Decolonization Processes In Education: EDCI-532 Assignment #2

Introduction:

“Attempts at the so-called inclusion of Aboriginal perspectives have usually meant that an anachronistic study of Aboriginal people is offered as a possibility in classrooms only if there is time and people are still interested” (Donald, 2009, p. 23). As a social studies teacher, Donald’s quote resonates with me; it highlights the necessity of decolonizing curriculum. So often, curricular developers and educators have placed Indigenous content on the periphery of teaching importance, rather than weaving it throughout and providing it with the same attention as other historical events. Whether it is lack of knowledge or resistance on behalf of scholars, educators, teacher training programs or curricular developers at the provincial levels, I believe, we all have a role to play in providing and strengthening “the representation and centrality of Indigenous peoples” (Gibson, L., & Case, R. 2019, p. 255), within Canadian history courses, curriculum and education as a whole. To make changes and move forward education, specifically a more inclusive curriculum, it is essential to understand where we came from in terms of early pedagogy and practices.

My Connection to Decolonization of Curriculum as a Social Studies Teacher:

Traditionally, Canadian history curriculum and teaching practices have been developed and taught, respectively, upon a Euro-centric or ethnocentric perspective. Consequently, this frame of reference has left Canada’s Indigenous population marginalized, as their contributions and tragic losses, which have played significant roles in the shaping and development of Canada, have not received the recognition that is rightfully deserved. In 2015 the Truth and Reconciliation Commission (TRC) released its Calls to Action, “to redress the legacy of residential schools and advance the process of Canadian reconciliation” (TRC, 2015, p. 1). This motion calls upon various levels of government to make changes in a variety of areas, including education. Specific reforms include “the development of curriculum and integration of knowledge on Indigenous historical and contemporary issues in primary and secondary education” (Morcom, L., & Freeman, K., 2018, p. 811) and “the training of teachers to advance awareness of the history and legacy of residential schools, [in addition to] tools for building student…intercultural understanding, empathy and mutual respect” (p. 811). As a social studies educator, I am grateful for the changes that our provincial government has made regarding implementing more Indigenous content throughout the social studies curriculum. For example, one of the curriculum competencies facilitates learners in making ethical judgements through the examination of actions that existed in the past and present in reference to the lives of Canada’s First Nations population (“Social studies 10 | Building student success,” 2018).

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Furthermore, the development of the Indigenous Knowledge and Perspectives in K-12 Curriculum has served as an invaluable guide with which I am becoming more confident in using to immerse my learners in a wealth of Indigenous content. In addition to British Columbia’s welcomed changes, I also believe it is my responsibility, to look within my community and seek further education. Both my students and I benefit from the rich oral narratives that local First Nations knowledge keepers and elders hold. These individuals provide first-hand accounts of their own experiences that are not found in textbooks. My connection to the significance of immersing both myself and my learners in Indigenous content, to truly understand, acknowledge and honour the truth around the development of our country, is supported by various researchers.

Article Examination on Decolonization of Curriculum:

Articles by Gibson and Case (2019) and Morcom and Freeman (2018) highlight the necessity for both curriculum and teacher training, respectively, to be developed in such a way as to break down barriers that traditionally have kept Indigenous perspectives and content on the periphery of education. Gibson and Case (2019) identify that although some scholars and curricular developers disagree with changing Canadian historical curriculum as it “rejects the discipline of history and historical thinking” (p. 251), they propose that simple changes can be implemented without “radical epistemological restructuring” (p. 251), thus meeting the TRC reforms. The first change, noted in Gibson and Case (2019), involves bringing indigenous content away from the sidelines and bringing it to the forefront. The authors suggest this can be done through the engagement with local Elders, Indigenous literature, primary sources and other resources produced by Indigenous members. The goal is to “go beyond sprinkling…Indigenous historical content into a predominantly Euro-Canadian curriculum” (p. 254), rather immersing in it. Second, teach learners the skills to become in-depth thinkers, thereby challenging them to “think historically by interpreting historical evidence” (p. 254), rather than simply accepting the norm or what has been acceptable in the past. Gibson and Case (2019) argue that this skill is important for students to recognize discriminatory views and perspectives. Third, provincial and territorial curriculum developers should create more courses dedicated to focussing on “Indigenous historical and contemporary world views” (p. 254-255). It should be noted that the authors recognized that there are several regions in Canada, such as British Columbia, that have made some changes, similar to their recommendations, to meet the TRC recommendations.

Morcom and Freeman (2018), stress the significance of valuing local First Nations culture and encourage teacher candidates to become involved with the teachings of local First Nations’ knowledge keepers and elders. The co-authors, both educators within the Department of Education’s Aboriginal Teacher Education Program (ATEP) at Queen’s University, use the Anishinaabe First Nations’ “philosophy, worldview, culture and spirituality…as a source of information and guidance in…[their]teaching” (Morcom, L., & Freeman, K., 2018, p. 814). Specifically, the educators connect their methodologies and pedagogies to the traditional “Seven Grandfather Teachings, [including] honesty, humility, respect, bravery, wisdom, truth and love” (p. 815), and the medicine wheel, which encompasses “the for directions, sky, earth, [and] center” (p. 815). Morcom and Freeman (2018), argue that their teaching methods enable teacher candidates the opportunity to develop a deep understanding, knowledge and respect for the Indigenous culture, and the significance of including it in both curriculum and teaching methods. Furthermore, Morcom and Freeman (2018) argue that following this inclusive style of teaching meets the reconciliation requirements set forth by the TRC, and more importantly, facilitates in the development of future teachers recognizing and respecting the need to build a more inclusive and just society (p. 829).

The above-mentioned authors clearly provide welcome guidance as to how educators can work on improving their knowledge of Indigenous content with which to bring to the classroom. Their perspectives and methods are informative, and they provide current teachers and teacher candidates with the opportunity to constructively think about how to stop the marginalization of Indigenous content that has existed in society, or education, for far too long.

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Conclusion:

The traditional methods of teaching Canadian history followed a very ethnocentric perspective, with the exemption and romanticism of Indigenous content. The TRC’s Calls to Action around education has identified the significance of decolonizing curriculum and supporting educators in developing their knowledge of Indigenous culture. I believe, to have an honest, just and inclusive education system, it is essential as educators to discuss, learn, and question past wrongs alongside our learners, to break down the barriers that colonial views had originally established in early curriculum.

References:

Donald, D. T. (2009). The curricular problem of Indigenousness: Colonial frontier logics, teacher resistances, and the acknowledgment of ethical space. Beyond ‘Presentism’, 23-41. https://doi.org/10.1163/9789460910012_004

Education for reconciliation. (2019, September 5). Relations Couronne-Autochtones et Affaires du Nord Canada / Crown-Indigenous Relations and Northern Affairs Canada – Canada.ca. https://www.rcaanc-cirnac.gc.ca/eng/1524504501233/1557513602139

Gibson, L., & Case, R. (2019). Reshaping Canadian History Education in Support of Reconciliation. Canadian Journal of Education, 42(1), 251-284. https://journals.sfu.ca/cje/index.php/cje-rce/article/view/3591

Morcom, L., & Freeman, K. (2018). Building Non-Indigenous Allies in Education. Canadian Journal of Education, 41(3), 808-833. https://journals.sfu.ca/cje/index.php/cje-rce/article/view/3344

Social studies 10 | Building student success. (2018). Building Student Success – BC’s New Curriculum. https://curriculum.gov.bc.ca/curriculum/social-studies/10/

(2015). Truth and Reconciliation Commission of Canada (TRC). https://trc.ca/assets/pdf/Calls_to_Action_English2.pdf