Teacher...ish

How is it measuring up?

2020-02-22T17:01:00.001-08:00

Recently a job posting here in Ontario caught my eye.... it was for an Indigenous Graduation Coach. I thought to myself, how would the school board be setting up this candidate for success when it would be an uphill battle for them to help the students to reach graduation when there is such a disconnect from the curriculum and their cultural beliefs! When parents may not be interested in forming relationships with school staff because of past trauma from residential schools! When the content taught daily is from a Euro-centric lens! When not enough is being done to embed indigenous knowledge and Elders into our school system! When their language is still deteriorating! And lastly when our own government is spouting out speeches about Truth and Reconciliation and don't have the actions to back up these promises!

When the educational practices of a school board or country for that matter are not meeting the needs of the Aboriginal students in a holistic manner, then change is essential and necessary. Senge (1990) describes the successful process of change in education. "At the heart of a learning organization is the shift of mind - from seeing ourselves as separate from the world to connected to the world .... a leaming organization is a place where people are continually discovering how they create their reality. And how they can change it" (p. 12-13). Connections are important in any process of educational change but even more so in Aboriginal education. The cultural teachings are the foundation of the Aboriginal peoples' identity" (Report of the Royal Commission on Aboriginal Peoples, 1996, p. 116-117)

Shouldn't all educators from K-12 be Indigenous Graduation Coaches? As you can see from the statistics linked here the rate for graduation in 2011 for indigenous students (those that self identified as FNMI) is well below the rest of the student population. Are we asking these students why? Are we listening to them and making the necessary changes to ensure their success?
http://www.edu.gov.on.ca/eng/indigenous/ontario-student-achievement-en.pdf

Goulet. L, McLeod, Y. Vol 37, No 003 (2002). CONNECTIONS AND RECONNECTIONS: AFFIRMING CULTURAL IDENTITY IN ABORIGINAL TEACHER EDUCATION. Available Online at http://joj.library.mcgill.ca/index.php/MJE/article/view/5950

Self Reflection

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As the course comes to a close I am reviewing all my personal connections in my journal entries and reassessing my learning goals set at the beginning of the course. I feel truly fulfilled from my last PME course but to me its just the start of a new learning journey. I will take what I have learned throughout this course and the others to reevaluate and modify my teaching practices. Self-reflection in education is recognized as a valuable method for developing and improving teachers’ professional practice (Farrell, 2012; Mason, 2007; Milner, 2003; Ottesen, 2007; Rodgers, 2002; Schön, 1983). So where has and where will my self-reflection take me?

Within self reflection teachers are often asked to become cognizant of their biases and reactions to students and curriculum (Delpit, 2006; Grant & Sleeter, 2007; Nuri-Robins, Lindsey, Lindsey, & Terrell, 2012). I for one was often a little hesitant about embedding indigenous knowledge in the classroom, about having those tough conversations with colleagues and calling out others on their racism and privilege. As I am reinventing myself as a educator and as I dig deeper into making a connection to my Metis roots I am still learning and unlearning about my biases, preconceived ideas, and past stereotypes that were passed down. As I uncover these I am realizing that they have essentially shaped and influenced my pedagogical practices.

I am open to new ways of teaching, I am keen to implement culturally relevant curriculum, I am aware of the benefits of indigenous knowledge for all students, I am collecting resources and attending workshops, I am a settler ally and I will make an impact and difference in Indigenous Education.

Oskineegish, M. (2019). The Role of Self-Reflection in an Indigenous Education Course for Teacher Candidates. Available online at https://ineducation.ca/ineducation/article/view/390/980

There's more to it than the pipeline...

2020-02-21T17:54:00.000-08:00

Protesters and land defenders are occupying rail lines and intersections across Canada to draw attention not only to the pipeline, but also to Indigenous land rights on the whole.

Wet’suwet’en land is unceded, meaning it was never signed over on paper to Canada through a treaty. This is important, because the Wet’suwet’en hereditary chiefs assert a legal right to the land and a right to decide who uses it for what. Of course, it’s important to note than even if a treaty was signed between Canada and existing Indigenous peoples, that doesn’t mean the land was “given up” or given away. There’s a lot of complexity behind the legacy of the treaty system. (Woods, 2020)

Land has religious, historical, and spiritual significance to indigenous and First Nations people, and the government's attempts to build on contested territory tap into a deep-seated tension in Canada. And even though British Columbia introduced a bill to uphold UNDRIP during its 2019 legislative session, few believe that policymakers will actually consider the resolution given that it was Prime Minister Trudeaus administration that approved pipeline expansion in the first place, hoping to work with oil and gas export businesses.

Many activists supporting indigenous sovereignty have said that the Canadian government's efforts to support pipeline construction are part of a broader scheme to further diminish the social and political power of tribal nations. For example, activists say an interim land negotiation policy called Comprehensive Land Claims is explicitly built to “extinguish” the rights of indigenous people if they are not able to prove, by way of certificate or deed, their ownership and stewardship of the land.

Woods, M. (2020). Wet’suwet’en Coastal GasLink Pipeline Dispute: Every Word You Need To Know
https://www.huffingtonpost.ca/entry/wetsuweten-coastal-gaslink-protest-injunction-definition_ca_5e4423edc5b61f8ad4e283c3?ncid=fcbklnkcahpmg00000001&fbclid=IwAR0ihYCoPxS9W6WDhaN6FPAJ7elRrzFu9oHbs-Jn6VK25Pc-c27Xj6Yrgj8

Resources

2020-02-18T07:59:00.002-08:00

Keeping with this mindset and learning resources I decided to spend some time finding authentic resources that could be included into classroom programming that would support indigenous students. I find there is alot of content in the area of Arts and Language but I personally don't have anything in terms of Math resources that can be embedded into the curriculum content.

I wanted to find something that would bring in their perspectives and better appreciate that all students are seen and motivated to use and learn numeracy concepts.

There were alot of great ideas that could easily be modified for your grade level for indigenous math word problems. You can find more here http://ankn.uaf.edu/Curriculum/Units/StoryProblems/index.html

Amazing math games can be found here http://mathcentral.uregina.ca/RR/database/RR.09.00/treptau1/mathcontent.html

I was specifially looking for resources for my Grade 1/2 class but cant help but share this resource for those of you teaching the 8/9grades. http://www.fnesc.ca/wp/wp-content/uploads/2015/08/PUB-LFP-Math-First-Peoples-8-9-for-Web.pdf

Some movies and stories to engage your learners can be found here http://www.sfu.ca/mathcatcher/StoriesMovies/TheOldTotemPole.html. To promote mathematics among Aboriginal learners, they have created a series of stories with mathematical themes. These stories are based on the storytelling tradition of Aboriginal peoples. The fact that all of our stories have been translated into several Aboriginal languages is probably the biggest recognition that an author could hope for. Take a moment to scroll down through this page and click on each of the stories….you will see and hear many different translations of each story

If you are looking to build your resource library with some purchased books my cart is pretty full https://www.strongnations.com/store/item_list.php?it=&cat=2884

I also found this program that would support Kanu's instructutional methods and strategies. The Math Catcher Outreach program aims to promote mathematics and scholarship in general by encouraging elementary and high school students to recognize how math is used in everyday life and how it forms the basis for many of our daily decisions and life-long choices. The storytelling, pictures, models, problem solving, and hands-on activities encourage young people to enjoy math and help dispel myths that math is boring and abstract.

http://www.sfu.ca/mathcatcher.html

Aboriginal Perspectives in Inuit Education

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In Integrating Aboriginal Perspectives Into the School Curriculum, Kanu (2011) identifies five essential classroom practices for successfully integrating Aboriginal Perspectives into curriculum; (1) lesson planning
(2) learning resources and learning content
(3) instructional methods and strategies
(4) assessment methods and
(5) using aboriginal perspectives as a “philosophical underpinning” of the curriculum (p.95).

How are these evident in everyday practices in an early years program?

When I think back to when I visited the Ottawa Inuit Children's Centre..

The lesson plans were posted
The learning resources and learning content were relevant and authentic.
The instructional methods and strategies were embedded in their daily interactions with the children
The aboriginal perspectives within the curriculum were visible

Kanu, Yatta. [2011]. “Chapter Four: Integrating Aboriginal Perspectives into the School Curriculum: Layering at Five Levels of Classroom Practice,” In Integrating Aboriginal Perspectives into the School Curriculum: Purposes, Possibilities, and Challenges. University of Toronto Press. pp. 95-119.

Grading the Gap. Equity Matters.

2020-02-11T05:30:00.000-08:00

"The federal government is reluctant to admit it, but many experts agree that First Nations kids living on reserve get significantly less funding for their education than kids going to school anywhere else in Canada."

The issue of some students being given more allocated money for education over others needs to be addressed and dealt with immediately. Please give the following CBC interview a listen...

http://www.cbc.ca/player/play/2695939565/

In some parts of the country some first nations students are given about half the amount as other students. This shortest of funding puts them at risk.

When taking a closer look at the Matawa Learning Center. It receives $13,000 in tuition per student.  That’s the amount of money the federal government provides First Nations in the area for each school-aged person who normally lives on a reserve. By contrast, Thunder Bay’s French Catholic board received more than $27,000 per student, not including capital costs, from the provincial government last year.

How is this reconciliation?

The Indian Act

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What was YOUR prior knowledge of the Indian Act?

Prior to the 1876 Indian Act, education was provided on reserves at day schools for the children to attend and begin their assimilation into settler society. However, issues with low attendance impeded this plan. The education policy was revised after government officials studied how the American government managed education of native children. So in 1920, the Act was amended to combat the attendance concerns by making it compulsory for status Indian children to attend residential schools, with consequences to those who hid their children. If children were not readily handed over, the Indian Act gave power to the Indian agent to enter the family dwelling and seize the children, often with the help of the local constabulary or by the constabulary alone. Parents or guardians who tried to hide the children were liable to be arrested and or imprisoned.

“The problem is the Indian Act is deeply interwoven into the fabric of First Nations over seven generations,” says Alexander. “It’s embedded in almost every aspect of life on a reserve, and has had a terrible effect on how First Nations people see themselves. (Beazley, 2017)

It’s not just about assimilation. It’s oppression.

So the question remains... what next? These days, many people working in the field of Indigenous law argue that if the Indian Act can’t die, it must dwindle away – through a process of delivering its powers and responsibilities to Indigenous communities on a case-by-case basis. One of the Indian Act’s major sins was to treat all Indigenous communities as if they were cut from the same cloth, with the same cultures and pre-contact legal systems.

The key is its replacement can’t be another law that does the same thing.

How does the Indian Act inform my professional practice? I have become more of an advocate and ally to indigenous women after learning that under the Indian Act, First Nations women were banned from voting and running for Chief and Council elections. The oppression of First Nations women under the Indian Act resulted in long-term poverty, marginalization and violence, which they are still trying to overcome today. As a self identified Metis woman I learned that both Inuit and Metis women were also discriminated against and prevented from:

serving in the Canadian armed forces

getting a college or university degree

leaving their communities for long periods (e.g., for employment)

becoming an ordained minister

becoming a professional (e.g., a doctor or lawyer)

Image

http://fb.historicacanada.ca/education/english/indigenous-perspectives/IndigenousPerspectives/assets/common/downloads/publication.pdf

Available Online at https://www.ictinc.ca/blog/the-indian-act-residential-schools-and-tuberculosis-cover-up

Beazley, D. (2017) Decolonizing the Indian Act. Available Online at https://www.nationalmagazine.ca/en-ca/articles/law/opinion/2017/decolonizing-the-indian-act

Kindergarten Indigenous Immersion Policy

2020-02-03T06:58:00.000-08:00

Drawing on varied evidence from indigenous language programs, the several articles I examined made the case that immersion programs are vital to early learners. They showcase the benefit of these immersion programs starting at a young age and illustrate how traditional indigenous values are infused into language programs and can be embedded into the students play. These programs help to build positive strong identities in indigenous and non-indigenous students and their communities. I will provide an outline and rationale for the framework on providing indigenous language to our young students and how this not only emphasizes the interconnectedness to our environment but also supports full day kindergarten experiential learning.

The research and this subsequent information will highlight four crucial components for Kindergarten Indigenous language programs; challenges, benefits, best practises, and resources. While no ideal model is possible due to the diversity of languages and community contexts within Canada, there are several factors that have been identified through language acquisition research and years of practice in Indigenous Language programs that can be closely linked to success.

“By the year 2000 all schools will offer Native students the opportunity to maintain and develop their tribal languages and will create a multicultural environment that enhances the many cultures represented in the school” (Reyhner, 2010) (This goal is still far from fruition despite the work of immersion schools outlined in this write up). For many Aboriginal peoples, learning is a lived experience best absorbed through activities such as; learning/talking circles, storytelling, discussions, demonstrations, cooperative learning, role modeling, peer tutoring, and hands-on experiences. My goal is to make the case that kindergarten immersion programs can be vital to healing the negative effects of colonialism and assimilation schooling and that policies need to be in place to support this.

Challenges

Typical assessment mechanisms employed within public education include formative test-taking measures, standardized tests, written evaluations, teacher-centered feedback, and the provision of formal grades/percentages. These types of curriculum delivery and assessment is ill-matched with Aboriginal ways of knowing and learning. First Nations children may tell a story without an introduction, without building a context, or in a non-linear sequence. Their story retellings may elicit less language than play-based language samples. Assessing a narrative according to the structural features of a different set of norms can result in misattribution of cognitive delay or deficit. (Ball,2006) Its imperative for immersion programs to devise an assessment strategy that aligns with indigenous customs and values. Some examples of assessment strategies that are indigenous centered are; conferences, portfolios, journals, photo essays, and performances. (Toulouse, 2001) They should provide opportunities for students to express learning through their spiritual, physical, emotional and intellectual domains.

Customs

In mainstream schools, students are expected to speak in a wide range of situations. Some of these may be unfamiliar or uncomfortable for First Nations children. In many First Nations communities, listening and observing are valued as much as talking. It is important to be aware that people from different cultures may have been socialized into different sets of norms for appropriate ways to use language interactively. For example, First Nations children’s interactional norms may not match situations or expectations in school. Their responses, often in the form of hesitation or silence, may be misinterpreted as lack of comprehension, inability to respond correctly, lack of attention or even insolence. (Ball, 2006) Being aware of these norms will allow for further understanding and will help to modify the kindergarten language approach to learning.

Best Practises

Aboriginal pedagogy stresses the importance of experiential learning, service learning, and out-of-school experiences. The full day kindergarten program in Ontario supports this pedagogy and endorses student led learning which will provide opportunities for indigenous languages to be included in their everyday experiences. It is not enough, however, to simply introduce the native language if a school‟s curriculum remains unchanged (Nevins, 2004). Just translating a non-Native curriculum into the Native language and focusing on vocabulary and grammar is in no way part of a decolonization agenda. (Reyhner, 2010) As Wayne Holm (2006), former director of the Navajo-English bilingual Rock Point Community School, noted, “If school is to be relevant, it has to deal with the realities of the land, the animals, and the people” As a way of emphasizing an interconnectedness with our environment and our relationship to the world, Deloria and Wildcat (2001) advocate both experiential learning involving example and observation and a focus on the importance of reciprocity and giving back. (Reyhner, 2010)

Involvement

Parent and community involvement is crucial and should be embedded within the policy. A plethora of research has confirmed the notion that parent/caregiver involvement in school has positive effects on a students’ school experience, including increased academic achievement, better attendance, improved behavior, and a stronger motivation to succeed (Darch et al, 2004). Preston suggests that in turn, education leaders need to develop school-home strategies that are in line with the dynamics of Aboriginal families and their extended members. This could include using technological tools for communication, inviting them in to classroom presentations, sharing their knowledge and keeping them updated and informed.

Policy

The decision-making about immersion program should be based around the stakeholders of the Indigenous language community. How decisions are made, and control is exercised, will vary from community to community however, depending on the governance practices of each group. Community engagement, or participation, has also been found to have positive effects on program. (De Korne, 2010)Programming must be locally controlled and include input, design, and delivery by Aboriginal Peoples. Successful immersion programming must be derived from an Aboriginal perspective (Morcom, 2017 p. 15).

Start Early

Generally, it appears that if a child enters immersion programming early, detriment to mainstream language development is unlikely to occur (Raham 2004; Usborne et al, 2011) The critical period,when children are able to pick up languages with little instruction through exposure, lasts until about age 12, so the earlier programs start the more time they have to acquire the language. (De Korne, 2010). Ball (2005) claimed that early childhood educational services should be the nucleus of Aboriginal communities. This is why it's crucial to start immersion for students in Kindergarten.

Reyhner, J. (2010) Indigenous Language Immersion Schools for Strong Indigenous Identities. Heritage Language Journal, 7(2) Retrived from https://www.afn.ca/uploads/files/education/20._2010_reyhner,_indigenous_language_immersion_schools_for_strong_indigenous_identities.pdf pg 138- 149.

Monk, J. (2017). The Power of Immersion and Bilingual Schools for Indigenous Language Revitalization. Retrieved from: https://www.socialconnectedness.org/the-power-of-immersion-and-bilingual-schools-for-indigenous-language-revitalization/ Accessed July 17, 2019.

Morcom. L. Weighing the Benefits of Aboriginal Language Immersion. Canadian Journal of First Nations Studies.

Ball, J, Bernhardt, B, and Deby, J.. (2006) . Implications of First Nations English Dialects for Supporting Children’s Language Development. World Indigenous Peoples’ Conference on Education, 2005. Retrieved from; http://ecdip.org/docs/pdf/WIPCE%20Dialectics%20Paper2006.pdf

Preston, J. (2014). Early childhood education and care for Aboriginal children in Canada. [Online] Retrieved from; https://movingchildcareforward.ca/images/policybriefs/MCCF_aboriginal_childcare_canada.pdf

De Korne, H. (2010). Indigenous Language Education Policy: Supporting Community-

Controlled Immersion in Canada and the US. Language Policy, 9, 115-141

Toulouse, P.M. (2001) Achieving Aboriginal Student Success: A Guide for K to 8 Classrooms. Portage & Main Press

Self Governence

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Indigenous peoples practiced their own forms of government for thousands of years before the arrival of European and other settlers in what is today Canada. These forms of government reflected the economic, social and geographic diversity of Indigenous peoples, as well as their cultural practices and spiritual beliefs.
The struggle for self-government has been ongoing for a long time. Prior to 1973, the Government of Canada refused to even entertain the concept of Indigenous self-government. It was the Supreme Court of Canada's ruling in Calder that caused a shift in policy.

Christou says that for self- government of Indigenous control of education to become a reality, we must have well prepared teachers who are able to work within their communities to develop curriculum and pedagogy that best meet the local needs. (Morcomet al 2017).
I started to question how can I help support self governance of Indigenous communities? One way is by becoming more informed about the two education agreements that involve over 35 indigenous communities.

The Education Agreement in Nova Scotia and the Anishinabek Nation Education Agreement in Ontario.Another way is by having discussions with colleagues and peers about self governance. Of of my favourite quotes that I came across in the Federal Policy Guide while doing my research was the answer to Why do Aboriginal Peoples Want to Self Government?...

As a teacher are you willing to work with and along side knowledge keepers, indigenous leaders and elders to make the much needed change for the education of all indigenous students in Canada?

" Perhaps a more accurate question would be “Why do Aboriginal Peoples want self-government back?” Long, long before European contact, Aboriginal Peoples had their own established political systems and institutions – they were self-governing. And Aboriginal Peoples have been trying to get back the right to govern themselves and preserve their cultural identities since the British North America Act in 1867."

Federal Policy Guide: Aboriginal Self-Government – The Government of Canada’s Approach to Implementation of the Inherent Right and the Negotiation of Aboriginal Self-Government. (2015)

Morcom, L. A., Freeman, K. & Davis, J. (2017). Rising like the thunderbird: The reclamation of Indigenous teacher education. In T. Christou (Ed.), Canadian Teacher Education: A Curriculum History (pp. 23-40). New York: Routledge. Permanent Link - http://proxy.queensu.ca/login?url=http://search.ebscohost.com/login.aspx?direct=true&db=nlebk&AN=1574385&site=ehost-live&ebv=EB&ppid=pp_23

Image. Available at https://www.rcaanc-cirnac.gc.ca/eng/1502376429223/1542741448397

For self-government and Indigenous control of education to become a reality, we must have well prepared teachers who are able to work within their communities to develop curriculum and pedagogy that best meet local needs. Teachers and admin- istrators have effectively accomplished this in the development of educa- tional systems under SGAs such as the Mi’kmaq Kinamatnewey. 72 Sadly, aggressive assimilation has taken a toll on educational practices in some Indigenous communities. To achieve self-government, “the capacity that has been lost over the generations needs to be restored, so that Aboriginal families and communities can reassert their rightful place in educat- ing their children and in Canadian society.” 73 Indigenous education sui generis means not only including Indigenous content and pedagogy, but also having the freedom to choose how education will be conducted and having the capacity to carry out the development of appropriate educa- tional opportunities.

or self-government and Indigenous control of education to become a reality, we must have well prepared teachers who are able to work within their communities to develop curriculum and pedagogy that best meet local needs. Teachers and admin- istrators have effectively accomplished this in the development of educa- tional systems under SGAs such as the Mi’kmaq Kinamatnewey. 72 Sadly, aggressive assimilation has taken a toll on educational practices in some Indigenous communities. To achieve self-government, “the capacity that has been lost over the generations needs to be restored, so that Aboriginal families and communities can reassert their rightful place in educat- ing their children and in Canadian society.” 73 Indigenous education sui generis means not only including Indigenous content and pedagogy, but also having the freedom to choose how education will be conducted and having the capacity to carry out the development of appropriate educa- tional opportunities.

Residential Schools and Policy

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Do formal residential schools still exist in Canada? No. But are there still systematic issues of cultural genocide and a white washing of our education system. Absolutely!

I couldn't agree more with Battiste as she boldy states that "in order to remedy the colonial mentality that predominates in Canadian educational curricula and erodes Indigenous knowledge and its linguistic base, the federal government needs to provide a clear policy statement about Canada’s new constitutional vision." (Battiste, 2002)

What do you think this clear policy statement would entail? How would it be created and implemented?

Two primary objectives of the residential school system were to remove and isolate children from the influence of their homes, families, traditions and cultures, and to assimilate them into the dominant culture. These objectives were based on the assumption Aboriginal cultures and spiritual beliefs were inferior and unequal. Indeed, some sought, as it was infamously said, “to kill the Indian in the child.” Today, we recognize that this policy of assimilation was wrong, has caused great harm, and has no place in our country.

Prime Minister Stephen Harper, official apology, June 11, 2008

The policies of assimilation were wrong! And so were many others....

The federal government supported schooling as a way to make First Nations economically self-sufficient. Their underlying objective was to decrease Indigenous dependence on public funds. The government therefore collaborated with Christian missionaries to encourage religious conversion and Indigenous economic self-sufficiency. This led to the development of an educational policy after 1880 that relied heavily on custodial schools. These were not the kind of schools Indigenous leaders had hoped to create.

What are some things I can do in my classroom to teach my students about the harmful effects of residential schools?
Participate in Orange Shirt Day and explain the relevance. http://www.orangeshirtday.org/
Find reliable resources like http://www.fnesc.ca/irsr/
Read books like

I Am Not a Number

by Jenny Kay Dupuis,

Kathy Kacer

Gillian Newland (Illustrations)

When eight-year-old Irene is removed from her First Nations family to live in a residential school she is confused, frightened, and terribly homesick. She tries to remember who she is and where she came from, despite the efforts of the nuns who are in charge at the school and who tell her that she is not to use her own name but instead use the number they have assigned to her. When she goes home for summer holidays, Irene's parents decide never to send her and her brothers away again. But where will they hide? And what will happen when her parents disobey the law? Based on the life of co-author Jenny Kay Dupuis’ grandmother, I Am Not a Number is a hugely necessary book that brings a terrible part of Canada’s history to light in a way that children can learn from and relate to.

Battiste, Marie. [2002]. Indigenous Knowledge and Pedagogy in First Nations Education: A Literature Review with Recommendations. "http://www.afn.ca/uploads/files/education/24._2002_oct_marie_battiste_indigenousknowledgeandpedagogy_lit_review_for_min_working_group.pdf">http://www.afn.ca/uploads/files/education

https://indigenousfoundations.arts.ubc.ca/the_residential_school_system/

The Importance of Indigenous Knowledge

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According to Battiste, in the last decade the acceptance of Indigenous knowledge by scholars and policy makers generated an explosive growth in the number of publications on the relevance of Indigenous knowledge in a variety of policy sectors and academic disciplines.

As such international policy makers developed principles and guidelines for protecting Indigenous knowledge, and Indigenous knowledge and its pedagogies have generated a decolonizing and rethinking of education for Indigenous peoples.

The fires in Australia made me really think about the importance of indigenous knowledge in terms of the environment. The general knowledge of the environment is being lost in communities around the world, and there is an urgent need to conserve this information to help develop mechanisms to protect the earth’s biological diversity. Battiste stated that the The United Nations Convention on Biological Diversity recognizes the importance of Indigenous knowledge to the conservation and sustainable use of biological diversity, acknowledges the contributions of Indigenous knowledge as innovative approaches to environmental studies, and recognizes the validity of Indigenous science. It also recognizes the value of Indigenous knowledge,innovations, and practices to scientific knowledge, conservation studies, and sustainable development.

Indigenous leaders, who have been warning about a bushfire crisis for years, are calling for a radical change to how land is managed as Australia faces some of its worst bushfire conditions on record.One such man Mr. Steffensen said burning was a crucial way that Aboriginal and Torres Strait Islanders cared for the land. He said it involved learning to read trees, soil types, wind conditions and developing an "intimate" relationship with the landscape. "It's like a doctor. You're there at the country to look at a specific ecosystem," (Faa, 2019)

So reflecting back to my own practices how can I integrate more indigenous knowledge into my science curriculum specifically? To enhance Aboriginal students' educational opportunities in sciences, culturally relevant science curriculum has been examined and practiced in Western Canadian science classrooms. Finding a way to educate using the best of both forms of education yet still meet provincial standards can be challenging. Some science lessons lend themselves well to a merging of knowledge. One way to achieve this is for students to learn first from the Indigenous perspective and then transcribe that information to western terms.

Battiste, Marie. [2002]. Indigenous Knowledge and Pedagogy in First Nations Education: A Literature Review with Recommendations. http://www.afn.ca/uploads/files/education/24._2002_oct_marie_battiste_indigenousknowledgeandpedagogy_lit_review_for_min_working_group.pdf">

Faa. M. (Nov, 2019) Indigenous leaders say Australia's bushfire crisis shows approach to land management failing https://www.abc.net.au/news/2019-11-14/traditional-owners-predicted-bushfire-disaster/11700320

http://www.afn.ca/uploads/files/education/24._2002_oct_marie_battiste_indigenousknowledgeandpedagogy_lit_review_for_min_working_group.pdf">

Making science relevant to Indigenous students. (2019). Available Online at https://www.ictinc.ca/blog/making-science-relevant-to-indigenous-students

Policies

2020-01-07T16:30:00.000-08:00

Policy Learning and Unlearning...

As I enter a new Masters course and thankfully my last one... I was asked what is policy? Initially I answered that to me a policy is an action proposed by the government. However I have since broadened my understanding about policy...that it does not only (& should not only) come from the government.

I have learned that I can be developing policies as an educator and member of my community collectively and collaboratively with others. I look forward to examining and analyzing indigenous education policies that exist and re developing these for change. As pointed out by my professor Mary Drinkwater, "Critical policy analysis asks some key questions: Who is the policy being written for? In whose interest? For what purpose? Who benefits? Who is marginalized?"

While there has been marked progress toward embedding Indigenous education into Ontario’s schools though policies, there are still challenges to be addressed:

The majority of schools do not offer Indigenous education activities such as language programs, cultural support programs, guest speakers, and ceremonies.

Secondary schools have a much higher rate of participation in Indigenous education initiatives than elementary schools.

Rural areas are more likely to provide Indigenous education and supports than urban communities (this may be a reflection of the higher proportions of First Nations, Métis and Inuit students in rural schools).

Some survey respondents commented that their schools contained too few First Nations, Métis or Inuit students to warrant a specific focus on Indigenous education, illustrating the need to ensure that educators understand that Indigenous education is important for all [1]

Indigenous Education Policy can help to guide the revitalization of language by providing a framework. The vitality of most Indigenous languages in Canada at serious risk. While no ideal policy model is possible due to the diversity of different language and community contexts, there are numerous factors that have been identified as closely linked to its success; immersion and community control of indigenous education. (DeKorne, 2009).

How are your teaching practices effected by education policies?

Indigenous education: Moving toward reconciliation. [Online] Available at https://peopleforeducation.ca/report/indigenous-education-2016/

De Korne, H. (2009). Indigenous language education policy: Supporting community-controlled immersion. MA Thesis, University of Victoria. http://hdl.handle.net/1828/1721.

Quality Learning Environment

2019-02-19T05:13:00.004-08:00

What is my role in providing a quality learning environment? When we take a look at the factors that affect indigenous students and their learning like the table below it may seem overwhelming in determining where you fit as an educator.

Table 1.0: Factors Affecting Indigenous Students and Their Learning

Classroom features	Teacher communities
Diversity and differentiated learning is foundational Learning is linked to students’ lives and experiences High expectations for all student coupled with differentiated assessment Classroom management is focused on community building and relationships	Professional development is ongoing where data is a critical feature Time and resources are allotted for teachers to plan together Relationships are collegial and student learning, as well as community, is a key underpinning Teachers are valued for their work and commitment
Schools & climate	External environment
School safety for all is a priority Interpersonal relationships are positive and evolving Teaching and learning practices are evidence based Organizational structures support vision of inclusion Shared leadership is the reality between admin and staff Deconstructing the hidden curriculum	Parental and community engagement plans honour difference Culminating tasks for students are rooted in social change in the community Community and school events are integrated, shared and seamless Global citizenship and environmental stewardship connections

Note. This table is a summary of the areas in Bascia’s paper that complement the diverse perspectives of Indigenous peoples regarding student achievement.

Classroom features, teacher communities, school climate and the external environment are broad concepts that are strongly interconnected. Learning outcomes, especially when more holistic definitions and interpretations are being considered, will be directly affected by these factors (Ontario Ministry of Education, 2014). [1] Indigenous ways of learning are part of that diversity and cannot be integrated if teacher professional development is inconsistent and there is limited time for collaborative planning. Also, the absence of parental engagement plans and linkages to community resources for Indigenous families become further barriers for students’ rightful attainment to balance/wellness. [1] We need all these pieces to fit together to make it work. These complex issues will require solutions in a multifaceted approach and we have to have measures of success.

What is a quality learning environment? How do Indigenous worldviews reflect this concept? Are there particular components that make up this type of teaching/learning setting?
When we integrate and truly embed indigenous pedagogy, relevant curriculum content and the medicine wheel we are all components of student success and a quality learning environment.

[1] Toulouse. P. What matters in Indigenous education: Implementing a Vision Committed to Holism, Diversity and EngagementOnline. https://peopleforeducation.ca/report/what-matters-in-indigenous-education/ Accessed February 12, 2019.

Decolonize and Indiginize

2019-02-19T05:10:00.003-08:00

My role in reflecting on my practises as an educator include thinking about decolonizing the curriculum. The term "decolonize" has been widely used by non- indigenous people who have experienced colonization in their ancestral lands. How can I focus and center my teaching on indigenous knowledge? Can this fit into every subject? There has been a lot of talk about museums, teachers college and other facets of teaching to decolonize their material.

Under the Indian Act, the Potlach ban legally denied and actually criminalized Indigenous people for any expression of their traditions, ceremonies and caused tremendous harm to generations of families, communities and our nation. [1] What I do today or tomorrow will never make up for those 67 years of loss and hurt but it can help to repair and rebuild for this generation and the future.

I wish I had some of this knowledge when I went to teachers college in 2006. Lorna Williams at the University of Victoria is looking at decolonizing Teacher Education programs. She states that in Indigenous education can provide alternative perspectives and reshape our thinking about how preservice teachers can better prepare themselves for a teaching career. Using principles such as those listed below which were realized by Lorna Williams (2008) in her course, Teaching and Learning in an Indigenous world.
These include the need to provide:

respectful and welcoming learning environments;
respectful and inclusive curricula;
culturally responsive pedagogies to improve the quality of knowledge, understanding, and pedagogic skills that all educators gain;
mechanisms for valuing and promoting Indigeneity in education; and
culturally responsive assessment (Archibald, Lundy, Reynolds, & Williams, 2010, pp. 5-8). [2]

[1] [Online.] Accessed at https://medium.com/viewfinder-reflecting-on-museum-education/decolonize-and-indigenize-a-reflective-dialogue-3de78fa76442. February 19,2019.
[2] Sandford. K. (2012). Indigenous Principles Decolonizing Teacher Educaion: What we have learned. InEducation. Vol 2. Issue 18.

What does it look and sound like?

2019-02-11T12:32:00.000-08:00

[2]

As someone who has a passion for early learning this video is a wonderful representation of what I aspire my classroom to look like one day. Have you taken a look at the Early Learning and Childcare Framework? This framework provides a guide for communities, program administrators, service providers, policy makers and governments to work towards achieving a shared vision that all indigenous children have an opportunity to experience high quality and cultural strong early learning child care. [1] Indigenous students who attend this program and setting would be well supported and would support their long term development and life outcomes.

Although cliche its true that children are future. We have an opportunity here to really embed a culture of acceptance, understanding, and compassion. A new era of Truth and Reconciliation and give all children a strong sense of identity and Canadian history. This holistic approach that includes indigenous cultures and languages and community members should be what other programs are using as a measure of success, and something to strive for.

[1][Online] https://www.canada.ca/en/employment-social-development/programs/indigenous-early-learning/2018-framework.html. Accessed; January 20,2019.

[2]

Native History

2019-02-10T12:32:00.000-08:00

20 years ago I was given two highschool course options. I could take a Native History course or I could take a Canadian History course. I choose the Native History course. I remember learning about small pox and treaties, I remember learning about different tribes and the houses they built. I vividly remember our field trip to the Museum of Civilization in Ottawa. For the life of me I could never understand why Canadian History and Native History were two separate entities? Indigenous people are our countries history.

We, (Ontario) need to approach indigenous culture with the same dedication we apply to French Language. Courses in highschool should not be optional when it comes in indigenous content. It shouldn't matter what size of population of the school self identitifes as indigenous. "Having students learn about the indigenous people of Canada provides an equal or even greater purpose- educating non-indigenous students. Misconceptions of treaties, the water crisis, missing women, the 60's scoop and poverty on reserves. The list goes on and on. Not understanding what they things really are and how they have affected our communities has led to a divide."[1]

What are your thoughts? What courses were offered to you in your educational journey?

[1] McMullen. C (2018) Ontario needs to Indigenize the Ontario Curriculum. [Online] https://chronicle.durhamcollege.ca/2018/01/ontario-needs-indigenize-ontario-curriculum/. Accessed January 20, 2019.

Lets Get Political ... Political

2019-02-04T17:01:00.000-08:00

Queen Universities own Theodore Christou wrote a great article last summer about Doug Fords dismissal to revise the province's social studies and history curriculums to add Indigenous content. Theodore was part of the group that was involved in re writing the curriculum. He feels strongly that Fords decision to axe the revisions is a travesty." I am aghast because the need to Indigenize curriculum in Canada is not up for debate. The calls from the Truth and Reconciliation Commission are not suggestions. When Canadians are called, we must respond. Every single call is formidable, and ignored at our peril." [1]

I would have to agree. The curriculum content in social studies and history in Ontario schools is outdated and does not reflect the true history of Canada. These subjects are in place so students can discuss, research and explore the events of the past. As Theordore states ' Ontario’s move to dismiss the addition of new Indigenous content as it revises its history curriculum is dangerous. We now have a very narrow idea of what our history is, and we continue to tell students a narrative that is demonstrably and woefully incomplete.

What resources do you use to teach social studies or history? I would recommend you follow Facing History facebook or twitter or check them out at facinghistory.org

[1] Christou, T. (2018). The need to Indigenize curriculum in Canada is not up for debate': Nixing plans to add Indigenous content to Ontario curriculum is a travesty. [Online]

https://www.indianz.com/News/2018/07/23/the-need-to-indigenize-curriculum-in-can.asp. Accessed February 4, 2019.

Best Practices

2019-01-28T06:43:00.000-08:00

I came across this wonderful resource by Theresa Wilson that broke down the best practises in teaching Aboriginal students. Seeking out ways to turn classrooms into spaces of belonging: those ways may include paying close attention to: Instructional approach, subject matter, critical questioning, collaborative evaluative practices, and modeling respect.

Combining high expectations, particularly of critical awareness and research skills, with a belief in the importance of relationships in establishing trust and respect. I closely examined this literature and found a lot of useful information that I deemed worthy of sharing. I will definitely be putting some of these into my own professional and personal practise.

As you read through her suggestions I'd like you to keep in mind the best practises you currently implement, one new thing you've learned or a concept you hadn't considered before that got you thinking.

Identity: Knowing who you are and where you come from

The importance of relationships in forming connections with Aboriginal students is foundational for Aboriginal educators. Understanding the relationships with human beings and with all living and non-living things. Knowing who you are in the Aboriginal culture means knowing your community, and knowing where you come from is based on your connection with the earth. Best practices with Aboriginal learners are grounded first in relationships. Important for Aboriginal learners to find a sense of place and belonging within schools. Space can also be created in the ways that a teacher approaches subject matter in the class. Re-naming can create spaces of belonging within the curriculum: sharing conversations, versus public speaking, leadership versus at-risk student program. Values central to Aboriginal Education: trust, autonomy, confidence, encouragement and acceptance.

Political Consciousness:

Aboriginal Education should not be seen as a single activity, or a token preservation of folkways. Aboriginal Education is more than Beads to Bannock, Aboriginal education must be woven throughout the curriculum. Teachers must be sensitive and aware to the loss and grieving that is historically and politically a significant part of the Aboriginal student’s lives. Teaching resides in the distance travelled between the head and the heart. Develop political consciousness in the very young students. Combine critical challenge with issue of importance to Aboriginal students and their communities. A critical investigative attitude deploys skills such as inference, direct observation, or identifying bias and angles of vision. Critical challenges help non-Aboriginal learners develop a new appreciation for indigenous sources of knowledge and to discern how the truth is portrayed to the media. The ability to relocate: this involves being able to question one’s own cultural background. Seeing the act of teaching as a journey toward learning in itself. Becoming aware of the privilege that participation in a dominant literacy confers. The journey involves creating a new home for the self to dwell in.

Teacher-Student Interactions:

Acknowledging the existence of a community beyond the classroom to which the teacher is responsible. Participate and initiate activities outside the classroom, many involving the local Aboriginal community. Rely on high, yet attainable expectations. Effective teachers demonstrate an openness to other ways of knowing and other ways of valuing how they teach and handle the materials they use in the classroom.

Broaden teacher-student relations outside the classroom to embrace the community. Effective teachers were involved in student’s lives. Emphasized the importance of forming relationships, making connections and generally being there. Involved students in thinking and valuing what they learned.

Observing the Importance of Relationships:

Acknowledging the relationships that exist in young people’s lives (family, friends and community). Acknowledge the need of students to find a place of belonging within school and community. Recognizing the student’s desires to connect with the curriculum, or how it is being taught. Providing students with opportunities to participate in culture. Honoring the many Aboriginal ways of knowing and learning. Being there for students: acknowledge them as individuals. Having faith and confidence in them as learners. Building on their strengths. Participating in extracurricular activities. Being a teacher who is easy to get along with. Creating a relationship with the local Aboriginal communities.

Wilson, Theresa. (2001). Best practices in teaching Aboriginal children: From an Aboriginal and non-Aboriginal Perspective (Adaptation from Master’s Thesis). University of Victoria. Retrieved from: https://www.oise.utoronto.ca/deepeningknowledge/UserFiles/File/UploadedAmina_/Best_Practices_for_Teaching_Aboriginal_Students.pdf

Always Learning

2019-01-24T16:25:00.000-08:00

Although I have a Metis background, this was only discovered within the last 4 years and I was raised unknowing of this family lineage. I often struggle with white privilege and self identifying as FNMI when I have not lived through any racism, hardships, or disadvantages so many Aboriginal women have faced. So often times you will notice I walk a fine line so that I do not speak on behalf of the culture but rather as an ally. I am very much still learning how to navigate these waters.

Recently my sister and I were invited to the 4th annual women indigenous educators symposium with ETFO. We both questioned if we were Metis "enough" to attend. We were pleased to have had the opportunity and learn from 33 other women who came from all indigenous backgrounds. It was a valuable learning experience.

This sparked the question on how I can personally indigenizing my teaching. Indigenizing curriculum works hand in hand with decolonizing my practises. I ask myself and in turn you, to self reflect if you are doing your part in supporting the persistence of Indigenous people and their ways of knowing through your instructional practises?

Are we building relationships with Elders and the community? Can we take a closer look at the artists we discuss, the literature we present, the media we share? How can we decolonize ourselves, the classroom and the content we teach?

Please see the below link for a video about Decolonizing Education

<iframe src="https://player.vimeo.com/video/259225903" width="640" height="360" frameborder="0" allowfullscreen></iframe>

100 Ways to Indigenize

2019-01-21T06:31:00.000-08:00

Here I have attached a wonderful article about The University of Reginas plan to Indigenize the curriculum and its criteria to measure success. https://www.uregina.ca/president/assets/docs/president-docs/indigenization/indigenize-decolonize-university-courses.pdf

From this article and plan I have found several interesting objectives I'd like to discuss and highlight. (Mind you it was very hard to narrow down the ones I wanted to address).

8. Promote the inclusion of diverse parties in the process of academic program reform (i.e. local Indigenous educators, Elders, students, faculty colleagues from FNUniv, Indigenous alumni, and community members) – addressing governance early on may ensure that academic programming reform reflects the priorities, interests, concerns and experiences of local Indigenous peoples

What a novel concept to include those who are knowledgeable and experienced in indigenous interests, concerns and priorities. This practise should be included across all programs. Including Elders and local community members in the planning and discussions shows a great deal of respect and that we value their voice of current and past realities.

17. Create physical spaces that reflect Indigenous peoples histories, contributions, languages and diversities. Review and develop signage, bulletin boards, and promotional materials for inclusion of diverse students, staff and faculty?

[2]

When you look around your post secondary setting what do you see and hear? Are indigenous students represented. Do you see flyers in native language, do you see Indigenous educators on the faculty? What impact do these physical spaced have for all students and faculty? Above is one of the new additions to Algonquin colleges landscape. It was built to promote Truth and Reconciliation.

21. Develop and sustain programmatic approaches to the inclusion of Indigenous knowledge.

Developing these programs will take time and money and resources but sustaining the approaches to inclusion of these Indigenous knowledge is going to take passion and energy and a drive for success.

26. Consider department based celebrations and welcoming events targeted at getting to know your Indigenous learners.

I haven't personally attended any of the welcoming events offered at Algonquin College but I plan on doing so in the near future. On campus they have the Mamidosewin Center- a place with a mandate to " empower and support Indigenous students into the next phases of their lives in a way that is respectful and reflective of Indigenous cultures." [2]

41. Read Herman Michell’s book, Working with Elders and Indigenous Knowledge Systems: A Reader and Guide for Places of Higher Learning.

I loved that this was included in their 100 ways to Indigenize. I encourage all of you to find one book or resource to read and share with others whether its colleagues, students or family.

47. Indigenous learners are here to learn. Expecting them to fill in the curricular gaps by addressing Indigenous issues is an unfair burden that is not shared with other learners; nor do they get “extra credit” for doing so. You must be the catalyst. You are in the position of power in the classroom; if you are ill-prepared to bring forth Indigenous topics, and then utilize your material and human resources to do it with you.

I thought this was a great addition to the paper. What a wonderful reflective practise to remember that all students are here to learn and aren't responsible for addressing issues. Be a catalyst!!!

References
[1] Pete. S. 100 ways to Indigenize and decolonize academic programs and courses. [Online]Accessed: January 15, 2019.

[2] McLester. R. (2018). Algonquin College creates a space to promote Truth and Reconciliation. [Online] https://www.thestar.com/opinion/contributors/2018/12/11/algonquin-college-creates-a-space-to-promote-truth-and-reconciliation.html. Accessed: January 17, 2019.

Indigenization is not Multiculturalism

2019-01-15T06:05:00.002-08:00

What is the difference between Indigenization and Multiculturalism?

Multiculturalism is

the characteristics of a society, city etc which has many different ethnic or national cultures mingling freely; political or social policies which support or encourage such coexistence [2]

When thinking about post secondary institutions its important to keep in mind that when talking about indigenization it will look very different than the schools approach to multiculturalism. While both approaches are necessary and relevant at the core they differ at a political and systematic level.

A question we often hear when trying to include Indigenous perspectives into the curriculum is: “Why are we not including other ethnic groups if Canada is a culturally diverse country?” In response to this question, it is important to remember the following:

- Indigenization does not require abandoning multiculturalism; both can be practiced side-by-side
- While multiculturalism as a law and as policy also recognizes Indigenous Peoples, it does not address the social injustices and racist policies to which Indigenous Peoples have been subjected. The history and current situation of Indigenous Peoples in Canada differs in significant ways from immigrants and minority settlers. These differences must be acknowledged to form respectful relationships
- We all live on Indigenous lands, many of which were never ceded but were stolen by settler governments. Those of us who are settlers are considered to be visitors in the lands of Indigenous Peoples. Out of respect, we must come to know, understand, and value Indigenous culture. This means learning about local cultures, languages, and protocols. [1]

The college I work at has a strong Indigenous influence from the courses it offers, to the architecture, and support programs and resources. I think it does a great job at implementing multicultural and indigenization practises throughout the community. How do we differentiate the two in our post secondary schools?

[1] The need to Indigenize. Online. Accessed at https://opentextbc.ca/indigenizationcurriculumdevelopers/chapter/the-need-to-indigenize/. Accessed January 15,2019.
[2] https://wikidiff.com/multicultural/multiculturalism

Innovation in Teaching- Indigenizing Education

2019-01-08T18:25:00.000-08:00

For my 7th Masters Course I need to identify a question relating to my own professional context and personal interest. I decided to structure this question around What is my role in indigenizing education? I will contribute at least 2 entries per week and have done 10 by the end of the course. Each of my entries will be between 200-500 words.

My role as a colleague...

What are we waiting for? Most of my colleagues I speak with say they don't know where to begin when it comes to tackling indigenous curriculum, culture, and traditions. It shouldn't be a matter of "tackling" or becoming overwhelmed. I always suggest taking it in stride and to try one small thing each week. Why not start with teaching age appropriate Canadian history? Its imperative to remember that the beginning of change does not have to wait for regulations and/or funding- although these curriculum standards and resources will be essential for a complete systematic change across Ontario and Canada.

So what does indigenizing education mean anyways? It means that every subject at every level of education from Kindergarten to Post Secondary studies is examined to consider how and to what extend the currently pedagogies and program content truly reflects the presence of Indigenous people and knowledge.

As my personal and professional research continues it opens a whole realm of conversations I can have with my students, daughter and colleagues. I love sharing pictures books I have and resources I've come across.

Below is one of my favourites.

"For the first time in educational publishing, Teaching Truly offers K–16 teachers course-specific guidelines for indigenizing mainstream education. The goal is to facilitate greater educational integrity and relevance in the classroom now, without waiting for more «reforms» to policy, standards or curricula in general. Incorporating reality-based teaching common in traditional Indigenous learning cultures, each chapter first exposes educational hegemony, including that existing within the new «common core standards», and then offers alternative, time-tested perspectives and exercises to counter and/or counter-balance such hegemony. Addressing eight common subject areas, the material can be adapted for different grade levels and can be applied to other mainstream course"

Connecting to Professional Communities

2018-08-01T11:23:00.000-07:00

August 7,2018
I made another comment on a wonderful article found on the facebook page. I have yet to have an responses. http://facingtoday.facinghistory.org/addressing-the-real-challenges-refugee-students-face-in-the-classroom?hs_preview=uCgGMhrM-5692927564&utm_campaign=Blog%20Promotion&utm_source=facebook&utm_medium=social

August 2,2018
Uncovering the content, resources, and relevance of this webpage in terms of its usefulness to myself and the field of education.

After many hours exploring on the webpage I couldn't get over the amount of information that was available. I got lost in reading ttps://www.facinghistory.org/stolen-lives-indigenous-peoples-canada-and-indian-residential-schools/historical-background/banning-indigenous-culture

They have available

Teaching Strategies

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Topics

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Books & Borrowing

July 31,2018

What is Facing History?
Through rigorous historical analysis combined with the study of human behavior, Facing History’s approach heightens students’ understanding of racism, religious intolerance, and prejudice; increases students’ ability to relate history to their own lives; and promotes greater understanding of their roles and responsibilities in a democracy.

I completed my registration as a member for facinghistory.org so that I could get access to downloads, workshops, and easy event registration.

Becoming A Member of Facing History's Educator Network

Many of their online resources are accessible to all educators. As a visitor to the website, you'll find a broad selection of online readings, lessons, teaching strategies, media, and other tools that they offer to all. Copies of many of their publications are also available as free PDFs that you can download right away, simply by creating a basic account under Create My Profile.

To enjoy all the benefits available to those in our Educator Network you must attend a workshop or seminar, either face-to-face or online.

Benefits include...

access to all of our streaming video
borrowing privileges in our free lending library of books, class sets, and DVDs
ongoing coaching and support from Facing History staff

At this time there weren't any online workshops available for the month of August. Most of the seminars and workshops were $400.00-$700.00

August 1,2018

I liked and followed their facebook page. https://www.facebook.com/FacingHistory/. I made a written response to one of the articles posted.

Journal on the Foundations and Principles in the Context of Practice

2018-07-30T11:19:00.004-07:00

June 25,2018

I selected the professional community http://booklovefoundation.org/story created by Penny Kittle. I was interested in the Summer Book Club however when I went to access it, the campaign had ended. I feel like this would be a wonderful resource for connecting with like minded individuals who share in my passion for reading and getting students to get joy from it as well.

There were many benefits and items of interest for me as a book lover, as shown below.
Book Club member-only content:

Live discussions for each book hosted by Book Love Foundation president and author / speaker, Penny Kittle. We will have a chance to hear from Penny about her successes and failures in classroom planning and working with her students on each of the different genres in this year's selections.
Private Facebook and Goodreads groups that will permit members to share their thoughts and experiences with each other
Book Club specific discussion topics and writing prompts that will allow you to experience these books on a whole new level
Book Love Foundation Swag! Includes a tote, writing journal, aluminum water bottle, wristband and sunglasses to protect your eyes from the summer sun!

July 26,2018
Professional Growth:

The professional contributions that I hoped to make in the professional space (not necessarily the website but through other communication methods linked to this) is to share what books have sparked a passion of reading for some of my students and how we as teachers should continue to provide meaningful, culturally diverse and varied reading material in our classrooms. These professional spaces can contribute to my growth as a professional as I can utilize the shared resources, get ideas, success stories and integrate some of the teaching methods into my own practise.

Its a space that I hope to share my leadership and love for reading as we all have a common interest and shared goal. Inspire students to read!

July 28, 2018
Communication:
The modes of communication that best suits this space are...

Sharing Tweets https://twitter.com/pennykittle?ref_src=twsrc%5Etfw%7Ctwcamp%5Eembeddedtimeline%7Ctwterm%5E349278217959510016&ref_url=http%3A%2F%2Fbooklovefoundation.org%2Fhome

Listening to her podcasts http://www.pennykittle.net/index.php?page=podcasts

Donating http://booklovefoundation.org/donate

Watching her You Tube videos and engaging in conversations about the importance of Student Based Learning in terms of choosing their books. https://youtu.be/KHKvtSPysog

August 1
Curricular Design:

The type of curricular design/ philosopies commonly guiding her practise and the ideology of Penny's Book Love Foundation is Inquiry/Student Based design. I would say this is easily apparent as she points out in some of her youtube videos, podcasts and statements ""Penny believes every child in America needs access to books that will keep them turning pages, racing to the end, discovering new ideas and learning to understand the diversity in our world. She believes all children deserve books they can and will want to read and teachers that will guide them to improve as readers".

It is evident she supports the practise of making the learning relevant to the students. They should be able to choose books that spark their interests and are meaningful to them personally.

Here is wrote I wrote on her youtube link posted above

How many of you dreaded the novels your English teachers made you read in highschool? You know the same ones they have been using for ten years? Did you skip pages, not read it at all or borrow someone elses book report? How would have this experience been different if you were given the opportunity to choose the book yourself? Would the same curriculum outcomes and expectations been less dreaded, more empowering, enjoyable to you?

August 2
Challenges:
I found that there was no challenges in getting accepted to the group as there is no sign in required to navigate the webpage. However it is more of a webpage than a group unless you are involved in the Book Club.

Analysis:
I didn't find the group to be supportive, and would have benefited from a facebook group based around Book Love Foundation so that we could share ideas, messages, and articles. I did not receive any response to my message on the youtube video. She seems to be active on twitter (which I don't have) but would benefit from more relevant posts on her webpage or youtube channel. I believe the page can benefit teachers and educators and those passionate about literacy. Penny connects to my philosophy of education in that she believes the students should decide what they are reading to motivate and engage them. Personally I think that I would suggest others to join if they were an English teacher, librarian or looking for ideas on how to integrate the student lead teaching within their language program.

.

Planning, Instruction, and Assessment Approaches in Different Curricular Designs

2018-07-26T18:14:00.001-07:00