Holistic Urban Aboriginal Educational Communities

Transcription

1 2014 Holistic Urban Aboriginal Educational Communities Nanaimo Aboriginal Centre and Vancouver Island University Aboriginal Early Childhood Development Michelle Freeman and Danielle Alphonse (August 2014)

2 1 Holistic Urban Aboriginal Educational Communities Introduction The literature review will examine the unique educational challenges of the off-reserve population by addressing what is currently not working for Aboriginal learners and what needs to change; the importance of Early Years specific programs, the need for holistic models and policies, and current successful models. Elder Walter Linkater (2010) shares his wisdom regarding education with Aboriginal people: Education will be holistic; it will be spiritual and in tune with the teachings of our peoples (p. 3). Nanaimo Aboriginal Centre The Nanaimo Aboriginal Centre (NAC) is a registered non-profit society in the province of British Columbia. The NAC vision statement is directed to the outcomes of Aboriginal learners by seeing every Aboriginal student in Nanaimo Ladysmith graduate from high school (Nanaimo Aboriginal Centre, 2013). NAC intends to strengthen the Aboriginal graduation rate to (90-100%), by creating a hub model around the community through strategic focus. The emphasis is looking at a lifetime learning trajectory beginning at birth and extending into adulthood. This model is based on the successes Harlem Children s Zone (HCZ). The HCZ works in two streams, one building resources within the community, and the other creating support systems to work alongside the student and family as they transition through the school system to post-secondary. NAC believes in respectful relationships and collaborations with the non-profit, private and public sectors. Also, NAC integrates Aboriginal culture and language into every aspect of their programs and has defined high standards and outcomes so that success can be easily measured (Nanaimo Aboriginal Centre, 2013). NAC s educational platform also

3 2 considers the needs of Nanaimo s off-reserve Aboriginal population. The urban off reserve Aboriginal population includes a diversity of Nations from Snuneymux w (Nanaimo), Stz uminus (Chemainus), and more distant Aboriginals of Nuu Chah Nulth (Port Alberni), and Kwakwaka wakw/namgis (Alert Bay). The NAC school will be a collaborative and innovative education model incorporating Aboriginal culture and language in the three key areas: Early Years programs (conception - 6), Primary education (grades K-3), and, wraparound child, youth and family services. The goal for NAC is to start the learning center and school in The school will be open to all students in the Nanaimo district. In the Regional District of Greater Nanaimo there is a current population of 10,000 Aboriginal people, with 6,000 Aboriginals residing in the City of Nanaimo itself. In 2013, the high school graduation rate for Aboriginal students was 56% and in 2012 it was 49.9%. Alongside NAC there are two other agencies that provide services and support to the urban- Aboriginal population; Tillicum Lelum Aboriginal Friendship Society and the Mid Island Métis Nation. Nanaimo Aboriginal Centre is supported by multiple community partners who are helping to champion the learning centre and its mission and vision for Aboriginal learners. Those partners are: Boy and Girls Club of Central Vancouver Island Mid Island Métis Nation School District 84 Education Department at Vancouver Island University Aboriginal Early Childhood Development Regional Chair (BC) at VIU

4 3 Background of off-reserve- Aboriginal Population According to the Aboriginal Peoples Survey (2006), the majority of Aboriginal people are living off-reserve and in urban areas (p. 9). In some communities as many as (98%) of the area s Aboriginal population live off-reserve (p. 9), and across Canada this population is rapidly growing. Every 10 years the off-reserve Aboriginal population is reported to increase by approximately 35% (p. 13). This leaves families in urban areas without schools that meet the needs of Aboriginal children. Considering the absence of a holistic model within the mainstream education system the Aboriginal population is seeking a holistic educational centre where children, parents, grandparents and extended family members can come as a community to learn, grow and excel while fostering the traditions and teachings of Aboriginal people. Aboriginal children and families need support that is based in Aboriginal ways of knowing. Along with the challenge that mainstream education can create for Aboriginal families, other challenges exist as well. Parents in Aboriginal communities are less likely to have higher education themselves and this can impact the academic success of their children (p. 17). According to data collected in 2006, 31% of Aboriginal parents living off-reserve have not completed high school themselves, which is comparatively higher than the Canada wide statistic of 15 % (p. 17). Another environmental challenge for Aboriginal learners is socio-economic struggles. The existence of economic struggles is not surprising with an average annual income of ($17,464). Research supports that educational success for children is likely higher if they come from a two-parent home (Rumberger, 1995 as cited by Bougie, 2006), yet 40% of Aboriginal children live in one-parent households, 3% live with their Grandparents and 6% live with other relatives. In comparison 78% of children across Canada reside with both their parents (p.19). Finally, the highest population of hungry children is found in the off-reserve

5 4 Aboriginal population with 12% of Aboriginal children reporting struggles with food security and frequent hunger. This is especially concerning because research has shown that inadequate nutrition can have serious implications, including a decreased ability to concentrate and poor school performance (p. 19). The tragic legacy of residential school is still relevant in communities in relationship to educational institutions and Aboriginal peoples trust of Canadian government (Ball, Peirre, and Kuchne, 2002; Stonechild, 2006; Alphonse, 2013). Residential schools were common place in Canada from 1830 to the 1990 s. These institutions are widely known for the negative effects on Aboriginal populations particularly through the systemic abuse and purposeful attempts to destroy Aboriginal culture. Beaton and Mc Donell (2013) discuss: the Indian Act (1876), stripped away the identity and culture of Aboriginal people making them all wards of the state The purpose of the Canadian government s Policy of Assimilation to kill the Indian in the child, resulted in more than 150, 000 Aboriginal children being forcibly removed from their families and communities and taken to residential schools (Prime Minister of Canada- Statement of Apology, 2008) (p. 8). It is well documented that during the Residential School era Aboriginal children were taken from their homes, families and communities and while away at these schools they were often physically, sexually and emotionally abused. Twelve percent of Aboriginal parents living offreserves are residential school survivors; and knowing this, educational leaders need to provide education and support to Aboriginal families so that Aboriginal children can not only learn, but parents and grandparents can continue to heal (p.19).

6 5 What s not working and what needs to change Hill s thesis entitled Holistic Learning: A model of Education Based on Aboriginal Cultural Philosophy (1999) details what Aboriginal learners need and what the mainstream system is not providing. Mainstream education systems operate on principles, values, beliefs, and assumptions heavily derived from Western cultural philosophy (p. 9). This philosophy ignores, and consequently de-values, the deep cultural traditions and ways of knowing that Aboriginal people possess. It also contributes to the internal struggle many Aboriginal people experience. Hill suggests that if Aboriginal people feel they don t fit in; and can t connect to, the Western culture; yet have no way of nurturing our indigenous culture, they often struggle to create a healthy self-concept. Hill insists that the solution to this problem is an opportunity for students to attend a school with an educational model based on the traditional Aboriginal cultural philosophy of wholeness and balance. He goes on to explain the relevance of cultural learning: Once cultural integrity is restored, the self-esteem and self-confidence of a people rises to a level that makes it possible for them to be more discerning and accepting of differences. People who know who they are exude a confidence that arises from a self-concept which no longer perceives or fears that someone or something else has control over their lives. (p.12) There are models that can be effective in achieving this and Hill purposes a framework of goals that a learning environment needs to strive to achieve. They are: 1. To develop an educational framework rooted in Aboriginal knowledge of our original instructions.

7 6 2. To develop [Human Services] programs that is rooted in Aboriginal knowledge and Indigenous experience. 3. To provide Indigenous approaches to experience and development. 4. To provide the understanding of the whole person in the total environment. 5. To facilitate the development of the whole person in the total environment. 6. To facilitate the maintenance of the whole person in the total environment. (p. 97) Although some success in Aboriginal learning is occurring, the Canadian Council on Learning suggests that success is often not measured by current methods (2009, p.7). Instead, assessment tools often measure failures and then these failures are documented as part of the challenges of Aboriginal learners and communities. The Canadian Council states that the task of addressing the success of Aboriginal learners is two pronged. Educational centers need to know how to articulate a comprehensive definition of what learning success means for Aboriginal people and we need to know how to develop a culturally appropriate framework for measuring it (p.11). The Council recommends the following framework guidelines for addressing this: 1. Holistic- It engages and develops all aspects of the individual (emotional, physical, spiritual and intellectual) and the community, and stresses the interconnectedness of all life under the Creator. 2. Lifelong- It begins before birth and continues through old age and involves the intergenerational transfer of knowledge. 3. Experiential- It is connected to lived experience and reinforced by traditional ceremonies, meditation, storytelling, observation and imitation.

8 7 4. Rooted in Aboriginal languages and cultures- it is bound to language, which conveys a community s unique values and worldview while ensuring cultural continuity. 5. Spiritually oriented- it possesses spiritual element which is fundamental to the learner s path to knowledge. This is manifested in spiritual experiences such as ceremonies, vision quests and dreams. 6. Community activity- it is a communal process in which parents, family, Elders and community have a role and responsibility. 7. Integrates Aboriginal and Western Knowledge- it is an adaptive process that draws from the best of traditional and contemporary knowledge. (p. 10) The Canadian Council on Learning (2009) stresses that Aboriginal people must have a central role in the planning, design and implementation of the education of Aboriginal children. Aboriginal perspectives and ways of knowing must be at the centre of the educational experiences to ensure the well-being of Aboriginal children (p. 60). In 2011, the Atlantic Aboriginal Economic Development Integrated Research Program (AAEDIRP) released a report detailing the best practices and challenges of the Language Immersion Programs in Mi kmaq and Malisset/Wolastoqi. The report details the importance of language immersion for Indigenous students by quoting Marie Battiste (2000) Aboriginal languages are the basic media for the transmission and survival of Aboriginal consciousness, cultures, literatures, histories, religions, political institutions, and values. They provide distinctive perspectives on and understanding of the world (p.199). The concept of immersion education for Aboriginal students achieves many of the linguistic, cultural and academic goals and objectives of Aboriginal education programs (p. 5).

9 8 The rich teaching and learning activities, the use of cultural and everyday teaching moments, and relational ways of interacting provide evidence of the sound pedagogy that is developing in the [immersion] programs. (p. 8) The AAEDIRP report shares knowledge for similar projects to continue to build on the Mi kmaq and Malisset/Wolastoqi success. The report suggests that programs can and will be successful if they are started by a small group of people with a passion and a will to keep the ancestral language alive and if they are supported by leaders who invest time and energy in educating community members (p. 10). The report recognizes the importance of identity When a student s language, culture, and experience is ignored or excluded in classroom interactions, students are immediately starting from a disadvantage (Cummins, 2001, p. 2). The report continues to offer recommendation and strategies for success in the areas of leadership, planning, resource development, research and community development. The AAEDIRP also offers ideas for the future direction of existing programs such as using dual track options and expansion programs (p. 13). The Importance of Early Years Programs In (2009) the Canadian Policy Research Network published a report that spoke to the importance, value and fundamental nature of Early Years programs. The report suggests that strong Early Childhood Education (ECE) Programs are the first line of intervention with the potential to overcome the social-economic disadvantages faced by Aboriginal students (p. 49). Education centres need to begin to meet the needs of Aboriginal children and Aboriginal families at an early age and to do that, they need to provide them with a holistic educational centre that provides them with quality Aboriginal specific early childhood programs. According to the

10 9 Canadian Policy Research Network, finding out if Aboriginal children have access to ECE programs is a hard thing to do. There is no current data available about attendance, whether it be on-reserve or off. However, we do know that in 2007 Aboriginal Head Start programs were available in 560 cities across Canada. Their enrollment was believed to be 14,000 Aboriginal children under the age of six across Canada. Census statistics from that same year put the number of Aboriginal children ages zero to four at 110,000. That means that potentially 96,000 of Aboriginal children are not attending Aboriginal specific ECE programs. The Early Years (meaning the time in a child s life from conception to six years old) is a critical and vital time for childhood development. It is during this time that teachers want to care for, and educate, children so that a foundation of capabilities upon which future development builds (p. 50). It should be noted that education in the early years is an inclusive term and reflects a strong focus on play-based environments that support all aspects of child development. Providing quality educational experiences to children right from birth is a goal of the Early Childhood Educators. Early Childhood Educators also want to be able to provide holistic, Aboriginal specific, education programs that allow Aboriginal students and families to have the best possible start. Doing so will ensure that Aboriginal children can seamlessly transition from ECE programs to Kindergarten while being nurtured and supported cognitively, physically, socially, emotionally, and spiritually in the same environment and under the same umbrella of an Aboriginal philosophy and vision of education. Even within the first month of life, it is apparent that humans attempt to master their environments. Arms reach, fingers grasp, and legs kick in search of meaning. Later, before stepping into a classroom, most children continue the innate search by learning the intricacies of language and playing with passion

11 10 complicated games. There is little indication of a limited attention span as they climb trees and play with friends. Years pass and skyscrapers, rockets, paintings, and cathedrals speak of the mind s continuing quest. Brendtro, Brokenleg & Van Bockern, 2002, p. 91 Holistic Models and Measurement Tools: Canadian Policy In (2012) the Council of Ministers of Education, Canada, published a report entitled, Key Policy Issues in Aboriginal Education: An Evidence-Based Approach. In the document the council explains that they have affirmed their commitment to improving [educational] outcomes for Aboriginal students (p. 1) by the year (2020). In a first step towards that goal the council released this policy issue report to consider how better data and evidence can be developed to support efforts to improve the academic achievement and attainment of Aboriginal students in provincial and territorial elementary and secondary schools (p. 1). The Council identifies one of the gaps in the area of holistic education. The reports states that a holistic approach to Aboriginal education is paramount, but concedes that as of yet, it is not being measured. The report supports identified need of providing holistic education to families; as well as, the plan to measure its success. With the use of a holistic model and the design of holistic measurement tools will be able to capture the social, physical, and spiritual well-being of individuals and communities throughout the life cycle (p. 14). In doing so, this will be able to provide a complete view of where Aboriginal students are succeeding and where they are falling behind (p. 14). The report also provides effective strategies for increasing Aboriginal student success within a holistic learning environment. The suggested strategies are put forward by the Council

12 11 with the idea that they will have the greatest possible gains (p. 17). The strategies for success are as follows: Sustainable Funding, Early Childhood Education, Community and Parental Engagement, Language and Cultural Programs, and Aboriginal Teachers and Administrators. With these holistic model strategies for success and the idea that measurement of Aboriginal success is possible, the Council believes the possibility to create an innovative learning environment that can meet the unique needs of Aboriginal learners. Also, the Council emphasizes the key point that the previous lack of evidence regarding the success of Aboriginal specific programs should not be used as an excuse for inaction (p. 38). New programs can contribute to the growing body of knowledge and will inform new policy and progressive data based on programs designed by Aboriginal people, for Aboriginal people within the off-reserve Aboriginal population. An Aboriginal school will not only create a holistic school environment where learners can be successful, but will be on the forefront of gathering evidence-based data to inform future policies and programs. Models that work The Harlem Children s Zone (HCZ) in New York City launched a 10-year strategic plan in 2000, steadily and systematically expanding the depth and breadth of programming to encompass 24 blocks, then 60 blocks, and ultimately 97 blocks ( The Children s Zone released a report in 2012/2013 entitled: Building the Future for Our Kids, Our Community and Our Country. The foundation of the successful HCZ program is the holistic Pipeline design (p. 3). The Pipeline Model (see diagram below) means children are supported from early infancy, through to the primary years, onto the middle school years, into high-school and even throughout college. The Pipeline Model means that children and

13 12 their families move up through the pipeline surrounded by the support of the program, the community and other students themselves. This design has been incredibly successful. For example, 95 % of students who graduated from the high-school program in 2013 were accepted into college programs. These students continue to be supported through the HCZ College Support Office and are still included in the Pipeline Model increasing their college achievement (p. 4). Other significant highlights from the 2012/2013 year include: The number of children involved and engaged in the HCZ program: 12,316 The number of adults involved and engaged in the HCZ program: 12,436 The number of students from HCZ enrolled in college: 841 Amount awarded in scholarships and grants to college attending students: $20 million Number of children engaged and involved in the Healthy Harlem Fitness and Nutrition program: 2,300 Number of free healthy meals served per year: 1.4 million Percentage of pre-kindergarten students who were accessed as school ready: 100% Percentage of funding spent on programming: 90% The Harlem Children s Zone continues to be a successful model because the program is built and expanded with the knowledge and belief that children s lives may get more complicated, but at all levels, [the] holistic system ensures that our kids are safe and sound in mind, body and spirit (p. 4).The HCZ model does not specifically look at the inclusion of culture in the programs which make it difficult to know the degree to which the program could be transferred to the Aboriginal population in BC but that it makes intuitive sense that it would be a model that could work with attention to the aspects of spiritual, cultural and traditional knowledge and experiences.

14 13 The Urban Aboriginal Education Pilot Project (2011) is another successful example of an effective holistic model for the education of urban Aboriginal students. In the project s final report, released in 2011, the plan and implementation is explained; and, recommendations for similar projects are offered. The Urban Aboriginal Education Pilot Project aimed to target the 3 main goals outlined in the Ontario First Nation, Metis and Inuit Education Policy Framework. Those goals were to achieve a high level of student achievement, to reduce the gaps in student achievement and to foster high levels of public confidence. To do this the Project designed a framework with the following 5 themes: 1. Establishing and increasing school board commitment. 2. Meeting urgent needs of First Nation, Metis and Inuit students. 3. Creating outreach, self-identification and linkages around First Nation, Metis and Inuit students and families. 4. Improving self-confidence and academic achievement of First Nation, Metis and Inuit students. 5. Increasing cultural understanding of all staff and students. This project was used by three different school boards in three different regions and therefore had 3 different pilot projects. All five themes were focused on by the three pilot sites; however the direction of the activities varied between the pilot sites based on the dispersion of Aboriginal students, size of the board, and prior experience in Aboriginal programming (p. 2). Due to the differing needs of the three sites the project designed three different models to match

15 14 their needs. The models are easy to follow and can be duplicated by other pilots programs who have similar needs. They are designed as follows: School Boards With Minimal Activities Primary Focus- Improving self-confidence and academic achievement of First Nation, Métis and Inuit students. Secondary Focus- Establishing and increasing school board commitment, meeting urgent needs of First Nation, Métis and Inuit students, and, creating outreach, self-identification and linkages among First Nation, Métis and Inuit students and families. School Boards With Activities Primary Focus- Improving self-confidence and academic achievement of First Nation, Métis and Inuit students. Secondary Focus- Establishing and increasing school board commitment, meeting urgent needs of First Nation, Métis and Inuit students, and, creating outreach, self-identification and linkages among First Nation, Métis and Inuit students and families. School Boards With Many Activities Primary Focus- Improving self-confidence and academic achievement of First Nation, Metis and Inuit students, and, increasing cultural understandings of all staff and students. Secondary Focus- Establishing and increasing school board commitment, meeting urgent needs of First Nation, Metis and Inuit students, and, meeting urgent needs of First Nation, Metis and Inuit students.

16 15 Tertiary Focus- Creating outreach, self-identification and linkages among First Nation, Metis and Inuit students and families. The report covered results from all three pilot sites and identified and documented successes within the five framework areas. The highlight was the confirmation that the project was able to address urban-rural disparities and focused on key needs of urban Aboriginal people (p. 25). The report also includes all the working models utilized in the project including a working logic model (p.c-1) and a tool for evaluation (p. D-1). Lastly, the report offered recommendations for similar projects and continued work in the area of urban Aboriginal education. Twenty recommendations were suggested and ten of those were specific to future programming and the development of more urban Aboriginal education centres (p. 108). Summary & Recommendations The literature review examines and illustrates the integrated approaches many First Nation communities have adapted to create a successful holistic learning environment. Aboriginal education that encompasses the whole child s environment starting from the early years and into the home setting, school, and community will truly reflect cultural inclusion. Collaboration and partnership are essential to a working model that effectively supports child and family development. Educational pathways that are innovative and aligned by successful models of application that has been discussed will sustain Aboriginal students cultural identity, connection to their Nation and their sense of belonging to community. Again, focusing on strengths of a grounded culture optimizes learning for each child and their life long education learning.

17 16 A number of suggested recommendations have been developed and noted below. These recommendations are based on what has been identified in the literature review as helpful and supportive of an inclusive and culturally-rich educational experience for Aboriginal children. Recommendations related to healing with community regarding residential school: Educators have background historical knowledge and training to implement in their teaching practice suggested programs that specifically look at TRAUMA INFORMED practice to be able to fully understand present Aboriginal communities. Recommendations related to Holistic Learning and Assessment: Indigenous framework for working with families and Aboriginal curriculum developed and used in the classroom. Environment reflects the all Indigenous cultures with provided support (families, community members) to all students to bring cultural and language experiences into the classroom. Developmental and educational assessments are culturally responsive and are inclusive to Aboriginal perspectives. Recommendations related to Language Immersion: Culturally responsive to the classroom needs and finding language advisors for all Nations. Recommendations related to Early Years: Outreach to families with infants and toddlers to educate about the importance of quality ECE experiences and programs and to provide social supports for families as needed.

18 17 Recommendations related to Existing Successful Models HCZ and Urban Aboriginal Education pilot Project: Identifying culturally appropriate administrative and evaluations tools (Aboriginal assessments focused on Administration, child development, and curriculum) to implement in the NAC education model. In addition, NAC to access and secure the required resources to further enhance those supports necessary for ongoing personal and educational success.

19 18 References Alphonse, D. (2013). Aboriginal Early Childhood Post-Secondary Programs: Stories of Successes and Challenges. Nanaimo, BC, Canada: Vancouver Island University. Ball, J. Pierre, M. Kuchne, V. (2002). Intergenerational Teachings and Learning in Canadian First Nations Partnerships Programs. New York, USA: United Press of America. Beaton, W. & Mc Donell, L. (2013) the Transition into Kindergarten: A Community Approach to Integrating a Child s Fragmented World. Vancouver Island University. Retrieved from: FINAL-Kindergarten Transition Paper- February2013.pdf Bougie, E. (2006). Aboriginal Peoples Survey, 2006: School Experiences of Off-Reserve First Nations Children Aged 6 to 14. Ottawa, Ontario: Statistics Canada. Retrieved from: Brendtro, L. B. (2002). Reclaiming Youth at Risk. Bloomington, Indiana: National Educational Service. Canadian Council on Learning. (2009). The State of Aboriginal Learning in Canada: A Holistic Approach to Measuring Success. Ottawa, Ontario: Retrieved from Friesen, J. K. (2012). Key Policy Issues in Aboriginal Education: An Evidence-Based Approach. Toronto, Ontario: Council of Ministries of Education, Canada. Hill, D. (1999). Holistic Learning: A Model of Education Based on Aboriginal Cultural Philosophy. Antigonish, Nova Scotia: Saint Francis Xavier University.

20 19 Johnston Research Inc. (2011). Urban Aboriginal Education Pilot Project: Provincial Evaluators Finding Final Report. Vaughan, Ontario: Council of Ontario Directors of Education. Richards, J. & Scott, M.(2009). Aboriginal Education: Strengthening the Foundations. Canadian Policy Research Networks. Stonechild, B. (2006). The New Buffalo: The Struggle for Aboriginal Post-Secondary Education in Canada. Manitoba, Canada: University of Manitoba Press. Council Ministers of Education Canada (2010). CMEC Summit on Aboriginal Education Strengthening Aboriginal Success: Moving Toward Learn Canada Council of Ministers of Education, Canada. Tompkins, J. Orr, Anne Murray. Clark, R. Pirie, D. Sock, Starr. & Paul-Gould, Sherise. (2011). The Atlantic Aboriginal Economic Development Integrated Research Program: Best Practices and Challenges in Mi'kmaq and Maliseet/Wolastoqi Langauge Immersion Programs. Nova Scotia, Canada: Atlantic Policy Congress.