The Raven and the First Men by Bill Holm, Photo Credit: Richard Droker

Curriculum Guide
Aboriginal Ways
OF Knowing

Whats Inside?

Background
Purpose & Goals
Open Educational Resource (OER) Design
Assessment

April 2, 2017

University of British Columbia

Master of Educational Technology
ETEC 510 65A: Design of Technology-Supported Learning Environments

Stephanie Ives | Lisa Dyck | Anne Coustalin | Dave Shannon

http://etec510-65adesignproject.weebly.com/
Table of Contents

Background..3
History.3
First Peoples Principles of Learning.....3
Purpose and Goals .4
Overview .4
Audience .4
Technology Requirements 4
Getting Started 4
Creating a Supportive Online Community .5
Professional Development 6
Advisory Group ..7
Integrated Learning & Theories of Learning 7
Best Practices for Teaching Aboriginal Students .8
Teaching from Home .9
Helping Teachers Build Support Networks in their Local Communities .9
Identifying and Recommending Authentic Aboriginal Resources .11
Inviting Elders into the Classroom Community .13
Spirituality and Secular Education 13
Teacher Resources .14
Open Educational Resource (OER) Design 15
User-Centered Design 15
Aboriginal Themes 17
Language ..17
Holistic Learning 19
Teaching from the Land 21
Feedback and Assessment.22
References 23

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Background

History

In Canada, the First Nations are the predominant Aboriginal peoples. During the
nineteenth century, the Canadian Indian residential school system was created with the
intention of assimilating Aboriginal children into what was considered the dominant Canadian
culture (TRC, 2015, p.V). During this time, Aboriginal children were separated from their
families, homes, languages, and beliefs. While the last residential school was closed in 1996, the
harm inflicted by those schools remains evident today. In 2008, the Truth and Reconciliation
Commission of Canada (TRC) was constituted and created by the Indian Residential Schools
Settlement Agreement (TRC, 2015, p.V) with the intent of working towards a stronger and
healthier future. In 2015, the TRC released their final report which concluded Canadas
residential-school system was a form of cultural genocide (Meissner, 2015). In response to
this report, the British Columbia Ministry of Education committed to ensuring the history and
ongoing legacy of the residential-school system [would be] included throughout the new
curriculum, particularly when learning about topics such as discrimination, inequality,
oppression and the impacts of colonialism (as cited in Meissner, 2015).

Learn more about Shaping a Vision

First Peoples Principles of Learning

To successfully implement curricular changes, a set of guiding principles was created to

ensure an unappropriated First Peoples perspective across the curriculum. These principles
are intended to represent identified common elements in the varied teaching and learning
approaches that prevail within particular First Peoples societies (BC Ministry of Education,
2017, p.4) while recognizing that they do not fully capture the practices of any one First Peoples
society. There are nine First Peoples Principles of Learning:
1. Learning ultimately supports the well-being of the self, the family, the community, the
land, the spirits, and the ancestors.
2. Learning is holistic, reflexive, reflective, experiential, and relational (focused on
connectedness, on reciprocal relationships, and a sense of place).
3. Learning involves recognizing the consequences of ones actions.
4. Learning involves generational roles and responsibilities.
5. Learning recognizes the role of indigenous knowledge.
6. Learning is embedded in memory, history, and story.
7. Learning involves patience and time.
8. Learning requires exploration of ones identity.
9. Learning involves recognizing that some knowledge is sacred and only shared with
permission and/or in certain situations.
Learn more about First Peoples Principles of Learning
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Purpose & Goals

Overview

The Aboriginal Ways of Knowing: Integrating the First Peoples Principles of Learning into BC
K-12 Classrooms open educational resource (OER) focusses on British Columbias commitment
to the integration of Aboriginal Ways of Knowing into daily teaching. This OER has been
established to create a resource hub that includes a mix of formal and informal elements
carefully crafted to provide teachers with the tools to create appropriate and authentic
experiences for all of their students (BC Ministry of Education, 2015, p.4). This OER is intended
to help articulate for teachers an ongoing conversation about integrated learning with practical
resources, tools, and examples to assist them in meeting the curricular requirements as
outlined by the British Columbia Ministry of Education.

Learn more about Shaping a Vision

Audience

This OER is intended to be used primarily by Kindergarten to Grade 12 educators within

British Columbia, Canada. The principles and resources found within this OER may also be
useful for teachers across Canada, Canadian school districts, Aboriginal organizations, students
and their families, as well as Ministries of Education.

Learn more about Professional Development

Technology Requirements

With consideration of the various levels of access users may have, this OER is intended
to have minimal technology requirements. At minimum, accessing this OER requires an internet
connection and an internet-friendly device. Special consideration has been given to ensure that
content hosted on the OER is mobile-friendly, and can be accessed using mobile devices such as
smartphones and tablets.

Getting Started

On the Getting Started page, users have an opportunity to engage in an introductory

assessment of their understanding of stereotypes and misconceptions surrounding Aboriginal
peoples in Canada. The questions in this assessment were adapted from Calgary Anti-Racism
Education. The True or False format is intended to force users to select an option based on
their strongest leanings or understandings. It can be difficult to respond so simply to questions
with such broad implications; however, it is essential in beginning to determine ones more
deeply rooted biases and misconceptions. Once an option has been selected, the subsequent

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bubble will provide the user with a web link to a page for further exploration. This encourages
users to begin to learn more deeply about the issues, challenges, and realities. In this way,
users begin to assess and reconstruct their understandings. The Socrative platform enables
users to complete the assessment anonymously, removing an element of potential personal
anxiety from the process. The goal is to assist educators in beginning to reflect, not to create
anxiety or disengagement among users.

Learn more about Getting Started

Creating a Supportive Online Community

The OER was created to fill a perceived need in the British Columbia teaching community
and to support teachers with the sometimes daunting task of incorporating an Aboriginal lens
and Aboriginal knowledge into their practice. While information and resources are available to
British Columbia teachers relating to Aboriginal students, many take a top-down approach and
few directly address the uncertainty teachers may be feeling or some of the more difficult or
controversial issues they may be faced with. Bringing those conversations up in a community
and allowing teachers to share their own questions and experiences provides an opportunity
for teachers to share their strength and support in a way that is not evident in other OERs.

Learn more about Acknowledging The Spirit in the Secular Classroom

In order to foster a sense of safety in the community, we allow for a limited level of
anonymity of users of the site. In order to access community features like the Wiki and the
comments sections, users must create an account with a valid email address and sign in to the
site. Users remain anonymous to each other, however, by adopting usernames instead of their
own names as identifiers on the site. They must also conform to the Community Guidelines
established for the site. This allows us to ensure a safe and supportive environment by
removing comments from and/or blocking negative or disrespectful users. Activities involving
social media fall outside of the privacy controls available on the site but users of social media
are by and large aware of their privacy settings.

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 The OER is designed to particularly emphasize areas where teachers may otherwise not
be able to find sufficient practical information. The geographical focus is specific, with examples
and discussions relating directly to the British Columbia context; however, the OER could be
useful to teachers from other geographic locations. Specific information has been included on
areas teachers may encounter in their practice such as how to go about requesting funding for
an Aboriginal event or program, and how to book and host a visiting First Nations Elder (both
on Connecting With Your Local First Nations Community page). Throughout, an effort has been
made to avoid generalizations and emphasize making contact with local representatives and
learning about local protocols.

Learn more in the Teacher Toolkit

Learn more in Connecting With Your Local First Nations Community

Professional Development

Professional development opportunities relating to Aboriginal knowledge and ways of

knowing are limited. This OER serves to fill an identified gap by providing tools and resources to
help teachers enhance their practice. Ongoing professional development is an important
component of an educators practice and is essential to ensuring optimal educational
opportunities for students. Participation in a community of practice (virtual or otherwise) can
also contribute significantly to teacher confidence and effectiveness in the classroom.

A challenge of engaging in professional development, particularly with constraints of

time and funding, can often be identifying
applicable, relevant, and worthwhile
opportunities in which to engage. Users are
invited to share professional development
opportunities they are aware of by submitting
them through the feedback form. The section
on professional development within the OER is
intended to inform the virtual community of
relevant external professional development
opportunities related to Aboriginal knowledge
and ways of knowing. This section will be
monitored and updated regularly to ensure it
is up to date and of consistent value to users.

Learn more about Professional Development

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Advisory Group

To facilitate the construction of this OER, an advisory group was convened with the
purpose of providing subject matter expertise and consultation around the design of learning
materials for the design team. The advisory group consisted of representatives of the various
stakeholder groups including the British Columbia First Nations, British Columbia Teachers, and
British Columbia School Boards (1 each representing small, medium, and large districts), as well
as the Ministry of Education. The advisory board was instrumental in ensuring that this OER
accurately reflects the First Peoples values, and the needs of British Columbia Teachers.

Learn more about the Advisory Group

Integrated Learning & Theories of Learning

Integrated learning can be broadly defined as meaningful learning that is intended to

help students make connections across different areas of curriculum. Integrated learning is
intended to foster a more comprehensive learning experience that more closely reflects the
interdisciplinary nature of real-life and the workplace.

According to the British Columbia Ministry of Educations 2014-2015 Aboriginal Report,

11.3% of students enrolled in British Columbia public schools self-identify as Aboriginal. The
integrated learning model is intended to improve the success of Aboriginal students while
supporting all students learning about Aboriginal peoples and the land they share. Successful
integration of the Aboriginal ways of knowing into the curriculum design of British Columbia K-
12 teachers relies heavily on the teachers themselves. For many teachers, it can be both an
overwhelming and daunting task. A dedicated approach to the inclusion of First Peoples
Principles of Learning is required for a successful integration into K-12 curriculum; however,
resources for teachers can be sparse and challenging to locate. Further, methods for integrating
resources in a cross curricular manner are often not apparent.

In addition to being grounded in an awareness of the First Peoples Principles of

Learning, the organization and content of the OER is informed by Lev Vygotskys Sociocultural
Theory. Vygotsky framed this theory around the idea that learning occurs on two levels -
interpsychological and intrapsychological. At the interpsychological level, learning first occurs
through social interaction and experience. Subsequently, learning is then internalized on an
intrapsychological level as it becomes integrated into the learners personal mental structure. A
subconcept of sociocultural theory is an notion of zone of proximal development. This is the
level at which a learner can explore with some support in order to expand their learning at an
appropriate level of challenge. Social interaction is an essential component of this process,
referred to as scaffolding. The implications of Vygotskys theory are that learners should be
provided with socially rich environments in which to explore knowledge domains with their
fellow students, teachers and outside experts (2003, UNESCO). Elements of the social
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environments such as language, customs, and roles serve to influence and contextualize
learning.

The interdisciplinary nature of themes and activities within the OER provides educators
with multiple entry points as well as structured support to assist them in reaching their
professional learning targets. The online community further fosters the potential for rich
interpsychological learning, supporting and engaging teachers as they work towards
intrapsychological growth. In the Getting Started section of the OER, the initial assessment of
users initial understandings and previous knowledge is an example of using a pre-existing
foundation to inform the nature of subsequent learning. Modified understandings and new
learning can then be integrated into the framework provided by the prior learning.

Learn more about Contextualizing Learning

Best Practices for Teaching Aboriginal Students

In order to ensure Aboriginal students have a chance to be successful in school,

educators must first increase their own knowledge and understanding and must recognize the
unique context of the Aboriginal students in their classrooms. There are several important
factors that teachers should be mindful of in teaching Aboriginal students, including history,
identity, culture, and relationship.

The history of Canadas Residential Schools system is not ancient history for Aboriginal
students. The effects and impacts of Residential Schools inform many aspects of their lives and
are a daily part of their lived reality. Given the findings of the Truth and Reconciliation
Commission, it is clear that educators have a long road ahead in building trust and relationship
with Aboriginal students and in ensuring their success in the school context. We address this in
the OER on the Know the History / Know the Culture page of the Teacher Toolkit and we
provide access to various resources to help users build their knowledge and understanding
around the Residential School experience of the Aboriginal People.

In dealing with the question of identity, it is imperative that each educator understand
who they are and how their cultural membership contributes to the lens through which they
view the world. Further, teachers need to actively pursue a better understanding of Aboriginal
culture so that they can interpret and respond to events and interactions with Aboriginal
students appropriately. This is addressed in the OER in discussion of the essay Understanding
the Rules of Culture to Improve Your Classroom Practice by Lexi Charlie (n.d.), Only upon
recognizing the cultural bias in their own understanding and in building their knowledge of
Aboriginal culture can educators begin to form the meaningful connections with Aboriginal
students that are the foundation of positive teacher/student relationships.

As educators of Aboriginal students, teachers should be aware that there is a strong

community beyond the classroom to which the teacher is responsible. Relationships that
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already exist in young peoples lives through family, friends, and community should be
acknowledged and welcomed as an important part of the context of learning. This
understanding is embedded in the First Peoples Principles of Learning, and is a part of the
holistic approach that is the foundation of the OER. The primary importance of community is
evident throughout the OER, but particularly in all aspects of the Teacher Toolkit.

Learn more about Contextualizing Learning

Learn more about Best Practices

Teaching From Home

British Columbia is home to more than 30 Aboriginal language groups, which are spread
out over the province and living in a wide variety of geographical and environmental conditions.
Because of this, there is naturally a significant amount of diversity among the different groups.
The British Columbia Ministry of Education encourages teachers to recognize that diversity and
focus their area of study on the traditional Aboriginal territory in which they are located. They
explain that It is important for all students in BC to have an understanding of the culture(s) of
the First Peoples in the area in which they live (2016, p. 10). Then, if appropriate, teachers can
expand the area of study to include other territories, particularly territories of origin of
Aboriginal students in the classroom. The idea of teaching from home is enshrined in the First
Peoples Ways of Knowing document, and is emphasized in a number of documents published
by the British Columbia Ministry of Education, as well as by the FNESC and the British Columbia
Teachers Federation (BCTF). It is also emphasized in the Teacher Resources section, where
teachers are advised to look first for resources through their own school district in order to
ensure they use locally relevant resources as much as possible.

Learn more about Connecting with Your Local First Nations Community

Helping Teachers Build Support Networks in their Local Communities

Teachers are encouraged to build a strong support network by engaging and creating a
relationship with their schools Aboriginal support worker as well as representatives from the
local First Nations community (BC Ministry of Education, 2006). Each district in British Columbia
has one Aboriginal Education Coordinator responsible for (among other things) supporting
teachers by acting as a liaison to the local First Nations community. Aboriginal support workers
assigned to individual schools can also act as liaisons between schools and the local First
Nations community. Their role is wider in scope than many teachers realize. In exploring a
typical job description for Aboriginal support workers posted in March 2017 by School District
53, it is apparent that Aboriginal support workers are expected to support First Nations
students with one-on-one emotional and academic support, support teachers in creating
effective relationships with the families of First Nations students, help to monitor First Nations

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student progress, tardiness and absenteeism, and assist with field trips and projects relating to
Aboriginal subjects and contexts (School District 53, 2017).

In considering their support network, teachers are encouraged to look beyond the
Aboriginal support worker, however, and see the big picture. The following diagram depicts the
individuals and groups that can support teachers in their mandate to incorporate Aboriginal
knowledge and content. At the center is the teacher. The inner circle around the teacher is
comprised of individuals and groups the teacher can interact with directly. The outer circle is
comprised of other agents involved in supporting the mandate either directly or indirectly.
These can be interacted with usually via an Aboriginal or administrative representative.

BC Ministry of Education, 2006, p. 9

The OER speaks to the internet portion of the diagram, but it also provides the potential for
networking and sharing resources with other teachers and colleagues. It also serves to educate
teachers about the resources available to them, both of which are inner circle supports.

Learn more about Connecting with Your Local First Nations Community

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Identifying and Recommending Authentic Aboriginal Resources

Incorporating Aboriginal knowledge and content into teaching necessarily involves the
use of Aboriginal resources and this is an area that requires a careful approach and good
understanding of protocol. The issue of whose voice should tell the story of marginalized
peoples is a recurring theme in the language of oppressed minorities. As the FNESC explain:

In the past, resources dealing with Aboriginal content have contained

inaccurate information, and/or have not fairly represented the unique
experiences and worldviews of First Peoples. Regardless of how well-
intentioned or well researched these resources may be, FNESC advocates
that only authentic resources be used in the classroom to ensure that
First Peoples cultures and perspectives are portrayed accurately and
respectfully (FNESC, 2012, p. 9)

While the above speaks to issues around misrepresentation, there is also a concern
about the proprietary nature of Aboriginal Traditional knowledge. As the Assembly of First
Nations explains, First Nations have countless layers of intricate traditional knowledge, much of
which is unique to each group. That traditional knowledge is passed along from person to
person. The AFN describe Aboriginal traditional knowledge as being rich in innovation,
grounded in First Nation science, and based on hundreds of years of observation (AFN, nd.)
They are understandably keen to protect it since, as they point out, current intellectual
property laws have created the conditions in which [Aboriginal Traditional Knowledge] is
misused, misappropriated and stolen by outsiders, researchers, companies, and others (AFN,
nd).

Ensuring that well-intentioned teachers do not reproduce past and ongoing wrongs is an
important part of the resource; as such, the Teacher Toolkit includes information to help
teachers navigate this complex issue. The Identifying and Recommending Authentic Resources
section provides a brief rationale for the importance of using authentic Aboriginal resources
and helps teachers learn to identify authentic resources based on the guidelines established by
the FNESC. In order to help teachers become accustomed to evaluating resources for
authenticity, and in order to ensure the resources shared on the site are as authentic as
possible, teachers are asked to fill out an Authentic Resource Evaluation Form for resources
they recommend to the community.

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 Once the authenticity of a resource has been established, teachers must also check to
ensure that the resource being considered is appropriate in the time and place they are
considering using it. As Chrona explains,

It is important to understand that some resources that may be

considered appropriate for one context are not appropriate for other
contexts. For example, specific teachings that are based on Anishinaabe
perspectives in Eastern Canada might not be completely applicable in BC
contexts, and vice-versa. Similarly, within BC there are teachings that vary
between First Nations, and protocols can differ from Nation to Nation
(2014, np).

This understanding echoes the importance for teachers of rooting their Aboriginal instruction in
their local community. It is discussed in the Connecting with your Local First Nations
Community section of the Teacher Toolkit. By following this directive, teachers can help ensure
that resources chosen are appropriate to the physical place they live in and to local First
Nations culture. Further, by establishing and maintaining a relationship with their schools
Aboriginal Support Worker, teachers gain access to ongoing guidance from someone with more
specialized knowledge.

Learn more about Authentic Aboriginal Resources

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Inviting Elders into the Classroom Community

In First Nations culture, the role of the elder is vitally important. Elders can provide a
positive role model for Aboriginal and non-Aboriginal students, as well as school staff and
community members. They are also often the keepers of knowledge and stories passed down
through the generations. Inviting an elder to visit the class can provide rich learning
opportunities for teachers and their students, but teachers should approach the process
thoughtfully and respectfully. The OER addresses this by providing users with a recommended
preliminary course of action for any teacher interested in inviting an elder to the classroom. We
also outline some of the expectations around respectful gift-giving and hosting. Because
specific protocols can vary between First Nations communities, we advise that teachers first
consult their schools Aboriginal Support Worker or their districts Aboriginal Education
Coordinator to determine who best to contact and how to approach them. We also include a
sample letter to the district Aboriginal Education Coordinator requesting funding for a visit from
an elder. This letter can be downloaded and modified as appropriate, and it touches on many of
the essential elements teachers should include in order to optimize their chance of a successful
funding request. Finally, we include a sample request for funding letter, from which educators
are invited to borrow text and ideas to help them craft their own requests.

Learn more about Connecting with Your Local First Nations Community

Spirituality and Secular Education

Experiencing a culturally relevant pedagogy is essential to the success of First Nations

students, but there are some potential challenges that teachers should be prepared to
encounter. The role of The Spirit is central to First Nations culture, and the very first First
Peoples Principle of Learning is Learning ultimately supports the well-being of the self, the
family, the community, the land, the spirits, and the ancestors. One wonders how it might be
possible to provide a culturally relevant, holistic education to First Nations students while
ignoring First Nations spirituality.

The position of the Ministry of Education has so far been that First Nations spirituality is
not the same as religion, and therefore does not present a challenge to the long-valued,
European idea of secular education. There is merit to this argument, but it is by no means
ironclad. In the absence of a formal policy put forward by the Ministry, teachers are left to feel
their way around this issue on their own. Presumably, should the issue be challenged further
(or perhaps once the current court challenge addressed on the website has been resolved), the
policy in this matter will be clarified.

We raise this topic in the Acknowledging the Spirit in the Secular Classroom section of
the Teacher Toolkit and we present information around the current court challenge. We

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encourage teachers to reflect on how they will address this issue should it arise in their own
classroom. We further encourage that they engage in dialogue with their colleagues in their
own school community in order to ensure they are well supported in the event of a challenge
from other stakeholders. Finally, we have included a comments section on this page so that
community members can share their thoughts on this issue as well as any experiences they
have had in this area.

Learn more about Acknowledging the Spirit in the Secular Classroom

Teacher Resources

The teacher resources page provides access to resources that teachers can use to
integrate Aboriginal content and knowledge into their teaching practice. The website differs
from many other existing OERs in that we do not focus on compiling long lists of links or
amassing lesson plans from other places on the web. Instead, we focus primarily on community
recommended and/or created resources. This allows for the organic development of a wealth
of material that has the benefit of being personally attached to distinct community members.
Members can identify why they have selected or shared specific materials and are potentially
able to answer questions and engage in dialogue through the site.

At the top of that page we have access to the database of community-recommended

Authentic Resources (this is currently a placeholder). Items selected for inclusion in this
database will have been submitted through the form on the Identifying and Submitting
Authentic Aboriginal Resources page. Next, we have a link to the wiki which houses resources
such as lesson plans and activities created and shared by community members. Below that, we
list external resources such as publications, videos, images, websites, audio files & podcasts,
etc. This section is in accordion format to ensure that users are able to see the next heading
below without becoming bogged down in a long list of links. Finally, on that page we have a
section for school district resources where we emphasize the importance of starting with
resources created in teachers own communities (both because of the primary importance of
local knowledge and the access to physical items available in kits from school district Learning
Resource Centres.) The bottom of this page also has a comments section in case someone
should want to recommend a resource such as another school district site or other website. In
monitoring of the site, moderators would regularly check recommended resources and add
them as appropriate to the site.

Learn more about Teacher Resources

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Open Educational Resource (OER) Design

User-Centered Design

According to Christian Kraft (2012), user experience as defined by ISO standards is a

persons perceptions and response and responses that result from the use or anticipated use of
a product, system, or service (p.1). The goal of this resource is to empower and support
educators in integrating Aboriginal ways of knowing into their classroom practice. This guide
and resource have been designed with the educator in mind, striving for a positive and
productive user experience. [L]ong-term user experience resembles a personal relationship.
Yes, the first impression may make you get interested in or engaged with a person, but you will
not maintain a relationship with the person unless they give you something back in the longer
term (Kraft, 2012, p. 6). The goal is not only to appeal to teachers, but more significantly, to
engage them in a longer-term collective learning experience.

Navigation is essential to access. The OER is designed with easy-to-follow, multi-tiered

menus, facilitating direct access to the most personally relevant information. The menu can be
accessed from the top of each page. Additionally, buttons at the bottom of each page assist
users in navigating to the next sequential unit of the site. While the user may choose to move
through the site progression using such linked buttons, s/he may also choose their own path of
exploration using the upper menu or other navigation features. A search function enables
users to filter resources based on associated keywords. A user may have a specific theme or
topic in mind. The search function enables the user to navigate directly to connected resources
rather than needing to individually search the various sections and menus of the site. This
assists in streamlining the process for the user, thereby maximizing the efficiency of their time.

Red OER Site Navigation

Blue Quick Link to the Curriculum Guide
Green OER Search Function
Orange Quick Link to the Wiki
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 A wiki site forms a complementary component to the main website. The wiki is
designed as a collaborative space in which teachers can access peer-created resources and
ideas, as well as contribute ideas of their own. A specific request may be able to be satisfied by
another educator who is involved in the learning community. The wiki component of the OER is
intended to enable educators to connect with one another on an as-needed basis in a way that
supports individual needs and a common learning community goal. Rather than each individual
teacher needing to reinvent the wheel each time they approach a new topic, the wiki
community provides access to the work of other educators who have potentially been working
with similar themes, grade levels, or interests. While teachers will still need to use their own
professional judgement to adapt learning materials to support the specific needs of their
students, the shared resources provide an initial starting point and a direction from which to
continue.

The language of the OER is directed to the teacher audience. While the information is
supported by academic research, it is designed to support the day-to-day work of educators. In
order to build a community, it is important that all community members feel familiar and
welcome within the space. While it remains a professional learning space, the OER should be
seen as a space in which teachers feel safe to explore and be active in their own professional
learning, not feel as though the learning is something being done to them. The goal of the OER
is to support and connect rather than to dictate and confine.

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Aboriginal Themes

A thematic approach to the body of the OER serves as a framework for the application
of Aboriginal worldviews and principles to the resource itself. The themes of language, holistic
learning, and teaching from the land were chosen as shared cornerstones of Aboriginal
worldview. While more localized communities may have their own interpretations and
applications of principles within these themes, the overarching concepts and ideas serve as a
connective thread. Rather than a disciplinary approach, interdisciplinary theme-based
exploration of implications for teaching and learning focus on genuine and integrated inclusion
of Aboriginal Ways of Knowing across grade levels, disciplines, and environments. Aboriginal
perspectives and principles are not solely the domain of the social studies or history
classroom. Curriculum and policymakers in many jurisdictions are making it clear that
integrated perspectives should be an essential, interwoven consideration and component.

The following themes can be applied explicitly as a component of Aboriginal cultural

education, or implicitly, as a lens through which classroom design can be adapted, modified,
and integrated. Each approach offers different value to the integration of Aboriginal Ways of
Knowing into K - 12 education. On an explicit level, students can come to understand the ideas
and concepts that shapes Aboriginal beliefs, customs, and culture. Building a form of content
knowledge can be valuable to helping students build awareness of persistent challenges and
work towards increased cultural appreciation. Implicit inclusion of themes into the design of
classroom environments and practices and lesson design serves to normalize, legitimize, and
assign appropriate value to such customs, while enabling all students to engage in integrated
learning experiences. Socially constructed learning is more authentic when embedded within
unified experiences. These themes serve to represent the spirit of connection, growth, and a
shared learning experience.

Language

Meaning is defined as what is meant by a word, text, concept, or action. The

representation of meaning, the use of symbols and images, is what we call language. In
education, the creation of meaning is supported by constructivism which is a theory about how
people learn. Lev Vygotskys sociocultural theory of development reinforces the potential of
integrated knowledges for child and youth development. His perspective that social interaction
is a significant factor in cognitive development points to the value of engaging students of all
ages in experiences that integrate Aboriginal perspectives.

The use of Aboriginal language(s) in the classroom can be a powerful tool when trying to
make learning both meaningful and relevant. Language shapes the ways in which we interact
with and interpret the world around us. Within the Aboriginal worldview, language is one of the
four elements that makes up peoplehood (Thomas, 2016). Two of the First Peoples Principles
of Learning that language can be associated with are Learning is embedded in memory,
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history, and story, and Learning requires exploration of ones identity. In both principles,
culture and knowledge are predominant. In First Nations culture, oral history has been the
primary means by which knowledge was shared between generations.

Within the OER, the theme of language introduces users to the idea of 'Two-Eyed
Seeing', a metaphor that encourages the construction of meaning through multiple
perspectives; not either or, but rather both at the same time. The concept of two-eyed seeing is
central to a successful implementation of the Aboriginal Ways of Knowing into classrooms.
When knowledges can be interwoven, it enables learners to engage more meaningfully with
their world. Murdena and Albert Marshall, Mikmaw elders, describe two-eyed seeing as
learning to see from one eye with the strengths of Indigenous knowledges and ways of
knowing, and from the other eye with the strengths of Western knowledges and ways of
knowing, and to using both these eyes together, for the benefit of all (Bartlett, Murdena, &
Marshall, 2012, p.335). The metaphor of two-sightedness is a good one to challenge community
members to consider the need to see from more than one perspective in the hopes of achieving
a greater depth of understanding.

The language theme is rich in multimedia, including multiple videos and images. This
theme also introduces a social media element through an interactive activity intended to build
community and relationships between users of the OER. This theme also begins to introduce
the many ways language can be incorporated into the classroom, as well as external resources,
and a link to the wiki where community member can choose to expand the available resources
by adding their own. This theme embodies the integrated learning perspective by also including
professional development opportunities specific to Aboriginal Language.

Learn more about Language

Page 18 of 25
Holistic Learning

Just as the OER is based on user-centered design, holistic education is focused on

learner-centered design in the classroom. According to Burcak Altay (2013), [a]ctive learning
methods can develop student learning in cognitive, affective, and psychomotor domains (p.
140). The cognitive domain refers to how students acquire knowledge, the affective domain to
how students transform attitudes, and the psychomotor domain to how skills are developed
and refined. When combined, these domains emphasize the need to educate the whole child.

In 1999, Dianne Lynne Hill identified a need for a holistic approach to the development
of understanding and healing.
In using holistic processes of learning and teaching, Aboriginal learners can
be helped to explore the negative attitudes they direct against themselves,
others, the educational system, and against Western culture as a whole. In
fact, learners from all cultures can be helped to broaden their perception of
themselves, others, and the world around them. A broader perception of
reality will help all people to become more successful not only within a
Western system of education, but also within all of lifes endeavours (p. 12).
Dianne Lynne Hills explanation underscores one of the primary values of holistic education it
builds personal and external awareness and understanding.

A primary tenet of Aboriginal worldview is interconnectedness, such as the

interconnectedness of family and of nature. As a subset of this conception, the different
components of the individual can be seen as interconnected and mutually supportive. The
cognitive, affective, and psychomotor domains each
make up a component of a child. They can be likened
to the Aboriginal concepts of mind, spirit, and body,
respectively. A single domain does not define a child;
all of the domains are essential components of the
whole. Resultantly, it is important that classroom
learning experiences appeal to varied elements and
components of the learner, both as a student and as
an individual and community member. Similar to
Aboriginal health care principles, education following
an integrative approach seeks to balance the mind,
body, and spirit with community and environment.

In The State of Aboriginal Learning in Canada, the Canadian Council on Learning

explains that Aboriginal learning is a highly social process that nurtures relationships within
the family and throughout the community. These relationships serve to transmit social values
and a sense of identity, and also help to ensure cultural continuity. As a result, the value of
individual learning cannot be separated from its contribution to the collective well-being
(2009, p. 10). Using community resources in the classroom is one way to bridge the gap
Page 19 of 25
between school and the outside world and support the collective well-being. Bringing in
community experts can enable the sharing of knowledge and the building of
relationships. When students have an opportunity to interact directly with individuals such as
public health nurses, tribal elders, and police officers, they develop a more familiar sense of
these roles. Additionally, opportunities for students to become involved in their communities
through service projects helps to build personal skills as well as appeal to the affective domain.

The Holistic Learning page of the OER contains links to organizations such as Volunteer
BC and the TD Friends of the Environment Foundation that provide materials, resources, and
ideas for integrating principles of holistic education into learning experiences inside and outside
of the classroom. While the specific composition of each classroom should weigh largely in
determining particular holistic needs and interests, the linked sites and additional text
resources may serve as a jumping off point for teachers looking to integrate community
resources, access ready-made materials, and/or discover some of the opportunities that are
available. Depending on the age of the students, they should be able to assist in making
planning and programming decisions based on their individual strengths and goals. For
example, a student who is a kinesthetic learner would benefit greatly from learning activities
that integrate motion and tactile sensations. A student who values storytelling and has a rich
family experience of oral tradition may want to connect with others who either want to
experience more storytelling or who have their own experiences to share. In order to support
all learners, the concept of learning must move beyond traditional Eurocentric views and
approaches. Engaging students in interdisciplinary learning experiences that also appeal to
multiple personal dimensions enables the construction of rich understandings not only of
academic content but also of personal identity and community culture. As the learning
community reaches new levels of understanding of each member, richer and more customized
opportunities for scaffolded support will be possible in peer relationships, interactions with
adult learning guides, and in self-identification of learning needs and goals. It is not necessary
for scaffolding support to come only from an adult teacher. Engaging additional learning
resources and expanding the depth and breadth of the learning community in a variety of areas
provides greater opportunities for holistic learning support.

Creating a holistic learning environment is facilitated by building a supportive and

inclusive learning environment, both physically and in terms of relationships and
expectations. One essential foundational activity in this respect is the identification of personal
biases. An opportunity for interaction within the OER with respect to bias is included on the
page entitled Creating an Inclusive Learning Community. In this interactivity, users have the
opportunity to access the self-assessment quizzes created through Project Implicit. While this
is just one of many available self-assessments, this is a beginning step to assist educators in
recognizing and reflecting on their own perspectives that can influence their teaching. Within
the page entitled Creating an Inclusive Physical Space, educators have the opportunity to
interactively explore classroom configurations through any number of linked online
simulators. This can assist educators in designing learning spaces that are conducive to varied
and diverse learning activities to support the mind, body, and spirit in balance. These
Page 20 of 25
exploratory activities align with the role of experiential learning in sociocultural theory. The
teacher, as learner, has opportunities to explore understandings and experiment with
possibilities, working from their current level of understanding and striving for growth and
learning.

Learn more about Holistic Learning

Teaching from the Land

Life in Aboriginal communities is symbiotic with the natural environment (Cajete, 2000).
Specifically, Aboriginal theories of knowledge are inimitably based on the continuous
interaction with the land, including the climate, landscape, wildlife, flora and fauna (Marker,
2006). According to Cajete (2000), the true bases of wisdom are found within both the
individual and nature. Thus, an Aboriginal way of perceiving the world is inextricable from the
web of relationships in the natural world (Marker, 2006). In particular, Aboriginal education
orbits around environmental ideas directly interconnected to global sustainability and human
survival (Marker, 2006). Hence, Aboriginal education is embedded in a sacred connection to the
land and its ecosystem.

Learn more about Teaching from the Land

Page 21 of 25
Feedback and Assessment
In order for a resource to be effective for its audience, it is important that the audience
has a way to reflect on their use of the resource, and for the creators or moderators of a
resource to have a means of monitoring and gathering both quantitative and qualitative
information. On a quantitative level, the traffic counter on the home page assists in the
collection of data regarding the raw number of times the page is accessed. While this does not
differentiate between repeat and unique visits, it does provide a reinforcement of the concept
of community. As more people visit and engage in the information and activities in the project,
the community of practice will continue to grow. There is the potential to also embed a
counter on each individual page as a means of gathering data regarding which components of
the resource are accessed most often. Having traffic data assists in determining if the OER is
reaching an audience.

In addition to users having the ability to contribute to the wiki component of the OER,
there is a qualitative feedback feature embedded as a page on the site. This form asks users to
voluntarily provide basic demographic information such as their education role and the
province in which they teach, as well as asks open-ended questions regarding their use of the
resource and any suggestions they may have for future adjustment or development. Just as
students desire a voice in their learning, teachers should have a voice in their professional
learning. Completion of the anonymous form is voluntary, as it is important that feedback
received is authentic and not forced. Feedback received from this process can be used to make
the design of the OER responsive to the needs and interests of its audience.

Learn more about Feedback

Page 22 of 25
References
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http://www.fourdirectionsteachings.com/

Aboriginal Support Worker job posting: School District 53. Retrieved from:
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Altay, B. (2013). User-centered design through learner-centered instruction.Teaching in Higher

Education,19(2), 138-155. doi:10.1080/13562517.2013.827646

Assembly of First Nations (n.d.). Honoring Earth. Retrieved from

http://www.afn.ca/en/honoring-earth

Battiste, M. (1998). Enabling the autumn seed: Toward a decolonized approach to Aboriginal
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British Columbia Ministry of Education. (2015). Aboriginal Worldview and Perspectives in the
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Cajete, G. (2000). Native science: Natural laws of interdependence. Santa Fe, NM: Clear Light
Publishers.

Canadian Council on Learning. (2009).State of Aboriginal learning in Canada: A holistic approach

to measuring success(Rep.). Retrieved March 20, 2017, from
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CARED. (2015). Fact Quiz - Aboriginal People in Canada. Retrieved from

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Charlie, Lexi (n.d.) Understanding the Rules of Culture. Beyond Words: Creating Racism-Free
Schools for Aboriginal Learners. British Columbia Teachers Federation. Retrieved from:
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Chrona, J.L. (2014) Authentic Resources and Appropriation. Retrieved from

https://firstpeoplesprinciplesoflearning.wordpress.com/authentic-resources/

First Nations Education Steering Committee (2016) Authentic Resources Guide. Sourced from:
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Authentic-Resources-Guide-2016-08-26.pdf

First Nations Educations Steering Committee (2012) In Our Own Words: Bringing Authentic First
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Hill, D. L. (1999). Holistic learning: a model of education based on aboriginal cultural philosophy
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Maina, F. (1997). Culturally relevant pedagogy: First Nations education in Canada. The Canadian
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Meissner, D. (2015, June 17). New B.C. school curriculum will have aboriginal focus. The Globe
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Thomas, Rebecca. (2016, June 13). Etuaptmumk: Two-Eyed Seeing. Retrieved from
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