MAKING INDIGENOUS-LED EDUCATION A PUBLIC POLICY PRIORITY
MAKING INDIGENOUS-LEDEDUCATION A PUBLIC POLICYPRIORITY:The Benefits of Land-Based Education and ProgrammingBy Danielle CherpakoSocial Connectedness Fellow 2019Samuel Centre for Social Connectednesswww.socialconnectedness.orgAugust 2019
EXPLORE THE BENEFITS OFINDIGENOUS-LED, LAND-BASEDEDUCATION, AND THE WAYS INWHICH THIS TYPE OFPROGRAMMING ALIGNS WITH: CLIMATE ACTION AND ENVIRONMENTAL STEWARDSHIP THE UNITED NATIONS SUSTAINABLE DEVELOPMENTGOALS (SDGS) THE UNITED NATIONS DECLARATION ON THE RIGHTS OFINDIGENOUS PEOPLES (UNDRIP) RECONCILIATION IN CANADA (TRUTH ANDRECONCILIATION COMMISSION’S CALLS TO ACTION) MISSING AND MURDERED INDIGENOUS WOMEN ANDGIRLS (MMIWG) RECOMMENDATIONS THE RIGHT TO BELONGThe contents of this document are inspired by the work of the MisipawistikPimatisiméskanaw land-based learning Program in Misipawistik Cree Nation,Manitoba, and by Becky Cook, the coordinator of the program. Thank you tothe Elders, youth, helpers, and to Becky for creating a wonderful program, andfor welcoming me to participate and observe.All photos were taken by Danielle Cherpako during the program.
WHAT IS INDIGENOUS-LED,LAND-BASED EDUCATION?Land-based learning typically uses an Indigenized and environmentally-focusedapproach to education by first recognizing the deep, physical, mental, andspiritual connection to the land that is a part of Indigenous cultures. Each landbased learning program is unique, and therefore some may use different titles,or may not focus on Indigenous knowledge at all. This document, however,focusses on Indigenous-led, land-based learning.Research shows that learning in an outdoor environment has mental healthbenefits, improves understanding for active learners, and can help students todevelop environmental awareness and a connection to the land.Indigenous-focused groups often bring together Elders and youth, so that Elderscan pass on their knowledge. This can include teaching about ceremonies,traditional medicines, the history of the land, how to be good stewards of theland, and how to speak traditional languages, among other activities. Theseprograms may also use culturally relevant methods of teaching provinciallyrequired or elective courses such as Math, History, Art, or Science.Ultimately, Indigenous-led, land-based learning can re-engage Indigenous youthin their own education, build community connectedness, and revitalizeIndigenous languages and practices.
CLIMATE ACTION ANDENVIRONMENTAL STEWARDSHIP“It isn’t the land that is broken, but rather our connection tothe land that is broken, and must be fixed.”HOW DOES INDIGENOUS-LED, LAND-BASEDEDUCATION ADDRESS THIS?Connection to the land is animportant part of physical,mental, social, and spiritualwellness. Increases understanding of the history of theland, and the importance of the land byconnecting youth with Elders who can pass onthis knowledgeIndigenous communities arealready experiencing theeffects of the climate crisis,and will increasingly, anddisproportionately beaffected by changes in thefuture. Provides opportunity for youth to developtheir own connection with the land, which inturn nourishes them spiritually, physically, andmentally Teaches youth how to be good stewards of theland (how to hunt, fish, trap, and monitor thelands, waters, and species)Severe weather, changingtemperatures, increasedgarbage and algae in bodiesof water, already-high costsof living, and existingcolonial settlements andresource-developmentprojects all affect the land,and subsequently, theconnection that Indigenouspeoples have to the land. Teaches youth about the importance ofprotecting the land and treating it with respectas their Ancestors did before them Empowers youth to fight for their rights,including their rights to protect their own land Provides awareness of jobs, educationalprograms, and funding opportunities in theareas of conservation and environmentalism Empowers youth to share their knowledgeabout the land with others, which will increaseawareness and understanding
THE UNITED NATIONSSUSTAINABLE DEVELOPMENTGOALS (SDGS)SUSTAINABLE DEVELOPMENT GOALARTICLES Indigenous communities areconsidered vulnerable communitieswhen it comes to the effects of theclimate crisis because they are often inNorthern areas which are warming atfaster rates, and because localeconomies are often centered on theuse of the land13.3 Improve education, awarenessraising and human and institutionalcapacity on climate changemitigation, adaptation, impactreduction and early warning13.B Promote mechanisms forraising capacity for effective climatechange-related planning andmanagement in least developedcountries and small islanddeveloping States, includingfocusing on women, youth and localand marginalized communities Indigenous-led, land-based educationis, and should be recognized as, a formof alternative climate action15.5 Take urgent and significantaction to reduce the degradation ofnatural habitats, halt the loss ofbiodiversity and, by 2020, protectand prevent the extinction ofthreatened species Youth who participate in theseprograms gain a strong understandingof, as well as sometimes experienceconducting, local monitoring work andconservation15.7 Take urgent action to endpoaching and trafficking ofprotected species of flora and faunaand address both demand andsupply of illegal wildlife products Youth learn about the history of theirlands as well as the currentenvironmental issues facing thoselands, and can use this area- specificknowledge to address the uniqueneeds of their own communities inregard to climate action, with fundingfrom municipal, provincial, and federalgovernments15.8 By 2020, introduce measuresto prevent the introduction andsignificantly reduce the impact ofinvasive alien species on land andwater ecosystems and control oreradicate the priority species15.9 By 2020, integrate ecosystemand biodiversity values into nationaland local planning, developmentprocesses, poverty reductionstrategies and accounts15.A Mobilize and significantlyincrease financial resources from allsources to conserve and sustainablyuse biodiversity and ecosystems15.C Enhance global support forefforts to combat poaching andtrafficking of protected species,including by increasing the capacityof local communities to pursuesustainable livelihood opportunities
THE UNITED NATIONSDECLARATION ON THE RIGHTS OFINDIGENOUS PEOPLES (UNDRIP)EDUCATION AND UNDRIP:Article 11: 1. Indigenous peoples have the rightto practise and revitalize their culturaltraditions and customs. This includes the right tomaintain, protect and develop the past, presentand future manifestations of their cultures suchas archaeological and historical sites, artefacts,designs, ceremonies, technologies and visual andperforming arts and literature. (6)Article 13: 1. Indigenous peoples have the rightto revitalize, use, develop and transmit tofuture generations their histories, languages,oral traditions, philosophies, writing systemsand literatures, and to designate and retain theirown names for communities, places and persons.(7)Article 14: 1. Indigenous peoples have the rightto establish and control their educationalsystems and institutions providing education intheir own languages, in a manner appropriateto their cultural methods of teaching andlearning.2. Indigenous individuals, particularly children,have the right to all levels and forms ofeducation of the State without discrimination.3. States shall, in conjunction with indigenouspeoples, take effective measures, in order forindigenous individuals, particularly children,including those living outside their communities,to have access, when possible, to an educationin their own culture and provided in their ownlanguage. (7)CANADA AND UNDRIP FAST FACTS UNDRIP is a declaration. It seeks to establish internationalnorms, but is not legally binding under international law. The General Assembly of the United Nations adopted UNDRIPon September 13th, 2007. Canada cited concerns about the declaration’s wording inregard to lands and resources, stating that many of theprovisions were too broad and unclear, which could lead to thereopening of settlements over land claims. Canada held objector status to the declaration until May of2016, but endorsed the document in 2010. In April of 2016, an NDP Member of Parliament, RomeoSaganash tabled Bill C- 262, now often referred to as the‘UNDRIP bill,’ which would make Canada the first state toharmonize its laws with UNDRIP. The bill was passed in the House of Commons but was held upin the Senate by Conservative senators who cited concernsabout the implications of the bill for Canada’s sovereignty. The death of the bill in the senate has been described as a stepbackward for reconciliation and Indigenous rights in Canada.INDIGENOUS-LED, LAND-BASED EDUCATION: Provides a safe place which nurturesmental, physical, and spiritual wellness inwhich to practice and revitalize traditionalceremonies, languages, stories, and more. Brings together Elders and young people topass on knowledge and teachings. Uses culturally relevant methods forteaching provincially- required or electivecourses such as Math, Art, History, andScience. Indigenous-led means Indigenouseducators, including Elders and KnowledgeKeepers. This ensures authenticity and theopportunity to teach in traditionallanguages. Indigenous-led also means that educatorshave a stronger awareness ofintergenerational issues and other barriersto learning that are unique to, ordisproportionately affect, Indigenousyouth. An empathetic approach toteaching means greater student retention. Greater recognition of, and funding forIndigenous- led education by the provincesmeans greater access for Indigenous youthliving outside of their communities toculturally- relevant education.
RECONCILIATION IN CANADA(TRUTH AND RECONCILIATION COMMISSION’SCALLS TO ACTION)Some of the TRC’s Calls to Action:8. We call on the federal government to draft new Aboriginaleducation legislation with the full participation and informedconsent of Aboriginal peoples. The new legislation wouldinclude a commitment to sufficient funding and wouldincorporate the following principles:i.Providing sufficient funding to close identifiededucational achievement gaps within onegeneration.ii.Improving education attainment levels andsuccess rates.iii. Developing culturally appropriate curricula.(Both require culturally- relevant teaching!)i.Protecting the right to Aboriginal languages,including the teaching of Aboriginal languagesas credit courses.(Indigenous- led ensures the opportunity toauthentically teach traditional languages)12. We call upon the federal, provincial, territorial,and Aboriginal governments to develop culturally appropriateearly childhood education programs for Aboriginal families.(Partner with Indigenous educators, Elders, andKnowledge- Keepers)13. We call upon the federal government to acknowledge thatAboriginal rights include Aboriginal language rights.i.The preservation, revitalization, and strengthening ofAboriginal languages and cultures are best managedby Aboriginal people and communities. (Indigenousled language revitalization is happening in landbased education programs across Canada)62. We call upon the federal, provincial, and territorialgovernments, in consultation and collaboration withSurvivors, Aboriginal peoples, and educators, to:i.Make age-appropriate curriculum on residentialschools, Treaties, and Aboriginal peoples’ historicaland contemporary contributions to Canada amandatory education requirement for Kindergarten toGrade Twelve students.ii.Provide the necessary funding to post-secondaryinstitutions to educate teachers on how to integrateIndigenous knowledge and teaching methods intoclassrooms. (There must be further inclusion ofIndigenous knowledge in required courseworksuch as Science, Math, and History to bridgeunderstanding)iii.Provide the necessary funding to Aboriginal schools toutilize Indigenous knowledge and teaching methods inclassrooms.iv.Establish senior-level positions in government at theassistant deputy minister level or higher dedicated toAboriginal content in education.63. We call upon the council of ministers of education tomaintain an annual commitment to Aboriginal educationissues, including:i. Developing and implementing Kindergarten toGrade Twelve curriculum and learning resources onAboriginal peoples in Canadian history, and thehistory and legacy of residential schools.(Including teaching about the innovative waysthat Indigenous peoples are revitalizing theirlanguages and cultures!)ii. Sharing information and best practices onteaching curriculum related to residential schoolsand Aboriginal history.iii. Building student capacity for interculturalunderstanding, empathy, and mutual respect.iv. Identifying teacher-training needs relating to theabove.Indigenous-Led, Land-Based Education: Addresses the need for culturally relevanteducation for youth Provides opportunity for intergenerationaltransfer of knowledge from Elders (andSurvivors) to youth Provides a safe space for healing and for learningfor Survivors, where they can bond with otherSurvivors and youth, and build resilience as acommunity Helps to revitalize lost language and culture forSurvivors, intergenerational Survivors, and youth Teaches youth about the history of ResidentialSchools and the Settlement Agreement, as wellas about their rights Empowers young people to develop their ownconnection to the land, to protect their land,and to fight for their rights Empowers youth to use recommendations fromthe TRC, the MMIWG report, and their rightsoutlined in UNDRIP to fight for positive change
MISSING AND MURDEREDINDIGENOUS WOMEN AND GIRLS(MMIWG) RECOMMENDATIONSCalls for Justice for All Governments: Culture2.2 We call upon all governments to recognizeIndigenous languages as official languages, withthe same status, recognition, and protectionprovided to French and English. This includes thedirectives that:i Federal, provincial, and territorial governmentsmust legislate Indigenous languages in therespective territory as official languages.ii All governments must make funds available toIndigenous Peoples to support the work requiredto revitalize and restore Indigenous cultures andlanguages.2.3 We call upon all governments to ensure thatall Indigenous women, girls, and 2SLGBTQQIApeople are provided with safe, no-barrier,permanent, and meaningful access to theircultures and languages in order to restore,reclaim, and revitalize their cultures andidentities. These are rights held by all segmentsof Indigenous communities, from young childrento Elders. The programs and services that providesuch access should not be tied exclusively togovernment-run cultural or educationalinstitutions. All governments must further ensurethat the rights of Indigenous children to retainand be educated in their Indigenous language areupheld and protected. All governments mustensure access to immersion programs forchildren from preschool into post-secondaryeducation.2.4 We further call upon all governments tosupport grassroots and community-ledIndigenous language and cultural programs thatrestore identity, place, and belonging within FirstNations, Inuit, and Métis communities throughpermanent, no-barrier funding and resources.Special measures must include supports torestore and revitalize identity, place, andbelonging for Indigenous Peoples andcommunities who have been isolated from theirNations due to colonial violence, including2SLGBTQQIA people and women who have beendenied Status.Indigenous-Led, Land-BasedLearning programs run bywomen or 2SLGBTQQIApeople may serve as a safeand welcoming place forIndigenous women, girlsand 2SLGBTQQIA people ofall ages to restore, reclaim,and revitalize their culturesand identities.In many land-based learningsettings, all people areencouraged to bring otherfamily members or friendsto learn with them, whichcan increase comfort andsafety.These programs ofteninvolve reconnecting withone’s identity, language,culture, and culturalpractices. Many Indigenousceremonies such as sweatscan help Survivors or familymembers with the healingprocess after experiencingviolence.
THE RIGHT TO BELONGKim Samuel is Founder of the Samuel Centre for SocialConnectedness, the Chair and President of the Samuel FamilyFoundation, Professor of Practice at the Institute for the Study ofInternational Development (ISID) at McGill University, and apioneer in the field of social connectedness and social isolation.In March of 2019, Samuel wrote an article titled Realizing theHuman Right to Belong, which frames the Right to Belong as abirthright, and belonging as intrinsic to being human. She arguesfor looking at human rights through the lens of belonging andsocial connectedness and cites especially detrimental,contemporary examples of preventable social isolation.She refers to examples of social isolation, such as solitary confinement in prisons, the millions of youngchildren who are stateless (without a birth certificate or birth record), and the disconnect from land, family,and culture which results from forced migration.Samuel argues that while we must mitigate damage, we also must move towards enshrining positive rights(an entire constellation of different rights) which will work to uphold the Right to Belong. One example ofthis that she provides is land-based learning. In her words, land-based learning involves,“Native teachers from Canada’s First Nations empowering youngpeople to know their land and restore their sense of unionthrough culture.”The Right to Belong must include the right ofIndigenous peoples to own, use, and protect theirlands as they see fit for the following reasons: Land provides a sense of belonging to a shared place,and creates a safe space for sharing and learning. The land is deeply connected to spiritual, physical,mental, and social wellness. The spiritual connection to the land is intrinsic tobelonging within Indigenous cultures, as all people arechildren of Mother Earth. This is part of one’s identity. The land provides food, which is then shared betweencommunity members as a way to facilitateconnectedness. Traditional ceremonies use the land in various ways (forspace itself, for fire, for materials such as for drums orclothing, for sweat lodges, and much more). Theseceremonies facilitate connectedness. Many Indigenous languages are deeply connected to,and shaped by, the land. Language is a powerful tool ofconnection. Learning about the land, including its uses and history,and protecting and caring for the land as a communityfacilitates community connectedness. This is whatIndigenous-led, land-based education is about.For more information on the Right to Belong, please follow this -the-human-right-to-belong/
SUMMARYLand-based programming aligns with a variety ofnational and international frameworks. It providesbenefits such as building community connectedness andresilience, improving mental, physical, and spiritualwellness, advancing reconciliation by decolonizingeducational institutions, and improving understandingof course content for students, among others.Currently, land-based educators operating in ruralcommunities and urban environments are faced with avariety of barriers, including limited resources, andminimal funding and support from school divisions,administration, and provincial and federalgovernments.This pamphlet can be used to show the benefits ofimplementing land- based programming for yourinstitution.For more information on how to start your programtoday, visit the SEAS Toolkit at EmergingStewards.org
Aboriginal rights include Aboriginal language rights. i. The preservation, revitalization, and strengthening of Aboriginal languages and cultures are best managed by Aboriginal people and communities.(Indigenous-led language revitalization is happening in land-based education programs across Canada) 62.
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2.5 Telling the story of Indigenous rights in Australia 2.6 Patterns in Indigenous and non-Indigenous relation 2.7 Exploring the timeline of Indigenous and non-Indigenous history 03 The intervention and human rights Worksheets: 3.1 The Amperlatwaty walk-off 3.2 The intervention and human rights 04 Land and Indigenous Peoples’ rights Worksheets:
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Indigenous epistemologies. What matters to Indigenous peoples in education is that children, youth, adults and Elders have the opportunity to develop their gifts in a respectful space. It means that all community members are able to contribute to society (Indigenous and non-Indigenous) and are physically, emotionally, intellectually and spiritually
Indigenous Australian businesses, can share their experiences. DFAT has in place a five-year Indigenous Peoples Strategy to guide its work on issues affecting Indigenous Peoples across the foreign policy, aid, trade and corporate objectives for the department. Through its Indigenous Peoples Strategy and this Charter, DFAT will work with the
This booklet introduces newcomers to the different groups of Indigenous people of Manitoba, the history of the relationship between Indigenous people and the Govern-ment of Canada, and some current initiatives that Indigenous people are involved in. Each section includes resources for newcomers to learn more about the Indigenous people of Manitoba.
