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Philosophy of education diversity in education
Philosophy of education diversity in education
Philosophy of education diversity in education
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Inequity between Indigenous and non-Indigenous people is highlighted throughout the book, where Talaga describes the discrimination that happened to the youth before and after death as well as the historical mistreatment of Indigenous people in Canada. The deaths of the youth spawned an inquest and led to numerous recommendations to ensure the safety of Indigenous students in the future, but many problems still exist and Talaga draws parallels in the book
I was told to embrace my culture and traditions and share them with my peers. However, this was not the case for Indigenous children who went through the residential school system. The Indigenous children were told that their “languages, their cultures weren’t relevant, [and] they were told that their people and their ancestors were heathens and pagans and uncivilized” (National Centre for Truth and Reconciliation [NCTR], 2019, 0:46). The
“Indian School Road” by Chris Benjamin sheds light on the horrific experiences of Indigenous children and families at residential schools. It is a non-fiction book that explores the impact of the residential school system in Canada on Indigenous Communities. The author focuses specifically on the Shubenacadie Residential School in Nova Scotia, where Indigenous children were taken and forced to attend the school from 1930-1967. The Canadian government established these schools intending to indoctrinate Indigenous children into Christian ways, with churches as the main locations and priests and nuns as educators. The book uncovers the history of the Shubenacadie Residential School, exposing the responsible individuals, the government's passive
Over the past few decades, there has been many distinct perspectives and conflicts surrounding the historical context between the Indigenous peoples in Canada and the Canadian Government. In source one, the author P.J Anderson is trying to convey that the absolute goal of the Indian Residential School system in Canada has been to assimilate the Indian nation and provide them with guidance to “ forget their Indian habits”, and become educated of the “ arts of civilized life”, in order to help them integrate into society and “become one” with their “White brethren”. It is clearly evident throughout the source that the author is supportive of the Indian residential school system and strongly believes that the Indian residential School System
Indigenous people across Canada have been suppressed by the government, system, and settlers still to this day. The residential school system was a system of boarding schools that were established by the Canadian government and administered by various churches to assimilate Indigenous children into Euro-Canadian culture. Many of these children suffered physical, sexual, and emotional abuse from school staff. Even though residential schools have been abolished they can still affect indigenous people today. The book “Indian Horse” clearly represents the intergenerational trauma of Indigenous communities in Canada.
The text demonstrates the clash of cultural understanding in Indigenous communities that provoke both knowledge-seeking and common misconceptions within the community. This is achieved by placing the story in a meaningful context, and
Critical Summary #3: First Nations Perspectives In Chapter eight of Byron Williston’s Environmental Ethics for Canadians First Nation’s perspectives are explored. The case study titled “Language, Land and the Residential Schools” begins by speaking of a public apology from former Canadian Prime Minister Stephen Harper. He apologizes for the treatment of “Indians” in “Indian Residential Schools”. He highlights the initial agenda of these schools as he says that the “school system [was] to remove and isolate [Aboriginal] children from the influence of their homes, families, traditions and cultures, and to assimilate them[…]” (Williston 244).
My third point will show how internalised stereotypes lead to internalised inferiority and cultural disconnect. Negative thoughts and feelings about Indigenous culture were constantly perpetuated by residential school staff. “She taught Clara the unique way of skinning a rabbit, much like taking off a sweater, once the cuts were made on the extremities. Clara would get dizzy sometimes as she watched Mariah dress the rabbits, thinking
Week ones study was focused on the Aboriginal Acknowledgement of Country and the Indigenous terms of reference. These are two very important topics as they focus on the interaction between Indigenous and Non-Indigenous Australians, fostering a relationship a relationship of trust, respect and understanding. A proper understanding of the Aboriginal Terms of Reference is an integral tool for an aspiring teacher such as myself. They encompass the cultural knowledge, understanding and experiences that are at the center of the Indigenous culture (Oxenham, 1999).
Dolphus Jumbo, chief of the Dehcho community of Trout Lake and a survivor of residential schooling, discusses the challenges of balancing tradition and modernity within Indigenous communities. It is the character of Dolphus Jumbo that reveals the unintended
I wonder as I write and think of ideas of ways to engage Indigenous students and communities back into education system how has none of this been implemented in our curriculum. Aboriginal and Torres Strait Islander peoples embody the world’s oldest living cultures, so the corollary is that they must be the world’s oldest intellectual tradition. Yet that tradition remains essentially mute and invisible in the curriculum, the impact of this omission runs deeper than an academic oversight (Rose, 2012). The overshadowing of whiteness and its dictatorship over the Australian education system, this want for all students Indigenous and non-Indigenous to learn the western way of life, for it is seen as the ‘successful way of living’, western economic
Imagine being ripped apart from family members, culture, tradition, and labelled a savage that needs to be educated. Imagine constantly facing punishment at school for being one’s self. Unfortunately, these events were faced head on for many First Nations people living in Canada in the late 20th century. These First Nations people were the victims of an extensive school system set up by the government to eradicate Aboriginal culture across Canada and to assimilate them into what was considered a mainstream society.
Residential Schools was an enormous lengthening event in our history. Residential schools were to assimilate and integrate white people’s viewpoints and values to First Nations children. The schools were ran by white nuns and white priests to get rid of the “inner Indian” in the children. In residential schools, the children suffered immensely from physical, emotional, sexual and spiritual abuse. Although the many tragedies, language was a huge loss by the First Nations children.
The causes of night terrors are not well understood, but as a form of dream they are thought to be only a bare “reflection of person’s unconsciousness” (Schacter). Night terrors provide our awareness a possibility to bring back its stability by balancing the subconscious affects in our lives and neutralizing the stress accumulated during the normal working day. The physical explanation to the strange events of night terrors lies in the fact that before a person deeply falls asleep his/her brain waves begin regular alpha rhythms, indicating a relaxed state. While rhythms are being synchronized the inevitable wavelengths mismatches occur- they are the source for the brain to create phantasmagoric and also terrifying pictures (Barclay). There is a psychological connection of a person’s mental state to the kind of night dreams he/she has.
I particularly agreed with the authors’ argument about blending cultural and academic knowledge (McKinley & Brayboy, 2005, p. 435). I think it is institution’s responsibility to respect their cultural knowledge but also provide appropriate academic knowledge, relative to Indigenous students to be able to actively engage in reciprocal learning with their cultural knowledge, which, then, adds value to their survivance practice. I find that this piece opened up a new way of looking at the challenges which Indigenous students encounter and the ways to move forward with the situation through changing the perception of education not only from Indigenous students, but also from the perspectives of non-Aboriginal members in institutions by providing a way to
