nations. How could they give up something they did not believe they owned. However, what they had agreed to in dialogue was not what got written in the treaties. The 1800s was a time of increased European domination. Population growth of non-Aboriginals through immigration meant that by 1812, there was a 10:1 ratio between non-Aboriginals and Aboriginals. Agricultural way of life had become the norm, and settlers needed (Aboriginal) land. The fur trade was in its final days and Aboriginals were no longer needed as trade partners. This meant very little protection. European ideology at the time proclaimed European superiority throughout the world, and a belief that Aboriginals needed to be assisted. Reserves were established, which isolated and impoverished Aboriginals. In 1867 Confederation/BNA Act was enacted and in 1876 the Indian Act came into effect. This meant Indians became wards of the government. In order to assist First Nations peoples, Residential Schools were created. Between 1849 and 1996, 150,000 Aboriginal children were victim to this policy of aggressive assimilation. These schools were established to cure Aboriginal independence and savagery; children were forced to be ashamed of who they were, and Sometimes in trying to kill the Indian in the child they ended up killing the child. (Wab Kinew, 2012). According to reports, in some instances 50% of children who went to these schools died, due to either abuse or disease. 98% of the survivors have a mental illness, and 64% have Post Traumatic Stress Disorder. Social Statistics: The Consequences of History The major concerns of First Nations are: alcohol abuse (86%), anxiety (72%), general violence (70%), spousal abuse (69%), child abuse (51%), solvent abuse (7%). Alcohol When asked in a survey to self-report drinking habits, the results suggests the proportion of aboriginals that drink is less than the Canadian population. According to the mood disorders society of Canada, overall alcohol consumption for aboriginals is lower than it is for the general population (daily and weekly drinking). On the other hand, the rate of heavy drinking is double: 16% versus 7.9% for the Canadian population. Suicide Suicide rate is the highest cause of death for Aboriginal people aged 1 to 44. The suicide rate for youth is 5 to 7 times the national average. Suicide rate would fall dramatically if the communities had control over their reserves. Violence Aboriginal people account for 3% of the population but represent 18% of inmates. On-reserve rate of crime is 3 times higher than elsewhere is Canada. Rate of spousal abuse is 3.5 times higher than for the general population. Approximately 80% of criminal offences involved alcohol or substance abuse. The root of all of the above problems comes from living conditions and lost sense of identity.

Whats wrong with this picture? A critical look at the inclusion of Aboriginal ceremonial dancing at the 2010 Vancouver Olympics raises concerns. Why did Canada choose to represent Canada this way, when we tend to largely ignore the everyday challenges faced by Aboriginal communities? Was it a step in the right direction, or an attempt to further hide these challenges? Two important concepts should be considered. Cultural Appropriation taking another cultural groups creative or artistic forms, themes or practices Exoticism the romanticization or commodification of ethnic, racial or cultural otherness In post-colonial theory, it is considered a form of objectification, marginalization, domination, oppression and exploitation. It is important that if we build bridges with First Nations peoples, we do so sensitively, making sure not to further exploit them in the process. Where Are We Now? Shortcomings of the QEP Consider the QEP teachings from a First Nation students perspective. What might strike them? We can see some shortcomings but theres a lot more that we dont even know about. These missing elements contribute to our misconceptions about Canadas First Nations. Consider that though the James Bay and Northern Quebec Agreement is part of the POLs, there is no mention of the fact that through this agreement, the Cree finally get control over their education. The words assimilation, acculturation, and reserves are left completely to the interpretation of the teachers. There is no mention of residential schools and their horrors, or the cruel separation of families, or the horrible living conditions on reserves. Incredibly, there is no indication of the current effect of power relations between the Native people and the state even though one POL deals with power relations in the period 1867-present. The QEP POLs shortcomings give a biased and uninformed perspective of the First Nations situation if the teacher is not fully informed and prepared to explain in more depth what has been, and is still, going on. Where Are We Now? Internationally, Nationally, and Locally The United Nations Declaration on the Rights of Indigenous Peoples (UNDRIP) was accepted in September of 2007. It is a hearty document outlining the ways by which indigenous peoples could be governing themselves and should be treated in all consenting nations on this earth. It addresses economic, territorial and governance issues. It was overwhelmingly accepted by 144 nations, but very importantly not accepted by four nations: Australia, Canada, New Zealand and the United States. Later, the four nations would endorse the declaration but with qualifications. A follow up document by the International Forum on Globalization (IFG), discussed strategies and obstacles for implementing the UNDRIP. Key strategies were founded in communicative relationships between nation states and indigenous peoples. Among the obstacles were the continued exploitative practices of indigenous peoples by industrialized nations. In the midst of UNDRIP, there emerged the Urban Aboriginal Peoples Study (UAPS) here in Canada: a breath of fresh air to be sure. This study, which was truly a survey, sought to look at how urban Aboriginals and non-aboriginals perceive Aboriginal culture and attitudes in the city. While most of the

Aboriginals admitted to sensing discrimination because of their culture, they responded in a way that affirmed their lives and experiences in the cities where they were living. Surprisingly, it seemed that the stronger the persons tie to his or her Aboriginal political identity, the stronger his or her connection was to a Canadian political identity. Another welcome surprise in this survey was the non-aboriginals desire to learn more about Aboriginal culture. Another interesting idea that came from the UAPS was the urban Aboriginals priority of higher education. The study did not indicate what content was being sought by urban Aboriginals, but it led this team to a brief search of First Nations studies in higher education across Canada. Not only are there numerous studies in under graduate and graduate programs across Canada, but there was also news of a newly opened CEGEP in Quebec geared to First Nations studies and students Kiuna Institute. Why Should We Care? Demographic Shifts and their Consequences The First Nations population is one of the fastest growing populations in Canada. The median age of the First Nations population is 24. This could have a really positive effect for growth, but with lingering political and socio-economic issues it will most likely result in a multiplication of problems. The dropout and non-completion rates are extremely high when compared to the Canadian population. This is signalling that the problem goes past lack of integration into the system. Another issue is the structure of high schools. Students are fine until elementary then something goes extremely wrong! With a growing number of First Nations people in urban centers the problem has become more complex, and less localized. As a result, policy must today be geared towards both the population on reserve and off reserve. Schools have to deal with an increasingly complex situation. They have to please youth that wants to stay on reserve and prepare youth to find employment in the city. There is a large gap between investment for provincial schools and reserve schools. This is a huge problem given the growing population of youth. This causes a growing gap that cannot keep up with the needed investment in infrastructure. What Do We Do About It? We dont claim to have the answers because the situation is so complex, but here are some suggestions for you as teachers. We not only have the power to influence our students, we have the responsibility to teach them to be caring and aware, as well as agents of change. What can we do in our classrooms? Given these demographic shifts, we are more likely than not to have First Nations students in our classrooms. According to the Report of the Royal Commission on Aboriginal Peoples, education is an important priority for First Nations peoples in Canada. Despite their experiences with Residential Schools, most First Nations parents believe that education holds the promise for their future well-being. First Nations peoples rightly expect education to serve as a vehicle for cultural and economic renewal, but as weve seen in the statistics, Canadas current education policies largely fail to realize these goals. We, as teachers, can play an important role (RCAP, 1996).

Anti-Racist Education Cultural identity is a social construction, an effect of social and historical relations. Anti-racist education looks at the processes, practices, and ideologies of racialization. It is the study of how racism disadvantages some, while benefitting others. It also examines whiteness and how that is produced and constructed as superior. By acknowledging the connection between colonization and racism, Native and non-Native teachers can join together to challenge racism and racialization (St. Denis, 2007). Foundations of First Nations Learning While it is important to understand the foundations of First Nations learning when we have First Nations students in our classes, it is also beneficial to understand and incorporate these concepts for all learners. According to Elder Danny Musqua, Our spirit is said to be an internalized vehicle which we use to acquire knowledge around us through our hearts, minds, bodies, and spirits, in a balanced way (Elder Danny Musqua in Anuik, Battiste, & George, 2010, p. 66). It is a life-long journey of learning where the spirit guides ones path in finding purpose and meaning. First Nations Holistic Life-Long Learning According to dictionary.com, holism is the theory that whole entities, as fundamental components of reality, have an existence other than as the mere sum of their parts. Holistic learning then, recognizes that knowledge is acquired through our hearts, minds, bodies, and spirits. It includes balance, and an interconnectedness with everything else around us. Learning is a life-long process that involves finding meaning and purpose through learning opportunities presented to each of us in all our interactions (Anuik, Battiste, & George, 2010). What does this mean to us as teachers? Simply put, it means teaching everything were being taught to teach in the MATL program! Cast aside the walls of the school and treat the whole community as the site of education (RCAP, 1996) Use issues/subjects that are relevant to students when teaching Treat students as active creators of knowledge, not empty vessels to fill Connect students experiences to broader issues so they can develop an understanding of the political, economic and social forces that shape their lives Use students personal experiences as opportunities to deepen their understanding and analysis Incorporate student-centred teaching as much as possible Use the resources available to you when including First Nations teaching, i.e. First Nations elders and First Nations communities Make sure the educational experience is participatory, using experiential learning, projects, oral histories, theatre, art, and other forms of creative expression INSPIRE your students to critically reflect on the world around them, so they can become agents of change!

Resources for the teacher 8th Fire series o Found at http://www.cbc.ca/doczone/8thfire/ o An excellent 4 part series that documents the history, the current issues, successes, and the future o Can be used in class as a starting point to introduce First Nations Studies o A wealth of First Nations clips can be found on this website Legacy of Hope Foundation o Found at http://www.legacyofhope.ca/projects/100-years-of-loss-exhibition o Curriculum and resources to teach about Residential Schools Project of Heart o Found at http://www.legacyofhope.ca/projects/100-years-of-loss-exhibition o Information on how you can (and your students) can get more involved Report on the Royal Commission on Aboriginal Peoples o Found at http://www.aadnc-aandc.gc.ca/eng/1307458586498/ o A valuable resource to better understand the history, current issues and solutions a MUST read for all Canadians!

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2012 from the International Forum on Globalization website: http://www.ifg.org/pdf/UNDRIP%20Report-English.pdf Mason, R. (2008). Conflicts and Lessons in First Nations Secondary Education: An Analysis of BC First Nations Studies. Canadian Journal of Native Education, 31 (2), 130-153. Mood Disorders Society of Canada. (2009). Quick Facts: Mental illness and addiction in Canada. 1-44. Royal Commission on Aboriginal Peoples. (1996). Report of the Royal Commission on Aboriginal Peoples. Ottawa, ON: Canada Communication Group Publishing. Retrieved from: http://www.aadnc-aandc.gc.ca/eng/1307458586498 Senate Standing Committee on First Nations. (December 2011). Reforming First Nations Education: From Crisis to Hope. 16. http://www.trcm.ca/PDF/Sentate_Standing_Committe_on_FN_Education.pdf Soap Box: Wab Kinew on First Nations Stereotypes. (2012, May 29). In CBC.ca. Retrieved July 24, 2012, from http://www.cbc.ca/strombo/canada/soap-box-wab-kinew-on-first-nationsstereotypes.html Statistics Canada. (2006). Aboriginal Peoples in Canada in 2006: Inuit, Mtis and First Nations, 2006 Census. 41-43. Statistics Canada. Aboriginal Peoples statistics: http://www5.statcan.gc.ca/subject-sujet/themetheme.action?pid=10000&lang=eng&more=0 St. Denis, V. (2007). Aboriginal Education and Anti-Racist Education: Building Alliances across Cultural and Racial Identity. Canadian Journal of Education, 30 (4), 1068-1092. United Nations. (2008) Declaration on the Rights of Indigenous Peoples. Retrieved July 20, from the United Nations website: www.un.org/esa/socdev/unpfii/documents/DRIPS_en.pdf