Download
1 / 20
200 likes | 318 Views
Aboriginal/Spiritual Education in Canada. Cynthia Wesley-Esquimaux, Ph.D. Multi-Faith Council 2011. In the Beginning…. Long before Europeans arrived in North America, Indigenous peoples had evolved their own forms of education, which included a grounding in spiritual practices and beliefs.
E N D
Aboriginal/Spiritual Education in Canada Cynthia Wesley-Esquimaux, Ph.D. Multi-Faith Council 2011
In the Beginning… Long before Europeans arrived in North America, Indigenous peoples had evolved their own forms of education, which included a grounding in spiritual practices and beliefs. It was a holistic education in which the family and community was the classroom, each of its members were the teachers, and every adult was responsible to ensure that each child learned how to live a good life – Bimaadiziwin (National Indian Brotherhood, 1973)
Spiritually… In the Gospel of the Redman, it states that "The Redman has the most spiritual civilization the world has ever known.... His measure of success is 'How much service have I rendered to my people?' . . . His mode of life, his thought, his every act are given spiritual significance (Seton & Seton, 1977)".
Indigenous Education… Instruction in Spiritual practices Shaking Tent
Indigenous Education…began with a well established foundation
Summary… Traditional education among most INDIAN and INUIT was accomplished by several techniques including observation and practice, family and group socialization, oral teachings, and participation in tribal ceremonies and institutions. Children learned values, skills and knowledge, including spiritual practices considered necessary for adult life. This style of education continues today, but its importance to many Indigenous people has been significantly reduced during the past 350 years by the introduction of a formal Euro-American classroom style of education.
Harmful Perspectives? As one government inspector stated in the mid 1800s: Little can be done with him (the Indian child). He can be taught to do a little farming, and at stock raising, and to dress in a more civilized manner, but that is all. The child who goes to a day school learns little while his tastes are fashioned at home, and his inherited aversion to toil is in no way combated. (Indian Affairs Branch, 1879-1880)
Alert Bay Indian Residential School Canadian Roots Exchange
A Talk to Teachers… Chief Dan George in his soliloquy, "A Talk to Teachers," made this comment on integration: You talk big words of integration in the schools. Does it really exist? Can we talk of integration until there is social integration. . . . unless there is integration of hearts and minds you have only a physical presence. . . . and the walls are as high as the mountain range. (George, circa 1972)
Considerations? Societal Stereotyping Deficit in Education Dollars at all primary levels Post Secondary Caps Workforce development and limited access Cultural shock/isolation Lack of understanding/knowledge FEAR
Why is all of this important? We are expecting an unprecedented increase of Aboriginal learners over the next two decades – 60 - 70% of Native population is under age 30, the mean 10-14 years of age and increasingly adult learners are (re)entering educational institutions. We have a deficit of accessible role models and community supports in the north especially.
What can we do as educators? When we speak of integration we have to think not only about the human element BUT about integrating course content right across the public, college and university learning spectrum. We have to think about multifaceted supports – peer tutoring, staff tutoring, family engagement, verbal encouragement and financial incentives. Recognition and acknowledgement of cultural difference, societal contributions, and the damage of exclusion/separation.
Building Social Capital – at school and at home… Multiple supports and interventions are essential as Aboriginal peoples rebuild their strengths, spiritual practices and beliefs – and their learning modes. Beliefs – negative ones underlay many of the challenges faced by Aboriginal youth, adult learners, and society. These must be acknowledged and changed. The effects of multiple traumas on the physical, mental and emotional bodies of Aboriginal peoples is still determined by how WE interpret and give it meaning. Both sides of this knowledge equation count in determining our mutual future.
