Free Tuition Isn’t a Gift: It’s the First Step Toward Justice

 Free Tuition Isn’t a Gift: It’s the First Step Toward Justice

I remember standing outside the University of Calgary food bank with $19 in my bank account. I couldn’t even withdraw it, ATMs only gave out $20 bills, cell phone weren’t ubiquitous then. Tuition was also due and I had no idea how I would pay. My home reserve didn’t have the funding to support me; like many others, they could only help a few students, usually those who had graduated from the community high school. I had to find a way through alone.

People often assume all First Nations students get a free education. It’s a myth I’ve heard countless times — from students, faculty, politicians, and strangers. The truth is much harder: many of us struggle just to stay in school, to keep our stomachs full and the lights on.

When I was in university, I survived on being cheap, bad grades and sheer grit. I joined the military reserves for summer training, the pay was decent, and they offered during the summer free food and lodging. That income helped me cover basic needs while pursuing my education. I had a friend who was lucky enough to receive full band funding, including tuition, books and a living allowance. He often treated me to a sandwich or a warm meal — not out of pity, but maybe fear. He genuinely thought I might collapse from hunger.

Today, things are starting to change. Slowly. A small number of post-secondary institutions have stepped forward to offer free tuition to Indigenous students. It’s not a revolution, yet, but it is a critical step. These waivers don’t just ease financial pressure. They remove a barrier. One less mountain to climb. One less excuse not to finish. All Canadians want First Nations to participate in Canada, but for generations were denied the tools to participate successfully. 

The University of Ottawa recently joined this small but growing movement. After years of internal advocacy, led by my dedicated colleagues like Tareyn Johnson, we became the first and only French-language university in Canada to offer free tuition to eligible First Nations students. For those from the Algonquin Anishinàbeg Nation — on whose unceded territory the university stands — this is a meaningful recognition and reconciliation.

But we are not alone. McGill, Concordia, the University of Waterloo, Humber College, and Niagara College — all located in Ontario or Quebec — have also made similar commitments. In total, there are now six such institutions across the country. Ironically no efforts in places like Manitoba or Saskachtwean where there are very large First Nations peoples. 

I have no doubt this change was studied carefully. Administrators would have crunched the numbers. They would have asked, “Can we afford this?” And they found the answer was yes. Why? Because education should not be a privilege. Because inclusion is not too expensive. Because this is simply the right thing to do.

Out West, many First Nations see education as a treaty right — a commitment from Canada to support lifelong learning from kindergarten through to post-secondary. This isn’t about charity. It’s about the fulfillment of legal and moral obligations.

Among the Seven Grandfather Teachings, principles that guide many Indigenous cultures, is inyisîwewin, or wisdom. We are told to seek knowledge, to live in balance, and to carry what we learn with humility and courage. For us, learning is not just a path to employment. It is sacred. To deny someone access to knowledge is to deny them a full life.

It’s time we rethink the stories we tell about Indigenous students. Not all of us have access to “free education.” Many are still left behind. But with programs like these, fewer students will have to choose between food and tuition. Fewer will have to depend on luck, a generous friend, or the nearest food bank.

Let’s not stop at six universities. Let’s make this a national standard — so that all Indigenous students and eventually all students, regardless of province or background, have a chance to succeed. Free tuition isn’t a gift. It’s the beginning of justice. 

La gratuité scolaire n’est pas un cadeau : c’est un premier pas vers la justice

La gratuité scolaire n’est pas un cadeau : c’est un premier pas vers la justice 

Je me souviens de ce moment, debout devant la banque alimentaire de l’Université de Calgary, avec seulement 19 $ dans mon compte bancaire. Impossible de retirer cet argent : les guichets automatiques ne distribuaient que des billets de 20 $. À l’époque, les téléphones cellulaires n’étaient pas encore omniprésents. Les frais de scolarité étaient dus et je n’avais aucune idée comment j’allais payer. Ma réserve n’avait pas les moyens de m’aider. Comme beaucoup d’autres, elle ne pouvait soutenir qu’un nombre limité d’étudiants, souvent ceux qui avaient obtenu leur diplôme de l’école secondaire de la communauté. J’ai donc dû me débrouiller seul.

On croit souvent que tous les étudiants autochtones ont droit à une éducation gratuite. C’est un mythe que j’ai entendu maintes fois — de la part d’étudiants, de professeurs, de politiciens et d’inconnus. La réalité est bien différente : plusieurs d’entre nous luttent simplement pour rester aux études, garder les lumières allumées et se nourrir.

 

Quand j’étais à l’université, j’ai survécu en vivant chichement, en accumulant de mauvaises notes et en m’accrochant avec acharnement. Je me suis enrôlé dans la réserve militaire. L’entraînement d’été offrait un salaire décent ainsi que le logement et le bouffe. Cet argent m’a permis de couvrir mes besoins essentiels. Un ami, plus chanceux, recevait un financement complet de sa communauté : droits de scolarité, livres et allocation mensuelle. Il m’invitait souvent à manger un sandwich ou un repas chaud. Pas par pitié, peut-être par inquiétude. Il pensait vraiment que je risquais de m’évanouir de faim.

 

Aujourd’hui, les choses commencent à changer. Lentement. Un petit nombre d’établissements postsecondaires ont décidé d’offrir la gratuité scolaire aux étudiants autochtones. Ce n’est pas encore une révolution, mais c’est une étape cruciale. Ces exemptions ne font pas que soulager une pression financière : elles suppriment un obstacle. Une montagne de moins à gravir. Une excuse de moins pour abandonner. Tous les Canadiens souhaitent que les Premières Nations participent à la vie du pays, mais pendant des générations, on leur a refusé les outils pour y parvenir.

 

L’Université d’Ottawa s’est récemment jointe à ce mouvement. Après des années de militantisme interne mené par des collègues dévoués comme Tareyn Johnson, nous sommes devenus la première et la seule université francophone au Canada à offrir la gratuité scolaire aux étudiants des Premières Nations admissibles. Pour les membres de la Nation algonquine Anishinàbeg, sur le territoire non cédé de laquelle se trouve l’université, il s’agit d’une reconnaissance significative et d’un geste important de réconciliation.

 

Et nous ne sommes pas seuls. McGill, Concordia, l’Université de Waterloo, le Collège Humber et le Collège Niagara (tous situés en Ontario ou au Québec) ont pris des engagements similaires. En tout, six établissements à travers le pays ont emboîté le pas. Ironiquement, aucune initiative comparable n’a vu le jour au Manitoba ou en Saskatchewan, où vivent pourtant d’importantes populations autochtones.

 

Je suis convaincu que ces décisions ont été soigneusement analysées. Les administrateurs ont dû faire leurs calculs et se demander : « Peut-on se le permettre ? » La réponse a été oui. Parce que l’éducation ne devrait pas être un privilège. Parce que l’inclusion n’est pas un luxe. Parce que c’est simplement la chose juste à faire.

 

Dans l’Ouest, de nombreuses Premières Nations considèrent l’éducation comme un droit issu des traités, un engagement du Canada envers l’apprentissage tout au long de la vie, de la maternelle aux études postsecondaires. Il ne s’agit pas de charité, mais du respect d’obligations légales et morales.

 

Parmi les Sept enseignements sacrés, des principes qui guident plusieurs cultures autochtones, se trouve inyisîwewin, la sagesse. On nous enseigne à chercher le savoir, à vivre en équilibre et à porter ce que nous apprenons avec humilité et courage. Apprendre n’est pas qu’un chemin vers l’emploi. C’est sacré. Refuser à quelqu’un l’accès à la connaissance, c’est lui refuser une vie complète.

 

Il est temps de revoir les récits que nous racontons au sujet des étudiants autochtones. Non, tous n’ont pas accès à une éducation gratuite. Beaucoup sont encore laissés pour compte. Mais grâce à ces programmes, moins d’étudiants auront à choisir entre se nourrir et payer les frais de scolarité. Moins dépendront du hasard, de la générosité d’un ami ou d’une banque alimentaire.

Ne nous arrêtons pas à six universités. Élevons cela au rang de norme nationale — pour que tous les étudiants autochtones, et peut-être un jour tous les étudiants, peu importe leur origine ou leur province, aient une réelle chance de réussir.

 

La gratuité scolaire n’est pas un cadeau. C’est le commencement de la justice.

 

Argent, argent, argent, c’est ce que je veux,
Pas pour la fête, l'alcool, ni les jeux,
Je veux tracer un chemin droit devant,
Et marcher fier, comme mes ancêtres avant.

When Universities Cut Indigenous Programs, They Cut Our Future & Reconciliation

For a moment in 2015, it seemed like every university president in Canada had heard the calls to action. Following the release of the Truth and Reconciliation Commission's final report, institutions from coast to coast pledged to support reconciliation, Indigenization, and the creation of space for Indigenous knowledge within the academy. Much like when treaties were signed, many fine words were said.

But as the years passed, a troubling pattern emerged. When the work of reconciliation required more than symbolic gestures—when it demanded actual resources, long-term commitment, and sustained investment—many institutions quietly began to retreat. Now, York University has joined that list.

The university’s decision to suspend admissions to 18 undergraduate programs, including Indigenous Studies, is a betrayal not only of its stated values, but of the very purpose of higher education.

I understand that budgets are tight. I understand the pressures universities face from underfunding, from shifting demographics, and from government policies that often seem to favour the commodification of education over its deeper mission. But I also understand that institutions—like people—reveal their true values when times get tough. And this decision reveals something profoundly disappointing.

How can we explain the suspension of a program like Indigenous Studies at a time when interest in these courses is booming? As York Professor Brock Pitawanakwat noted, his Indigenous Studies courses are overflowing. Students are eager to learn, to understand, and to engage with Indigenous worldviews—because they know that to live responsibly in Canada, they must confront our shared history and present reality. The irony is that, in 2018, a senior York administrator said of Indigenous education: “For lasting transformation to occur, these changes need to be embedded in our administrative and educational structures.”

So why, then, are we cutting off the very knowledge that fosters critical reflection, ethical awareness, and intercultural understanding?

What is the purpose of a university education? Is it merely to produce workers? Or is it to create citizens capable of thinking, of questioning, and of contributing to a better society?

Universities must be more than factories churning out credentials. They are—at their best—the guardians of truth, the spaces where difficult conversations take place, and where new ways of thinking can emerge. Indigenous Studies is not a luxury. It is central to this mission.

Suspending admissions to Indigenous Studies, Gender and Women’s Studies, Jewish Studies, and Environmental Biology sends a chilling message: that knowledge which challenges the status quo, that reflects diversity, and that promotes equity is expendable.

These are not neutral decisions. They are political choices, made behind closed doors, without proper consultation. They echo what happened at Laurentian University in 2021—a devastating collapse driven by mismanagement and short-term thinking, in which Indigenous and French-language programs were disproportionately affected. We were told it was a one-off. A tragedy. An outlier. But now York follows suit, and the pattern is becoming clear.

If Ontario’s universities—once proud institutions of critical inquiry—continue to treat education as a product and students as consumers, then other provinces may follow. We risk gutting our universities of their soul. What will remain is an empty shell of academic respectability, serving only corporate interests and political expedience.

I have seen some amazing work at my own university, the University of Ottawa. In the Faculty of Education, we too are under pressure—as is every institution. But we are thinking deeply about our mission, the outcomes we want for our students, and the long-term impact they will have in classrooms once they graduate and become teachers. They must be equipped not only with information, but with the ability to make ethical, informed, and critical decisions. That is the responsibility of any university that takes its mission seriously.

Reconciliation is not a checkbox. It is a long, often uncomfortable journey that demands integrity and sacrifice. Cutting Indigenous programs—especially when course enrolment is strong—shows that for some, reconciliation was only ever about appearances.

But the rest of us must remember what’s truly at stake. This is not just about one program at one university. It is about who we are as a society and what we value. If we believe in the Canada we say we are building—one founded on respect, diversity, and reconciliation—then we must resist these cuts. We must demand that our universities live up to their highest ideals, not their lowest budgets.

Because what we choose to teach—or not teach—tells the next generation who we really are.

https://ici.radio-canada.ca/espaces-autochtones/2149507/universite-york-suspension-etudes-autochtones 

 

Challenges Aboriginal Youth Face When Entering Post-Secondary Education: Radio Documentary

Our documentary focuses on the challenges Aboriginal youth face upon entering post-secondary education. We interviewed two Aboriginal students at the University of Manitoba who are both very active members in the communities they come from and their surrogate communities here at the U of Manitoba.

Clyford Sinclair discusses what he calls the ‘revolving-door’, where teachers travel to northern communities to teach for a short period, thus causing discontinuity in children’s education as new teachers are constantly moving into the community. Clyford also discusses the potentials problems Aboriginal students have when applying for funding from their band. He mentions that there is funding available but not enough for every band member who wishes to attend post-secondary education.

Sam Lewis is another Aboriginal student and shares his perspective on the importance of Aboriginal students entering the field of sciences in order to bring their knowledge back to their communities to consult on logging, drilling and mining industries. Sam Lewis shares Clyford’s view that there are inadequacies in northern students’ educational programs, due to underfunding and lack of support. Lewis explains having to upgrade his math and sciences in order to enter the Faculty of Sciences at the University of Manitoba.

In conclusion, Clyford identifies the importance of including Aboriginal perspectives into university programs by making an Aboriginal studies credit mandatory like the Math and Written requirement. Indeed this is not a solution to the problems raised in this documentary, but by making these changes at the post-secondary level, we can perhaps encourage more Aboriginal immersion into elementary and secondary schools as well, thus encouraging a change in societies perspective of Aboriginal peoples as a whole.

Interviewees: Clyford Sinclair, Sam Lewis

Music Used: From, The Soundtrack of a People, Rabbit Dance Song – Six Nations Women Singers , Iroquois), Shawnee Stomp Dance – Little Axe Singers, Beautiful Girl From Afar – Davis Mitchell (Dineh), Jig Medley 6 – Lee Cremo Trio (Mi’kmaq)

By: Gage Cherepak, Rosalie Girouard, Kristjana Michaluk, Arielle Slijker

To Learn More (Podcast & Radio Documentary)

https://archive.org/details/Group9Mixdown 

https://archive.org/download/Group9Mixdown/group%209%20Mixdown.mp3

Between the Bush and the Big City: radio documentary

Introduction

A lot of people who have never visited a First Nations reserve or been hunting think that a truly traditional way of life is a thing of the past, something that happened a century ago.  Laurence Neepin however, at only 48 years old, has vivid memories of an upbringing in which he learned to live off the land, a childhood that many of us cannot begin to imagine.  For his father and grandfather, the wilderness experience was even more extreme.  In many ways Laurence represents the generation between the bush and the big city.  We examine some of the things he learned as a child and try to understand how his views on traditional Aboriginal education compare to that of the modern school system.  We encourage you to join us on this journey and hope you enjoy the interview.

By: Jeff Armstrong, Erik Wiebe, Nicholas Barker, & Robyn Melvin

Works Cited

Berry, W. (1998). The selected poems of Wendell Berry. Berkeley, CA: Counterpoint Press.

Music Sources

Dreams of the medicine man. (2011). On Native American flute (mp3 file). San Antonio, TX: Talking Tacos Music.

Dream soundscape. (2011). On Native American flute (mp3 file). San Antonio, TX: Talking Tacos Music.

A Tribe Called Red (featuring Sheldon Sunrise). (2013) Pbc. On A tribe called red (mp3 file). Toronto, ON: Tribal Spirit Music/Pirate Blend Records Inc. Distributed by Sony Music Entertainment.

ToLearn more (podcast and radio-documentary)

https://archive.org/details/Group2Mixdown_201404 

https://archive.org/download/Group2Mixdown_201404/group%202%20mixdown.mp3

Laurence Neepin and family

Perceptions of Aboriginal Students radio documentary

Teachers John, Laura, and Braden examine the perceptions of Aboriginal students. The basic information used in this documentary is gathered through interviews, research, and personal opinion. Opinions from educators, employers, civil servants, parents and students were collected on the topic of whether they see Aboriginal students as unique or having specialized needs in society. These opinions are contrasted with the comments of Aboriginal student Clyford Sinclair, who spoke at Aboriginal house about his personal experience in the education system and how it has affected him as an individual. Experiences with Aboriginal students of all ages are discussed and in response we give our own insights into how we may approach these students in our own classrooms, from the perspective of future teachers.

Interviews:

● Foster Mother of Aboriginal children

● Female White Early/Middle Years Teacher

● Clyford Sinclair- UMASA treasurer and UMSU Aboriginal students’ representative

● Anna - Northern hospital nurse

● Christine - Former U of M science outreach program employee

● Male Business Owner 

Songs:

● Cris Derksen - 2 Hour Parking 

● A Tribe Called Red - Electric PowWow Drum

● A Tribe Called Red - Native Puppy Love

● Winston Wuttunee and Robert Falcon Ouellete’s Aboriginal Education class - Traditional  Song

● Native American - Sioux Chief’s Honoring Song


To Learn More (podcast and radio-doc)

https://archive.org/details/Group42.0PerspectivesOfAboriginalStudents 

https://archive.org/download/Group42.0PerspectivesOfAboriginalStudents/group%204%202.0%20Perspectives%20of%20aboriginal%20students.mp3

Radio-Documentary: Combating Cultural Discontinuities

Catrina Tomchuk and Matt Duda examine the phenomenon of cultural discontinuity experienced by Aboriginal students in Manitoban schools today in an independently produced radio documentary.  They discuss what cultural discontinuity is and what is being done in the province to deal with this issue.

Featured on the show are interviews with University of Manitoba Professors Dr. Frank Deer and Dr. Yatta Kanu, Dionne Deer (Aboriginal Resource Coordinator for Louis Riel School Division), Dennis Daniels (Executive Director, Manitoba Indigenous Cultural Education Centre), Jim Sinclair (Indian and Métis Friendship Centre), Shirley Delorme-Russell (Culture and Education Resource Coordinator, Louis Riel Institute), and Michael “Redhead” Champagne (founder of Aboriginal Youth Opportunities).  They all lend their expertise to the analysis of cultural discontinuity in Manitoban schools.

In the North End on walk around tour with Michael Champagne

To Learn More (Independent Radio Documentary)

Human Rights:First Nations teen Stephen Bunn was accused of smoking drugs after smudging by his school

Here is an interesting case of a Indigenous student who is using traditional beliefs (smudging) on his own time and not at school is forced to encounter the bureaucracy of the state. Stephen Burn has been accused of using drugs and was searched by his school. While it is legal to search students on school property it was his explanation of doing smudging that were not believed. Eventually he ended up in the principals office where he was told he must give up doing is smudge. Eventually another reason was raised that the school is scent free environment and he can no longer attend classes after having smudged. Incredibly students and staff that smoke cigarets are allowed to continue this health hazard.

http://www.cbc.ca/news/aboriginal/first-nations-teen-told-not-to-smudge-before-school-1.2524641 

The Canadian Charter of Rights and Freedoms says in section

2. Everyone has the following fundamental freedoms:

(a) freedom of conscience and religion;

(b) freedom of thought, belief, opinion and expression, including freedom of the press and other media of communication;

(c) freedom of peaceful assembly; and

(d) freedom of association.

Perhaps Indigenous spiritual traditions are not religious rights.

Smudging is Indigenous physical and mental cleansing technique and tradition. It is a ceremonial way to cleanse a person, place or an object of negative energies or influences. It is also an effective method for energizing or blessing a person, place or object. Smudging can be useful when you're feeling depressed, angry, resentful, unwell or after you have had an argument with someone. It is common to smudge yourself, the space and all the guests or participants before a ritual or ceremony or celebration. You can smudge your home or work space as part of a general spiritual housecleaning. Sage is probably the most popular herb for smudging, followed by Sweet Grass. When the herbs used for smudging are tied into a bundle and allowed to dry they are called a "smudge stick". In traditional societies the herbs used for smudging are considered sacred and the smudge stick is treated with great respect.

To learn more and see his youtube video click the link
http://www.youtube.com/watch?v=5L-ktxzVwDE

Perceptions of Aboriginal Students (Radio documentary)

Summary: Albee, Kamila, and Kurt look the perceptions of aboriginal students through research, interviews, and our own opinions.  Included is an interview with Verna Kirkness, Manfred Hildebrandt, and Questions and Answers with Albee and Kurt.  This 25 minutes radio show incorporates some trendy Aboriginal electric music fused with intriguing theory’s behind the perceptions of Aboriginal students.

Producers Involved: Albee Eisbrenner, Kamila Cecelon, Kurt Hildebrandt

Songs Used:

A Tribe Called Red – Electric pow wow drum

A Tribe Called Red – Look at this

A Tribe Called Red – Electric Instrumental 

To Learn More (Radio Documentary)

https://archive.org/details/RadioDocGroup4Mixdown
https://archive.org/download/RadioDocGroup4Mixdown/radio%20doc%20group%204%20mixdown.mp3

The Role of Gender in First Nations Education

Summary: In this radio documentary, the topic of discussion is gender roles and gender identity in First Nations Education: past, present, and future. After examining the traditional context of gender role education, challenges and barriers to Aboriginal education are discussed more thoroughly. There is a brief exploration of these challenges through the selected music tracks and poetry. We thank the participants for their time and patience in preparing this radio documentary.

Interviews with: Dr. Kim Anderson, Dr. Robert Falcon Ouellette, and Dr. Niigaan Sinclair

Production Team: Kevin Morall, Derek Barnett, Jason Neufeld, Sean Giesbrecht

Music by: Tribe Called Red featuring Northern Voice "Sisters"; Buffy Sainte-Marie "Eagle Man / Changing Woman"; A Tribe Called Red "The Road"

Poetry by: Comaka "The Heart Beat" & Stephen John Marshall "The Traditional Knowledge"

To Learn More (Documentary)
https://archive.org/details/3Group8Mixdown

Cultural Immersion in Schools (and curriculum integration) Radio Documentary

In our radio program our group discussed the idea of coming into a classroom as non-aboriginal teachers and the challenges of teaching aboriginal students. We looked at the cultural challenges aboriginal students face in western schools. We then talked about possible solutions.and techniques to integrate aboriginal culture in our schools and the western curriculum. Our guest in helping us understand these concepts was Joanne Halas. She spoke to us about these topics as well as what it meant for her to be an ally to aboriginal students. She did this through telling her experiences and stories.

Producers; Tyler Belog, Matt DeGraaf, Scott Church

Music: Deer Dance by Joanne Shenandoah

Kahalu'nyuhe by Joanne Shenandoah

To Learn More (radio program)

https://archive.org/details/2Group9radio  

https://archive.org/download/2Group9radio/2%20%20group9radio.mp3

Where Do We Stand in Regards to Aboriginal Education? Radio Documentary

This radio documentary is presented by classmates, Morgan Christie, Brandy Lippoway, Nicole Vaughan, and Brady Pullman. We are all students in the Faculty of Education here at the University of Manitoba. Currently in our class, EDUA 1500 Aboriginal Education, we are studying where Aboriginal and non-aboriginal peoples position themselves in regards to Aboriginal studies and education. Manitoba has a large Aboriginal population, full of Aboriginal culture, traditions and communities. Throughout Kindergarten – Grade 12 students in Manitoba study and learn about culture traits and the history of First Nations, Métis and Inuit people.

Throughout our study we targeted two significant components, First of all, we looked at who should study/or research Aboriginal Education to create the curriculum or content? and secondly we looked at who should teach this content to the students? During this radio documentary, we will summarize our findings and ask the personal opinions of two University of Manitoba instructors teaching the Faculty of Education; Gary Babiuk and Frank Deer.

Producers:  Morgan Christie,  Brandy Lippoway, Nicole Vaughan, Brady Pullman

Interviewees:

-  Gary Babiuk, University of Manitoba, Faculty of Education, Professor

-  Frank Deer, University of Manitoba, Faculty of Education, Professor

 Songs: Red Revolution: Indigenous National Anthem, Sung by Ila Barker

 To Learn More (Radio Documentary)

https://archive.org/details/AboriginalEducationRadioDocumentary

Cultural Initiatives and Aboriginal Culture: Radio Documentary

By: Steven Schapansky, Erin Rafferty and Jeremy Ritchot

This documentary will be taking a look at aboriginal history with a focus on how the culture amongst Native Americans has evolved over the years. This short documentary will display the ecological perspectives of how the aboriginal cultures have shifted over the years, and how aboriginal peoples are beginning to reconnect with their spiritual roots through community and nature. The presenters that will be leading us through this discussion are Erin Rafferty, Jeremy Ritchot and Steve Schapansky. This documentary will begin by taking a look at the stripping of aboriginal culture through the residential schooling system and how this has lead to the detriment of the community and the ecological underpinnings of aboriginal teachings. Our view will then shift to the aboriginal communities in its present form in Manitoba and how the residential schooling system has impacted the culture as a whole and how we can help with the revival of these communities.

Music: Creek Mary's Blood from the album "Once" by Nightwish. 

To Learn More (Documentary)

https://archive.org/details/Group7RadioDocumentaryFinal

Non-Aboriginal Teachers and the Students' Culture: Radio Documentary

This documentary discussed how teachers do and should take into consideration the lives and culture of Aboriginal students when they are teaching.  There are many students out there, both Aboriginal and non-Aboriginal that have difficulties at home which could have an impact on their life in school.  This narrative brings together the thoughts of Canada’s own “8^th Fire” host, Wab Kinew, Australian educator Chris Garner, Native Studies professor, Emily Faries, American Indian Specialist, Debra Lehmkul, as well as a Louis Riel School Division teacher, Melodie.

Some of the issues of Aboriginal students and what teachers can do to help them through these issues are discussed in this documentary.  Kinew gives his expert advice on everything from the stress of students to their cultural traditions.  Garner tells us how we can help our students succeed in the classroom, Faries tells us that we need to show the students that they need to be proud of their heritage.  Lastly, Lehmkul and Melodie then showed us how they incorporate Aboriginal traditions into their classrooms.

Produced and Narrated by Craig MacFarlane; Katie Adamson; and Cheri Reimer
Music
1.  Batman Begins theme

2. Poncharelli Young Bird Northern Cree Powwow

3. Buffy Ste-Marie: Darling Don't Cry

4. Eagle and Hawk, Mother Earth (from Indian Summer Music Awards)

5. Ryan d'aoust - York Boat Days

6. Robin Hood Prince of Thieves theme

To Learn More (Documentary)

https://ia601001.us.archive.org/31/items/Group3RadioDocumentary/group%203%20radio%20documentary.mp3 

Education Elder Verna Kirkness: A Life Building Education and Human Rights

At the studio just after the interview

 This is a two part 40 minute interview with Elder Verna Kirkness about her life in education and the building of the new field of Aboriginal Education. Verna has recently released her memoirs about her 50 year career in Aboriginal education. Creating Space: My Life and Work in Indigenous Education. She describes in great detail the roles and philosophy that she took to building the dream for equality and capacity for Aboriginal peoples to choose their own education system based on quality. While her early career started in Indian Residential Schools as one of the only Indigenous staff she slowly grew to understand her personal fields of influence that she could create  for a safer place that was more respectful of the students.

Verna explained that every few years she would change jobs looking for different experiences. Over time these jobs led her to become part of the pioneers in Aboriginal education working in small communities to the assembly of First Nations to the University of British Columbia. Her work eventually allowed her to help in the building of the First Long House of Learning... Well as Verna said `I am talking too much you should read the book [or listen to the interview].'

The book is published by University of Manitoba Press. 

To Learn More (Podcast)

PartI  https://archive.org/details/34PartIVernaKirknessMixdown 
https://archive.org/download/34PartIVernaKirknessMixdown/34%20-%20part%20i%20verna%20kirkness%20mixdown.mp3 

Part II
https://archive.org/details/35Part2VernaKirknessMixdown
https://archive.org/download/35Part2VernaKirknessMixdown/35%20-%20part%202%20verna%20kirkness%20mixdown.mp3

posing before we start with Verna and Albee Eisbrenner

adjusting the microphone

 

Asking the tough questions with Kamila Cecelon

Aboriginal Education: Canada's Two Real Solitudes

Aboriginal Education Best Practises

There is a continuing debate about Aboriginal education based on very different ideas about what is best for the children, Aboriginal peoples, Canadians and Canada. On one hand you have the idea that Aboriginal peoples need to integrate into Canadian society by having the same types of education as all other Canadian children. Aboriginal education is seen as being wishy-washy, short on ideas, hard to understand, providing little useful marketable skills, less rigorous than a western education, building to the lowest common denominator, an off-shoot of current educational experts (John Dewey descendants) attempts at child centered education that water down the great traditions of Western culture and civilization; it is simply a path that is not an advancement in education, but at worst a regression and at minimum a waste of time and money in feel good activities. Are these accusations fair?

Chief John Snow (Wesley Band of the Stoney Nakoda Sioux First nation) wrote in the 1977 that we should have a different type of education in Canada, one based on integration. “Of course I believe in integrated education. Let the neighbouring communities bring their children onto our reserve and we’ll do our best to integrate them” (book These mountains are our sacred places). While many would not see this comment as being serious Chief Snow was expressing the exact same view point that many non-Aboriginal peoples held concerning Aboriginal peoples.  Many Indigenous peoples in Canada believe that a separate Indigenized education system with access to similar resources as public system is not only necessary, but a Human Right (Article 26 of the Universal Declaration of HR). Others like Elder Winston Wuttunee are more pragmatic and hold that all students and humans should have access to the teaching of Indigenous peoples. Indigenous peoples have a duty to build understanding within all students. They have this duty because of their special connection to the land, earth and creation. We have as Winston says “a special role to play.”

Few actually understand many of ideas and the historical developments surrounding Aboriginal education. The idea of Aboriginal education as a separate field of study while it has gained currency as an area of expertise has not been wholly embraced. I was once told that the former Dean of Education at McGill did not believe in this field of study (anonymous personal communication). It is an area of education that is difficult to discuss do to potential accusations of racism and the high emotional issues that surround it. Many quietly question Aboriginal education as being a watering down of the standards that will enable students to obtain knowledge and skills useful for employment.

Though perhaps it is true that non-Native children should be taught in an Indigenous manner and Chief Snow has it right. Very few cultures in the world such as the Indigenous peoples in Canada have been able to demonstrate the high capacity for survival. The First Nations world-view has demonstrated stamina that even though it has been attacked, harassed and victimized it has still persisted to this day and in many cases is undergoing a revival and renaissance. Some have even called this interaction a form of genocide (Justice Murray Sinclair, Feb 17, 2012).

The debates about Aboriginal education run quite the gamut from institutions like the University of Manitoba promoting student support programs, to the Frontier Centre advocating a different Indian Control of Indian Education controlled not by chiefs and reserves, but by parents or even using a voucher system, to the First Nations University of Canada. Few though ask what we are trying to do; what are the intended outcomes, our long term goal. Some like the Dean of Extended Education at the U of Manitoba indicate that students outcomes must be tied to educational success and educational success is graduation from university; and this is the principal measure of success. Others like Aboriginal educator Audrey Richard write that success should be much more holistic taking into account not only academic success, but the way the student works and lives after they have completed some educational training. Other educational programs like the Le,Nonet program at U Victoria also discuss how students see success and it is generally it would be considered far more holistic.

It is certainly a very difficult area to make sense because of the many entrenched interests that often preclude the finding of solutions that meet the educational and holistic objectives of students, families, and communities.