Indigenous Education: A.M.D.S.B.

Indigenizing teaching and learning involves weaving traditional Indigenous knowledge and ways of knowing, being, and doing into our daily practices.

To truly Indigenize learning:

• Amplify Indigenous voices;

• Learn about and understand the past;

• Think generations into the future;

• Prioritize experiential learning opportunities;

• Learn on and from the land;

• Use the knowledge of the Elders wisely;

• Encourage reflection, relationship, and reciprocity;

• Close gaps between home and school; and

• Understand that humans are interdependent and interconnected with all living beings.

The centerpiece of this logo features artwork by Anishinaabe artist Lucia Laford (Waawaaskone Qwe).

This artwork, titled "We Are All Related", speaks to our connection to all our relations in creation. 

This includes all the Indigenous Peoples across Turtle Island, the First Nations Peoples, Inuit and Métis, all the settlers and all of our animal, plant, and spiritual relatives. This concept relates us as beings that take care of each other and Shkaakaamikwe (Mother Earth). 

Woodland-style art is grounded in connection and storytelling. Each piece becomes a sacred being and prayer that is related to all our stories as Anishinaabeg. The black lines are the physical representation of our connection to creation and things seen and unseen.

Gidinawendimin has a light blue all around the central piece. This light blue is a soft reminder of the water that flows all around us. The dark blue ring around the piece is the lifeblood, Nibi (Water) that connects us to Shkaakaamikwe (Mother Earth). We must remember that water is life and our sacred obligation to protect this water. The piece is circular to remind us of our ancestral ways of knowing, circular and cyclical as opposed to linear and straight. Inside the circle, all Nations are represented, Inuit, Métis, First Nation Peoples, and allies. On the left is an Inuit Adult in a Parka or Annuraaq, the Parka has an Inukshuk design on it. To the right is a Métis youth, wearing a Métis sash. On the other side of the tree is a First Nations youth wearing a ribbon skirt with Medicine Wheel colours. They have their hair braided and an eagle feather. On the right is an adult depicted as an ally wearing orange. Adults and children are together as a reminder of the importance of community learning and the responsibility of adults and educators to model and facilitate safe and inclusive ways of learning. The adults are also on the outside to speak of the obligation we have to protect our children. The youth are holding hands and the adults are holding the shoulders of the youth to speak to the unity and strength of our communities. To the left and right of the people are berries growing. The left depicts the Odemin (heart berry) growing from root, to flower, to leaf, to fully grown strawberry. This heart berry has many teachings and is integral to our ceremonies. To the right are Miinan (blueberries) growing from root to green undeveloped berries, to leaves, to fully grown blueberry. The blueberry has many teachings and is integral to our ceremonies. Each berry is a sacred plant and has fed our communities since time immemorial. They remind us of growth, nourishment, and strength. These berries have continued to grow and flourish on the land as we have, despite oppression and the many systemic obstacles we have faced as Indigenous peoples. 

The centre of the circle depicts the tree of life, its roots are going deep into the ground and water to remind us of the deep connection we have with the land. The branches extend to the sky and depict green leaves on the bottom and pink buds on the top. This is a reminder of the growth that happens throughout our learning journeys. Behind the tree is a large yellow circle that represents Giizis and Nokomis Giizis, the Sun and the Moon. On the left Grandfather Sun is shining golden light and love onto creation and on the right Grandmother Moon is is shining her strength and wisdom onto creation. The night sky has stars that represent our ancestors and their wisdom. Below the tree is a sacred fire, this fire represents the heart of our Nations and Communities. The sacred fire is where we gather and learn. At the base of the fire is a light yellow oval, which is the same colour as the eyes of the people, and the sun and the moon. This represents the light within us all that is connected to the fire and reflected from the sun and the moon. 

At the centre of the image is a Medicine Wheel. This represents all our teachings as Indigenous Peoples and the harmony and balance that can be felt when living in connection with all our teachings. 

The Truth and Reconciliation Commission defines reconciliation as the establishment and maintenance of a mutually respectful relationship between Indigenous and non-Indigenous peoples in Canada. For this to happen, there must be "awareness of the past, acknowledgment of the harm that has been inflicted, atonement for the causes, and action to change behaviour" (Truth and Reconciliation Commission [TRC] of Canada, 2015, p. 6-7). 

The TRC (2015) says that all children in Canada deserve to know the country's honest history and how to appreciate the history and knowledge of Indigenous nations who continue to contribute to the life and identity of the nation. 

The TRC (2015) concludes that in part, what has created troubled relations between Indigenous and non-Indigenous people is what educational institutes have taught or failed to teach over generations. Yet, they believe that education is the key to reconciliation.

In the A.M.D.S.B., Calls to Action 62 and 63 shape and guide our work.

62. We call upon the federal, provincial, and territorial governments, in consultation and collaboration with Survivors, Aboriginal peoples, and educators, to:

• Make an age-appropriate curriculum on residential schools, Treaties, and Aboriginal peoples' historical and contemporary contributions to Canada a mandatory education requirement for Kindergarten to Grade Twelve students.

• Provide the necessary funding to post-secondary institutions to educate teachers on how to integrate Indigenous knowledge and teaching methods into classrooms.

• Provide the necessary funding to Aboriginal schools to utilize Indigenous knowledge and teaching methods in classrooms.

• Establish senior-level positions in government at the assistant deputy minister level or higher dedicated to Aboriginal content in education.

63. We call upon the Council of Ministers of Education, Canada to maintain an annual commitment to Aboriginal education issues, including:

• Developing and implementing Kindergarten to Grade Twelve curriculum and learning resources on Aboriginal peoples in Canadian history, and the history and legacy of residential schools.

• Sharing information and best practices on teaching curriculum related to residential schools and Aboriginal history.

• Building student capacity for intercultural understanding, empathy, and mutual respect.

• Identifying teacher-training needs relating to the above.

Reference

Truth and Reconciliation Commission of Canada. (2015). Final report of the Truth and Reconciliation Commission of Canada: Summary: Honouring the 

truth, reconciling for the future. James Lorimer & Company Limited.

"Two-Eyed Seeing refers to learning to see from one eye with the strengths of Indigenous ways of knowing and from the other eye with the strengths of Western ways of knowing and to using both of these eyes together” (Bartlett, Marshall, & Marshall, 2012, p. 335). By using both Indigenous and Western perspectives together, Two-Eyed Seeing promotes balance, mutual respect, and collaboration. Etuaptamumk offers more comprehensive and inclusive solutions to complex problems by integrating diverse ways of understanding.

Reference

Bartlett, C., Marshall, M., Marshall, A. (2012). Two-eyed seeing and other lessons learned within a co-learning journey of bringing together indigenous and 

mainstream knowledges and ways of knowing. Journal of Environmental Studies and Sciences, 2, 331–340.

Culturally Relevant, Responsive, and Sustaining Pedagogy (C.R.R.S.P.) is an intentional educational approach used by the A.M.D.S.B. to create the conditions where students know they are valued so they can learn and thrive. 

Educators build on the strengths, prior knowledge, and cultural backgrounds of each learner through relevant and authentic assessment, instruction and evaluation. When we know our students and build on their cultural backgrounds, educators can actively remove barriers that are beneficial for all students. 

This is important when teaching Indigenous students because we want to eliminate barriers and uphold positive and affirming identities.