The purpose of this study was to examine Anishinaabe identity development for school success. A group of six Elder’s, also known as Knowledge Keepers shared their life experiences that are integral to Mino Pimatisiwin – a good way of life for Anishinaabe people. The Elders that participated in this study are gifted with Indigenous knowledge in language, history, culture and a connection to the land/community. At a personal level and as an Anishinaabe person, this study was significant to me because my life foundation was embedded in an Anishinaabe worldview from birth. Dibaajimowin or storytelling was a big part of the learning process therefore; I utilized an Indigenous methodology of Dibaajimowin to share the stories of the Elders, which demonstrated a positive worldview, with meaningful exemplars despite the negative experience of attending residential school and government policies. The stories, which reflected cultural practices of the Anishinaabe Elders, provided lessons about the past and present, and insight into the future direction needed in education to support Aboriginal students. This study revealed the importance of the interconnected relationships of family, community and the environment, as key elements in developing cultural identity. The Elders also identified that balance is needed for Mino-Pimatisiwin known as a good life to live in the realm of two worlds (Anishinaabe and Western). This ideal needs to be extended into the classroom and school so the teachers can build upon the interconnected relationships through program planning and creating an engaging environment that validates an Aboriginal worldview

The purpose of this study was to examine Anishinaabe identity development for school success. A group of six Elder’s, also known as Knowledge Keepers shared their life experiences that are integral to Mino Pimatisiwin – a good way of life for Anishinaabe people. The Elders that participated in this study are gifted with Indigenous knowledge in language, history, culture and a connection to the land/community. At a personal level and as an Anishinaabe person, this study was significant to me because my life foundation was embedded in an Anishinaabe worldview from birth. Dibaajimowin or storytelling was a big part of the learning process therefore; I utilized an Indigenous methodology of Dibaajimowin to share the stories of the Elders, which demonstrated a positive worldview, with meaningful exemplars despite the negative experience of attending residential school and government policies. The stories, which reflected cultural practices of the Anishinaabe Elders, provided lessons about the past and present, and insight into the future direction needed in education to support Aboriginal students. This study revealed the importance of the interconnected relationships of family, community and the environment, as key elements in developing cultural identity. The Elders also identified that balance is needed for Mino-Pimatisiwin known as a good life to live in the realm of two worlds (Anishinaabe and Western). This ideal needs to be extended into the classroom and school so the teachers can build upon the interconnected relationships through program planning and creating an engaging environment that validates an Aboriginal worldview

This thesis is focused on Aboriginal Education Workers (AEWs) who work with, support and care for Indigenous students in schools in South Australia. AEWs work in the ‘border zones’ (Giroux 2005) between the values of schools and the expectations of Indigenous communities. This thesis highlights how AEWs experience indirect discrimination in the workplace as a result of their complex racialised position. In particular, there is a general absence of recognition of AEWs’ caring role by non-Indigenous staff in schools. AEWs are not only marginalised in schools, but also at an institutional level. While AEWs’ working conditions have improved, the ‘redistribution’ (Fraser & Honneth 2003, p. 10) of better working conditions has not eliminated indirect discrimination in the workplace. Furthermore, there is little research regarding AEWs in Indigenous education. Thus at three levels, namely school, Department of Education and Children’s Services (DECS) and academia, there is a cyclical pattern that perpetuates an absence of recognition of AEWs. This thesis uses whiteness theory (Frankenberg 1993) as a theoretical framework to examine this lack of recognition and the consequent low status of AEWs in schools. The thesis emerges from research, experience working as a teacher in a remote Aboriginal school with AEWs, and in-depth semi-structured interviews with 12 AEWs who are working in South Australian state schools. Standpoint theory (Collins 2004; Harding 2004) is used as both a method and methodology in order to understand and map AEWs’ position in schools. A common theme raised by all of the AEWs in the interviews is the absence of recognition of their work in schools by non-Indigenous staff and the consequent feeling of marginalisation in the workplace. In this thesis the site-specific contexts of the interviewees and the effects of whiteness are examined. The findings that emerged from the in-depth semi-structured interviews with AEWs were concerned with Indigenous ethics of care models. The narratives from the interviewees who were AEWs revealed how white ethics of care practices in schools de-legitimise Indigenous ethics of care. Furthermore, the discursive regimes that govern school policy and protocol often limit AEWs’ ability to respond effectively to Indigenous student needs. This thesis highlights the complexities and contradictions of AEWs who are working in the border zones. As a result, AEWs often feel caught between school expectations and community protocols. This thesis advocates equality of recognition of Indigenous ethics of care practices to address the indirect discrimination that AEWs experience. It concludes with a map for recognition of AEWs' care practices on an institutional level in relation to academia and DECS, and in schools in order to overturn the continual marginalisation of AEWs in South Australia. It argues for a values shift for non-Indigenous teachers and staff in schools and at the institutional levels in DECS and academia. In particular, this involves a values shift by non-Indigenous teachers, academics and policy makers towards an understanding of whiteness. Recommendations are provided in the concluding chapter that signpost possible moves towards equality of recognition of Indigenous ethics of care practices by non-Indigenous staff in schools.

The central objective of this study is to examine the politics and policies regarding the development and operation of Aboriginal controlled post-secondary institutions, especially First Nations initiated post-secondary institutions in Western Canada. Toward that end, this study focuses on the politics and policies regarding the development and operation of two such institutions -- the Nicola Valley Institute of Technology in British Columbia and the Saskatchewan Indian Federated College in Saskatchewan. Among the key research questions addressed by this study are the following: <ul> <li>Why have Aboriginal controlled post-secondary institutions been established? <li>What have been the general positions of the Aboriginal, federal and provincial governments on Aboriginal control of post-secondary education in Canada, and what are the key factors that account for their respective positions? <li>What is the value of Aboriginal post-secondary institutions for their respective Aboriginal and non-Aboriginal communities? <li>What is likely to happen to the existing Aboriginal post-secondary institutions over time and are any others likely to be established in the future? </ul> The key findings of this study on each of those questions can be summarized as follows. First, in terms of the factors that contributed to the creation of the Aboriginal post-secondary institutions the thesis reveals that four factors were particularly significant: (a) problems associated with the existing educational systems for Aboriginal students and educators (b) the international Aboriginal rights and self-governance movement; (c) the domestic Aboriginal rights and self-government movement; and (d) the interests of the Aboriginal, federal and provincial governments. Second, in terms of the positions of the various orders of government on the creation of such institutions this study reveals the following: (a) the general position of the Aboriginal governments has been, and continues to be, that they have both inherent and treaty rights to create and operate such institutions; (b) the general position of successive federal governments has changed from one of indifference to one of cautious support; and (c) the general position of provincial governments has varied not only from province to province but to some extent even among governments within the same province, as some provincial governments have been more proactive than others on this matter. Third, in terms of the value of Aboriginal controlled post-secondary institutions, this study reveals that they provide valuable educational opportunities for Aboriginal learners by exposing them to Aboriginal instructors, pedagogy, course content, cases, and support from elders. Fourth, in terms of the future of such institutions, the study suggests that they will continue to exist and new ones are likely to emerge because they provide an important focal point not only for the development of individuals of Aboriginal descent, but also for the development of individuals who can make a contribution to the political, economic and social development of Aboriginal communities.

The central objective of this study is to examine the politics and policies regarding the development and operation of Aboriginal controlled post-secondary institutions, especially First Nations initiated post-secondary institutions in Western Canada. Toward that end, this study focuses on the politics and policies regarding the development and operation of two such institutions -- the Nicola Valley Institute of Technology in British Columbia and the Saskatchewan Indian Federated College in Saskatchewan. Among the key research questions addressed by this study are the following: <ul> <li>Why have Aboriginal controlled post-secondary institutions been established? <li>What have been the general positions of the Aboriginal, federal and provincial governments on Aboriginal control of post-secondary education in Canada, and what are the key factors that account for their respective positions? <li>What is the value of Aboriginal post-secondary institutions for their respective Aboriginal and non-Aboriginal communities? <li>What is likely to happen to the existing Aboriginal post-secondary institutions over time and are any others likely to be established in the future? </ul> The key findings of this study on each of those questions can be summarized as follows. First, in terms of the factors that contributed to the creation of the Aboriginal post-secondary institutions the thesis reveals that four factors were particularly significant: (a) problems associated with the existing educational systems for Aboriginal students and educators (b) the international Aboriginal rights and self-governance movement; (c) the domestic Aboriginal rights and self-government movement; and (d) the interests of the Aboriginal, federal and provincial governments. Second, in terms of the positions of the various orders of government on the creation of such institutions this study reveals the following: (a) the general position of the Aboriginal governments has been, and continues to be, that they have both inherent and treaty rights to create and operate such institutions; (b) the general position of successive federal governments has changed from one of indifference to one of cautious support; and (c) the general position of provincial governments has varied not only from province to province but to some extent even among governments within the same province, as some provincial governments have been more proactive than others on this matter. Third, in terms of the value of Aboriginal controlled post-secondary institutions, this study reveals that they provide valuable educational opportunities for Aboriginal learners by exposing them to Aboriginal instructors, pedagogy, course content, cases, and support from elders. Fourth, in terms of the future of such institutions, the study suggests that they will continue to exist and new ones are likely to emerge because they provide an important focal point not only for the development of individuals of Aboriginal descent, but also for the development of individuals who can make a contribution to the political, economic and social development of Aboriginal communities.

It has been argued that contemporary Euro-Canadian teaching practices conflict with traditional Aboriginal teaching practices resulting in the current widespread lack of academic achievement for many Aboriginal students. Of particular concern is the area of print literacy, as achievement in this area has been linked to academic success. This is an area where Aboriginal students in British Columbia score well below their non-Aboriginal counterparts on tests such as the Foundation Skills Assessment. By reviewing traditional Aboriginal ways of transmitting knowledge, it is possible to understand the reason why contemporary Euro-Canadian teaching practices may be inappropriate for Aboriginal students. Drawing on Delpit’s ‘codes of power’ and educational interpretations of Bakhtin’s literary theory, I explore the notion that it is possible for Aboriginal students to be academically successful within the Euro-Canadian system while retaining their traditional Aboriginal identity and ways of knowing. Findings from this exploratory case study, which occurred at a secondary school in a remote Aboriginal community in northern British Columbia, are shared. Interviews with six Aboriginal adolescent students and three non-Aboriginal teachers, as well as personal reflections are also considered. By reexamining the assumptions and beliefs about contemporary Euro-Canadian teaching practices and seeking to learn more about traditional Aboriginal teaching practices, it is anticipated that educators can integrate the strengths of both approaches into their teaching. It is believed that this will enhance success for Aboriginal students in both Aboriginal and Euro-Canadian contexts.

It has been argued that contemporary Euro-Canadian teaching practices conflict with traditional Aboriginal teaching practices resulting in the current widespread lack of academic achievement for many Aboriginal students. Of particular concern is the area of print literacy, as achievement in this area has been linked to academic success. This is an area where Aboriginal students in British Columbia score well below their non-Aboriginal counterparts on tests such as the Foundation Skills Assessment. By reviewing traditional Aboriginal ways of transmitting knowledge, it is possible to understand the reason why contemporary Euro-Canadian teaching practices may be inappropriate for Aboriginal students. Drawing on Delpit’s ‘codes of power’ and educational interpretations of Bakhtin’s literary theory, I explore the notion that it is possible for Aboriginal students to be academically successful within the Euro-Canadian system while retaining their traditional Aboriginal identity and ways of knowing. Findings from this exploratory case study, which occurred at a secondary school in a remote Aboriginal community in northern British Columbia, are shared. Interviews with six Aboriginal adolescent students and three non-Aboriginal teachers, as well as personal reflections are also considered. By reexamining the assumptions and beliefs about contemporary Euro-Canadian teaching practices and seeking to learn more about traditional Aboriginal teaching practices, it is anticipated that educators can integrate the strengths of both approaches into their teaching. It is believed that this will enhance success for Aboriginal students in both Aboriginal and Euro-Canadian contexts.

It has been argued that contemporary Euro-Canadian teaching practices conflict with traditional Aboriginal teaching practices resulting in the current widespread lack of academic achievement for many Aboriginal students. Of particular concern is the area of print literacy, as achievement in this area has been linked to academic success. This is an area where Aboriginal students in British Columbia score well below their non-Aboriginal counterparts on tests such as the Foundation Skills Assessment. By reviewing traditional Aboriginal ways of transmitting knowledge, it is possible to understand the reason why contemporary Euro-Canadian teaching practices may be inappropriate for Aboriginal students. Drawing on Delpit’s ‘codes of power’ and educational interpretations of Bakhtin’s literary theory, I explore the notion that it is possible for Aboriginal students to be academically successful within the Euro-Canadian system while retaining their traditional Aboriginal identity and ways of knowing. Findings from this exploratory case study, which occurred at a secondary school in a remote Aboriginal community in northern British Columbia, are shared. Interviews with six Aboriginal adolescent students and three non-Aboriginal teachers, as well as personal reflections are also considered. By reexamining the assumptions and beliefs about contemporary Euro-Canadian teaching practices and seeking to learn more about traditional Aboriginal teaching practices, it is anticipated that educators can integrate the strengths of both approaches into their teaching. It is believed that this will enhance success for Aboriginal students in both Aboriginal and Euro-Canadian contexts. / Education, Faculty of / Language and Literacy Education (LLED), Department of / Graduate

This project examines the popular belief that integration of Aboriginal content will ensure Aboriginal student success in schools in Saskatchewan. Given that a high percentage of the teaching population is white identified, it is important that the author, along with these teachers, understand the continuing significance of race and how it continues to matter in education despite the notion that Canada, as well as schools, are race neutral. The primary goal of this project is to provide a race analysis of education using Critical Race theory as a theoretical framework, problematizing the emphasis on Aboriginal culture in dominant educational discourse. Secondly, this project examines the potential of anti racist pedagogy (accompanied by a knowledge base in CRT) to provide professional development for white teachers to assist us in meeting the needs of not only Aboriginal students but non-Aboriginal students as well.

A chasm exists between science curriculum offered within K-12 and post-secondary education systems, and the needs of national and international decision-makers with respect to the inclusion of Indigenous knowledges within processes aimed at protecting global biological diversity. World governments seek to protect biodiversity through the United Nations Convention on Biological Diversity and consideration of Indigenous knowledges has emerged in governing texts. Yet, sustaining Indigenous knowledges as global wisdom will not be possible if young people lack opportunities to learn Indigenous traditional environmental knowledge as an integral part of their education experience. Métis traditional environmental knowledge can be a modality of science education that will engage learners in understanding relationships with the natural world and the importance of developing sustainable lifestyles within holistic lifelong learning.<p> In advancing this contention, a series of interviews were conducted with Métis traditional land users from North West Saskatchewan. The interviews provided data in 17 thematic areas including: balance, economic, environment, harmony, health, Indigenous knowledge, political, social, spirituality, values, land, language, people, self, imagination, tradition, and learning. Results were used to respond to the four primary research questions: According to traditional land users in North West Saskatchewan, what is Métis traditional environmental knowledge? How does Métis traditional environmental knowledge in North West Saskatchewan align with established theories of Aboriginal epistemology and supporting principles? What evidence and arguments exist that support the development of Métis traditional environmental knowledge as a modality of science education? How can Métis traditional environmental knowledge be developed as a modality of science education?<p> Findings support development of holistic education processes that comprise a broad scope of knowledge integral to understanding our environment. Métis traditional environmental knowledge requires learners engage in activities outside the classroom, participating in experiences that facilitate an understanding of holistic thinking in intellectual, physical, affective and spiritual domains. Traditional environmental knowledge and practices of Métis People can inspire learners in science education, improving their engagement, understanding and decision-making abilities concerning the natural environment.