Indigenious Author and BC Historian
Inspire, motivate and create
This award winning documentary reveals Canada's darkest secret - the deliberate extermination of indigenous (Native American) peoples and the theft of their land under the guise of religion. This never before told history as seen through the eyes of this former minister (Kevin Annett) who blew the whistle on his own church, after he learned of thousands of murders in its Indian Residential Schools.
This award winning documentary reveals Canada's darkest secret - the deliberate extermination of indigenous (Native American) peoples and the theft of their land under the guise of religion. This never before told history as seen through the eyes of this former minister (Kevin Annett) who blew the whistle on his own church, after he learned of thousands of murders in its Indian Residential Schools.
Warning: this film contains disturbing content and is recommended for audiences 16 years of age and older. Parental discretion, and/or watching this film within a group setting, is strongly advised. If you need counselling support, please contact Health Canada.
In this feature film, the profound impact of the Canadian government’s residential school system is conveyed through the eyes of two children who were forced to face hardships beyond their years. As young children, Lyna and Glen were taken from their homes and placed in church-run boarding schools, where they suffered years of physical, sexual and emotional abuse, the effects of which persist in their adult lives. We Were Children gives voice to a national tragedy and demonstrates the incredible resilience of the human spirit.
https://www.idfa.nl/industry/film/we-were-children International premiere at IDFA 2012 Adult indigenous people look back on the days when they were forced to attend church-run boarding schools, which used heavy-handed methods to integrate them into Canadian society.
Hereditary Chief Basil Ambers recounts his early experience at St Michael's Residential School located in Albert Bay, BC.
Jack liu upload, for Regina chtristian school's ELA 20, full screen :)
The Legacy is an 8 min video that illustrates through archival pictures and song the Residental School era from 1898 to the 1960's.
Residential Schools
Aboriginal Affairs and Northern Development Canada, Game Lesson Plans (Gr. 3-6)
This site includes two detailed lesson plans for grades 3-6 about First Nations in Canada, and takes a game-based learning approach. It should be very useful for elementary teachers. Being run through the federal government, it directly adheres to established educational policies and goals.
URL: www.aadnc-aandc.gc.ca/eng/1302545336268/1302545527136
BC Ministry of Education, Aboriginal Education Resources
This website contains Ministry-approved materials for teaching First Nations in the classroom, including Integrated Resource Packages (IRPs), maps, ongoing research projects, and links to other useful resources. There are not very many resources, but they should all be very useful.
URL: www.bced.gov.bc.ca/abed/documents.htm
Central Okanagan School District Classroom Resources K-7
URL: www.sd23.bc.ca/ProgramsServices/AboriginalEducation/CurriculumResources/CRK-7/Pages/default.aspx
Crunchers: A Fun Fast-Facts Game about Aboriginal Peoples in Canada
Source: Aboriginal Affairs and Northern Development Canada Summary:
The cruncher is a fun colouring activity that will help children (ages 8-12) learn more about First Nations, Métis and Inuit in Canada.
Curriculum Connections: Metis (2004) Gr. 3, 6, 7, 8
URL: www.etfo.ca/Resources/ForTeachers/Documents/Canadian%20Aboriginal%20Festival%202004%20Curriculum%20Connections%20-%20The%20M%C3%A9tis.pdf
First Nation Child and Family Caring Society lesson plans
Good contextual discussion of First Nations education and some of the issues surrounding it, and includes links to other good resources as well: all in all, a great resource. There are four different documents for different age ranges.
http://projectofheart.ca//wp-content/uploads/2013/03/Education-Resources_K_2_FINAL.pdf
http://projectofheart.ca//wp-content/uploads/2013/03/Education-Resources_3_6_FINAL.pdf
http://projectofheart.ca//wp-content/uploads/2013/03/Education-Resources_7_8_FINAL.pdf
http://projectofheart.ca//wp-content/uploads/2013/03/Education-Resources_9_12_FINAL.pdf
How Grandmother Spider Stole the Sun –Primary Lesson (Gr. 2-3) URL: www.etfo.ca/Resources/ForTeachers/Documents/Canadian%20Aboriginal%20Festival%202006%20Curriculum%20Connections%20-%20Primary%20Lesson.pdf
In Our Own Words K-3
URL: www.fnesc.ca/wordpress/wp-content/uploads/2015/05/PUB-LFP-K-3-In-our-Own-Words-for-Web.pdf
Indian Residential Schools Gr. 5
URL: www.fnesc.ca/grade5irsr/
Junior Division Drawing Unit (Gr. 6)
URL: ontarioarteducationassociation.org/wp-content/uploads/2013/07/Drawing_Junior_OSEA-2.pdf
Kamloops/Thompson District School Board, Implementing Aboriginal Content
This extensive list of resources includes everything from links to full units and lesson plans to simple ideas meant to get you started developing your own lessons. There are several hundred items included, although it has not been kept updated since 2012. It also includes links to Ministry Prescribed Learning Outcomes.
URL: www3.sd73.bc.ca/education/content/fn-cross-curricular-secondary-resources
Kid's Stop
URL: www.aadnc-aandc.gc.ca/eng/1315444613519/1315444663239
Laurier University Faculty of Education - Aboriginal Lesson Plans and Activities
This site provides a plethora of links to online resources, strategies and actives related to Aboriginal education and the classroom.
URL: legacy.wlu.ca/page.php?grp_id=1867&p=21061
The Learning Circle: Classroom Activities on First Nations in Canada
URL: www.etfo.ca/Resources/ForTeachers/Documents/The%20Learning%20Circle
%20%20Classroom%20Activities%20on%20First%20Nations%20in%20Canada.pdf
Native Leaders of Canada Lesson Plan (Gr. 4-6)
URL: fner.wordpress.com/2013/01/05/native-leaders-of-canada-gr-4-6-lesson-plan/
NorQuest College Library -- Indigenous Education: Curriculum Resources
URL: http://libguides.norquest.ca/c.php?g=314831&p=2668525
Ontario Ministry of Education, Aboriginal Education Teacher’s Toolkit: Aboriginal Education Strategy Practical Teaching Strategies for the Elementary Classroom Gr. 1-8—Useful Lesson plans
URL: www.edu.gov.on.ca/eng/aboriginal/elemStrategies.html
Wilfrid Laurier University, Aboriginal Lesson Plans/Activities
This is a very good resource for teachers who are looking for aboriginal lesson plans for all grades. Games, activities and lessons for social studies, language and history are all covered.
URL: legacy.wlu.ca/page.php?grp_id=1867&p=21061
I'd like to thank the many BE.d Teacher candidates, UBC Faculty, friends and family who have taken the time to share my Indigenous Blog page; it has been a humbling experience that will continue to inspire and motivate. At the beginning of the this graduate year, a blog was a mysterious entity that I was not familiar with nor comfortable creating and editing. I was inspired by the simplicity and the platform for two way conversation and comments. The open platform made inquiry an everyday word in which the blog itself came to life. My blog has become my vehicle for inspiration and mentor-ship for years to come; it is not only teaching aid for all Teachers but a resource for Indigenous Knowledge through sharing. During this process, I have learned that blogs have there limitations and technology doesn't necessarily replace in person discussion surrounding controversial subject matter. The blog itself will continue to grow and will become part of my legacy for Indigenous Educators to reflect upon and utilize to enhance their relationships with Indigenous pedagogy. When I began my educational journey to becoming a K-12 teacher, I reached out to my Elders and mentors for advice. I 'd asked my dear friend and mentor Basil Amber's (Hereditary Chief) what I should do when I become a teacher, his advice was simply three words "make a difference"; I have taken his final words to heart and dedicated much of my teaching philosophy to doing just that.
Humility is represented by the wolf. For the wolf, life is lived for his pack and the ultimate shame is to be outcast.
Humility is to know that your are a sacred part of creation.
Live life selflessly and not selfishly. Respect your place and carry your pride with your people and praise the accomplishments of all. Do not become arrogant and self-important. Find balance in within yourself and all living things.
Bravery is represented by the bear. The mother bear has the courage and strength to face her fears and challenges while protecting her young. The bear also shows us how to live a balanced life with rest, survival and play.
To face life with courage is to know bravery.
Find your inner strength to face the difficulties of life and the courage to be yourself. Defend what you believe in and what is right for your community, family and self. Make positive choices and have conviction in your decisions. Face your fears to allow yourself to live your life.
Honesty is represented by either the raven or the Sabe. They both understand who they are how to walk in their life. "Sabe reminds us to be ourselves and not someone we are not. An honest person is said to walk tall like Kitchi-Sabe... Like Kitchi-Sabe, Raven accepts himself and knows how to use his gift. He does not seek the power, speed or beauty of others. He uses what he has been given to survive and thrive.
To walk through life with integrity is to know honesty.
Be honest with yourself. Recognize and accept who you are. Accept and use the gifts you have been given. Do not seek to deceive yourself or others.
The beaver represents wisdom because he uses his natural gift wisely for his survival. The beaver also alters his environment in an environmentally friendly and sustainable way for the benefit of his family.
To cherish knowledge is to know wisdom.
Use your inherent gifts wisely and live your life by them. Recognize your differences and those of others in a kind and respectful way. Continuously observe the life of all things around you. Listen with clarity and a sound mind. Respect your own limitations and those of all of your surroundings. Allow yourself to learn and live by your wisdom.
Truth is represented by the turtle as he was here during creation of Earth and carries the teachings of life on his back. The turtle lives life in a slow and meticulous manner, because he understands the importance of both the journey and the destination.
Truth is to know all of these things.
Apply faith and trust in your teachings. Show honour and sincerity in all that you say and do. Understand your place in this life and apply that understanding in the way that you walk. Be true to yourself and all other things.
Respect is represented by the buffalo. The buffalo gives every part of his being to sustain the human way living, not because he is of less value, but because he respects the balance and needs of others.
To honour all creation is to have respect.
Live honourably in teachings and in your actions towards all things. Do not waste and be mindful of the balance of all living things. Share and give away what you do not need. Treat others the way you would like to be treated. Do not be hurtful to yourself or others.
The eagle that represents love because he has the strength to carry all the teachings. The eagle has the ability to fly highest and closest to the creator and also has the sight to see all the ways of being from great distances. The Eagle's teaching of love can be found in the core of all teachings, therefore an eagle feather is considered the highest honour and a sacred gift.
To know love is to know peace.
View your inner-self from the perspective of all teachings. This is to know love and to love yourself truly. Then you will be at peace with yourself, the balance of life, all things and also with the creator.
Indigenous children for sale: The money behind the Sixties Scoop
Adoptive U.S. parents paid thousands for Indigenous Manitoba children
Marlene Orgeron recalls the day her adoptive Louisiana parents told her they bought her for $30,000. Her brothers, they told Marlene, were "freebies."
It left her feeling worthless.
"They told me I should feel grateful they paid anything for me at all," Orgeron said. "I felt so guilty."
Marlene Orgeron was taken from her home in Shoal Lake, Man., in the 1970s and adopted by a family in the U.S. (CBC)
It's the latest revelation in a story survivors say has haunted them for decades: the money behind the Sixties Scoop.
The scoop, as it is called, refers to the era from the 1960s to the 1980s, when child welfare authorities scooped up Indigenous children and adopted them out to non-Indigenous families.
Those placed in homes outside the country weren't just adopted out of their Indigenous homes and into mostly white American families — they were bought and paid for.
"It hurts so much, but I have waited so many years for someone to finally talk about this," said Dianne Fast, whose brother Willy was seized from their Eriksdale, Man., home and adopted by a couple in Indiana
His value? Fast said her brother went for $10,000.
"His mother used to say she owned him."
Carla Williams, also from Manitoba, was adopted by a family in Holland for $6,400.
Manitoba twins Alyson and Debra ended up in Pennsylvania. They said they were valued at $10,000 as a pair.
Wayne Snellgrove calls it human trafficking.
"[My adoptive parents] paid a lot of money for me," said Snellgrove, who started out in foster care.
"They farmed us out to an [American] adoption agency and then they sold me."
Williams said the thought of the transactions is revolting.
"It sickened me," she said.
Barbara Tremitiere was surprised to hear this. Now retired, during the 1970s she was an adoption worker with the Pennsylvania-based Tressler Lutheran Home for Children.
They worked hard to find homes for children with "special needs," she said. Canadian Indigenous children were deemed special needs.
"Because you didn't want them," Tremitiere said. "I was once told by a native person from [Manitoba], on one of the reservations ... 'We passed on to you what we didn't want.' And they were probably right."
The agency fees to adopt Indigenous children from Manitoba weren't high — under $2,000, Tremitiere said.
The Children's Bureau of New Orleans charged close to $4,000. The executive director at the time called it a "great deal" for Manitoba taxpayers, who would no longer have to foot the bill for Indigenous children in provincial care.
At the time, the U.S. also was promoting Indigenous adoptions, pulling children from reservations and placing them in white families to assimilate them.
One 1966 press release celebrated the successful adoptions of these "Indian waifs."
Ernie Daniels, then chief of Long Plain First Nation, called it genocide. He was stunned to see newspaper ads from U.S. adoption agencies recruiting "Indian" children from Manitoba.
"I told them to keep their hands off our children," Daniels told CBC News.
His pleas were ignored south of the border, but they gained traction in Manitoba.
By 1982, the province ordered a moratorium on out-of-province adoption of Indigenous children. Soon after, an inquiry was launched into the child welfare system and its effect on Indigenous families.
It's estimated more than 25 per cent of all Indigenous children placed for adoption were placed in homes outside the province. Hundreds ended up in the United States; many are still trying to find their way home.
"It doesn't even feel like this body belongs to me," said Williams. "I'm lost. I'm really lost."
‘Tragic beginnings’
My name is Ricky Nanawin, I am Poplar River Indian Reserve, I was born in 1965, I am Ojibway/Cree, and my father was a half breed of Algonquian and Scottish descent.
I am number 11 of 14 children; I have 7 sisters and 5 brothers and deceased younger brother. I am a Treaty #5 Indian, my Great-Great Grandfather Jacob Nanawin signed Treaty #5 as the Chief Counsellor of Poplar River people.
In 1966 , my mother and my siblings relocated to the city of Winnipeg’s notorious north end. In the first winter months of 1967, I was hospitalized in Winnipeg, it was discovered I had been assaulted and physically abused by an older male; I was immediately taken into the care of the Child Services.
As was custom, I was placed on a specific Indian Adoption registry for possible adoption by wealthy, white parents of means, this was the 60’s scoop.
I would never meet my real bio father, he would be murdered on the downtown eastside of Vancouver in 1974; he did come looking for me in the early 1970’s but by this time, I’d already been scooped.
I would be adopted in July of 1967; my bio family and siblings would finally meet me again in the spring of 1993.
Canada - A Cultural Genocide
Indian Residential School
The Genocide begins….
Between 1870 and 1996, Canada’s federal government, along with the Catholic, United, Presbyterian and Anglican churches, operated about 130 residential schools. More than 150,000 Indian, Inuit and Métis children attended these boarding schools far from their parents. The system formally ended in 1969 but many schools remained open for two more decades. About 70-80,000 First Nations people who attended residential schools are still alive. Residential schools were established within a colonial context with the express purpose of assimilating aboriginal children into mainstream culture rooted in European values. Although the objective of assimilating aboriginal people began before Confederation, the intent of the time was expressed by Duncan Campbell Scott, the deputy minister of Indian Affairs in 1920: “The happiest future for the Indian race is absorption into the general population, and this is the object and policy of our government… Our objective is to continue until there is not a single Indian in Canada that has not been absorbed into the body politic and there is no Indian question, and no Indian Department. (John Coldwell Adams, "Duncan Campbell Scott," Confederation Voices, Canadian Poetry, UWO, Web, Mar. 30, 2011.)
Separation and Isolation
Children were forced to live at the schools for ten months a year, attendance was compulsory for children aged 6-18 between 1884 and 1948; many children were taken from their families by force and parents who resisted could be put in jail.
Siblings were often separated. Because of travel costs and the isolation of the schools, many children stayed at the schools year-round and parents were unable to visit. The schools were set up as immersion programs where Indian languages were forbidden (often punished by needles in the tongue) so they would learn English or French and forget their mother tongue. They were not permitted to practice traditional religious and cultural beliefs so they would learn to become Christian and accept the superiority of European culture.
Mortality
Beatings, verbal, physical, and sexual abuse were common. Living conditions were harsh with inadequate nutrition, heating and clothing. In many schools, the mortality rate from infectious diseases like tuberculosis or small pox was more than 50%. Perhaps as many as 50,000 children died at residential schools; in many cases, their parents were never told. Aboriginal children were trained for jobs in service, farming and manual labour rather than jobs that would compete with the European population or that would support traditional occupations. (Source: John S. Milloy, A National Crime: The Canadian Government and the Residential School System, 1879 to 1986 (1999).)
Impact of Residential Schools
The shattering impact of residential schools remains with us today. Separated from their families, aboriginal children learned few parenting skills for their own children. Many have continued an intergenerational cycle of sexual and physical abuse. The trauma of intergenerational abuse is directly linked to high rates of addictions to drugs and alcohol, crime and suicide.
Aboriginal people were given few life or useful job skills at the schools, making it difficult for them to cope and be self-sufficient in white Canadian society.
The Aftermath
The last residential school closed in 1996.
The Indian Residential Schools Settlement Agreement of 2006 created a negotiated legal settlement between the federal government, representatives of former residential school students and several churches. It established the Truth and Reconciliation Commission on June 2, 2008 and provided aboriginal students with compensation of $10,000 for the first year of school and $3,000 for each subsequent year.
The Apology
Prime Minister Stephen Harper gave a Statement of Apology to residential school students on June 11, 2008, acknowledging that the policy of assimilation existed with the intent “to kill the Indian in the child,” admitting that this was wrong and caused great harm. The statement also admitted that the policy of separating children from their families has also negatively affected the ability of First Nations parents to care for their children.
Prepared by
Richard (Nanawin) Jaques
rjaques@sd35.bc.ca
Introduction:
*When reading this story it is always best to let students know ahead of time that it can be sad or may be a trigger for some*
1. Ask students what they know about residential schools in Canada based on the reading of the novel Indian Horse, poems and others pieces we have discussed in class
2. Have students write down their ideas individually on paper or sticky notes
3. Have students come put sticky notes on the board
4. The teacher will read the sticky notes and discuss what students have said they know Lesson
5. Hand out the story “Legend of the Sugar Girl”
6. Read the story aloud to the class.
7. After reading the story, let students brainstorm individually or write how the story made them feel, what they thought about the Sugar Girl.
8. After students have completed their reflections brainstorm as a class what they learned about residential schools from the story.
9. Put student contributions on the board.
10. After the brainstorming activity, write the word legacies on the board
11. Ask the class what this word means. After discussion on the meaning of the word,
Write the following legacies on the board
* Inability to parent
* Poverty
* Substance Abuse
* Suicide
* Children in Care
* Mental Health Issues
* Chronic Health
* Poor Educational Outcomes
12. Ask student how many of these were brought up in the story “Legend of the Sugar Girl?’
13. Using resource from 100 Years of Loss go through the legacies of residential schooling.(p141)
14. Ask class how and why these became legacies. This will lead into lessons on the history of residential schooling in Canada.
15. Go through a timeline of the events leading to residential schools in Canada using resources from 100 Years of Loss go through the legacies of residential schooling.(p141).
Many of the stories presented on my blog can be memorized and retold for any group of students regardless of age, grade or school setting. First Tears is a Inuit coming of age story about two young boys who learn life long lessons of humility, love and respect.
First Tears
Long, long ago, two Inuit boys set off in their canoes to hunt for seals. They were seasoned hunters, and they promised their people they would bring home plenty of meat.
On they paddled, and soon they saw a group of seals gathered together on an islet near the shore.
"Look at that!" the older boy said. "Today is our lucky day."
The other nodded. "Yes, we'll celebrate when we get home.
They began to imagine their mothers, fathers, sisters and brothers celebrating their prowess with the rest of the villagers. They were proud boys, and they cared deeply for their people, so they wanted to make sure that the first feast of fall would be the finest feast of all.
They began to paddle as quietly as they could toward the shore. They were careful not to let their paddles splash the water. They glided along, moving as slowly and as stealthily as they could.
As they came closer, they noticed the seals were beginning to grow restless. A few splashed into the water, and others began to shudder awake. The boys slowed their canoes. They were very close to the shore now.
"Don't wake the others," they whispered.
But as they moved near, the seals began to slip, one by one, into the water.
"Look," the younger boy whispered, "we're losing them. We have to hurry."
When the sleeping seals heard the boys' voices, they jerked awake quickly, splashing back into the water, diving deep to swim out of harm's way.
"Our feast is escaping!" the older boy hissed, growing frantic.
That's when they spotted a seal that had been at the back of the group. It was a fat creature, fast asleep, unmoving. Clearly it was enjoying a deep, deep sleep and wasn't aware of the danger.
The boys smiled at each other. There was their catch! They imagined the joy on their mothers' faces, the pride in their fathers' eyes. They imagined how full their bellies would be for weeks and months to come.
The boys quietly paddled the canoe onto land, slipped out and crept toward that last lazy seal. The creature did not appear to notice them.
But just when the boys were within a few feet of the seal, it suddenly awoke and sprang away, splashing into the water. The boys stood up and raced back to their canoe, but as they ran, their hearts were filled with the strangest stew of emotions. They had feelings they'd never experienced, thoughts that were so strange.
They saw the seal swimming beneath the surface, hurrying to catch up to the other seals. While they understood how relieved the seal must have felt to escape and rejoin his herd, the boys couldn't help but feel great disappointment. Now they would not be able to feed their families and the other villagers.
Before they knew what was happening, the boys felt water beginning to drip down their faces, water streaming from their eyes.
They reached up and touched the drops of water. "What is this?" one of them asked.
The other touched the water, tasted it. It tasted like the ocean -- salty and strange.
Just at that moment, both boys heard a strange sound coming from their throats. This sound seemed to rise from their chests.
"What is this?" the younger one asked. "What's wrong with us?"
The older boy shook his head. He did not understand. The seal had escaped their knives and turned them into fools. Now they could not imagine what was happening.
They paddled home as fast as they could, and there they told the story to their fathers. They spoke of the look in the seal's eyes and how the animal had escaped to safety. They told the men of that strange feeling that had overcome them, as if their bodies were filled with the ocean, bursting to escape.
Their fathers went to see the elders, and when the elders heard the story, they nodded and smiled. The elders understood: This was a gift to the young boys.
This was the gift of tears.
The boys had learned to feel for their fellow creatures, just as they had felt for their fellow villagers. They had learned to weep.
Over the years I have learned many Indigenous stories based upon the Seven Grandfathers Teachings and generational stories surrounding the adventures of Nanabozhoo; these stories are meant to be passed on and retold. The art of story telling has always been the foundation for Indigenous inter-generational learning, its always been part of our day to day lives; the stories that follow touch upon lessons about wisdom, love, respect, bravery, honesty, humility and truth.
The First Hunters Story come from the Dene Nations of Canada's northern wilderness, a young lost hunter learns to respect what natures creatures has to offer with reciprocal truth and honesty.
The First Hunter Story
Once upon a time a man went out into the woods, and before long, he was lost. Although he searched and searched, he could find nothing familiar -- no trail, no sign of his village, nothing that could lead him home.
The light was fading, and the day grew colder. When he came upon a cave, he decided to stay there for the night. He knew he would never find his way home in the dark.
It happened that this cave belonged to a bear that was out in the forest when the man arrived. As the sun set, the bear returned, and when he walked through the entrance of his den, he saw the man.
The man was alarmed, but in those days bears and humans could talk to each other, and the bear was not angry. When he saw the man was shivering with cold, he took pity on him.
"I'm sorry," the man said, "I did not know this was your home."
"Don't worry," the bear answered. He stopped where he was so he would not frighten the man, and he said, "Stay here, and I will look after you. You will be safe."
The man grew calm, for he saw kindness in the bear's eyes, and he stayed there that night.
In the morning, he awoke feeling thirsty, and the bear said, "Let me teach you our ways. Follow me."
The bear led him out into the woods toward the river. When they reached the riverbank, he taught the man how to lean forward and drink from the river. As they walked through the forest, the bear taught the man many things.
"The river is not only for water," the bear explained. "There are many minerals in the water that will make you strong. Take care of yourself, and you will survive."
The man nodded, and on they walked. Before long the bear said, "Do you see those clouds drifting up from the forest floor?"
"I do," said the man.
"That is our breath. That is how you find us," said the bear.
That evening the bear and the man returned to the cave. The man decided to stay and learn all the lessons of the bear. Besides, winter was coming.
"It is cold now," the bear said. "The days are short. We will stay here and go into hibernation. We sleep, and by winter's end, we will be strong and rested."
The man agreed to stay the winter.
When winter reached the halfway mark, the bear turned over on his side. He called to the man, "Turn over." The man did as was told.
After many months of sleep, one day the bear woke. "It is time to get up," the bear said. The man woke, too.
"Now," said the bear, "put your hand outside the cave and tell me what you discover."
The man put his hand outside the cave. The air felt warm. "Touch the earth," said the bear. The man did, and he knew the snow had melted.
"Spring has come," the bear said, "and your friends and relatives must miss you. It is time for you to return home. I will show you the way."
Together they left the cave and walked in the cool spring morning toward the edge of the forest.
"There is your village," the bear said, nodding at the clearing ahead. "I will leave you here, but remember the gifts I have given you. I ask only that you honor my teaching. You will hunt for bears when you need meat, but you must never reveal our secrets."
The man agreed, and they said farewell. The bear returned to the forest. The man walked to his village, where everyone greeted him with joy.
"We thought you had died!" they cried. "We were certain you were lost forever!"
They wept with gratitude at his return. "Where have you been? How did you survive?"
The man just smiled and nodded. "I am safe. That is all I can tell you."
Time passed.
When fall came again, the man went out with his fellow hunters to hunt for bear, but they were unsuccessful. The man seemed to have forgotten all the bear had taught him.
The second time he went hunting, he decided he would go alone. As he walked through the forest, he began to remember. He looked for warm breath rising from the forest floor. When he saw the mist, he took aim with his arrow. That day he came home with a bear, and every day thereafter he always found bears.
As time passed, the other hunters became envious. "Teach us your tricks," they said. "Why are you always so lucky? You must share your secrets."
The hunter shook his head. "The Creator wishes me to keep my luck to myself," he said.
The others prodded and poked, trying to learn his ways. They teased him. They grew angry. But the man was faithful to his bear friend, and he always kept his secret as a way of giving thanks.
Fish Bowl Strategy: To highlight the "roles" people play in groups (large and small); to reflect on roles we, as individuals, usually play in groups.
1. Select a relevant topic for discussion.
2. Distribute roles on cards or strips of paper. Keep the role confidential. Some examples of roles could be "the skeptic", "the tired, old person", "the keener", "the self-centered one", "the leader", "the negative, anti-everything one", "peacekeeper", "organizer", "joker", "encourager"" the idea person", "the boss", etc.
3. Situate the people with the roles in a face-to-face setting (i.e. around a table or in a circle). Keep role card up-side down or hidden.
4. The remaining people, who have not been given roles, form a circle around the roleplaying group. Provide an observation sheet for record keeping and observation for this group.
5. Those people in the inner circle should start their discussion. Each participant "plays" their role within the discussion.
6. Outer circle observes and guesses who is playing what role (see Observation Sheet) Observation Sheet
On the observation sheet, people can observe:
• Who is playing which roles?
• What are the positive aspects of each role?
• What are the negative aspects of each role?
•What role do I play in meetings and discussions?
• What are the easiest roles to" play"?
• What are the most difficult roles to "play"?
Four Corners:
If you are making a decision or trying to gauge students' opinions on an issue, you can use the activity "Four Corners". Pose the issue and give students four options; one option for each corner of the room. Students then are encouraged to stand in the corner of the room that best meets his or her opinion on the issue posed. One could use this with a controversial topic with the four corners being strongly agree, agree, disagree, or strongly disagree. If one uses the activity in this way, one can have the corners of strongly disagree and strongly agree meet and discuss the issue. Agree and disagree could do also meet. It is interesting to see who changes their minds and what discussions ensue. One can also use this if the class is problem solving, with the four corners being four different options for a solution to the problem posed.
Acting out a story: Having the students act out a part of a story. Using physical movement to demonstrate and improve comprehension of the story. Could also be used on a smaller scale with puppets, etc. but includes physical movement of some sort.
Audio recording: Audio can be an efficient medium for recording interviews, stories and cultural events. Nevertheless, transcribing recorded material into print form can be a long and boring task. A good way to handle this task is to assign a number of students to transcribe five minutes of tape each. The work is often easier when students work in pairs: one operates the tape recorder as they listen to the tape together and agree on the exact words spoken, while the other does the actual transcription.
Brainstorming: Brainstorming sessions are activities in which students are encouraged to come up with any and all ideas about a given topic. The ideas do not need to be complete sentences; they can be words or phrases. What is important is that all ideas are valid. Do not stop the flow of ideas by allowing the group to critique, analyze or justify the ideas put forth. The purpose is to get students thinking about the subject in a lively and entertaining way and to make them aware of the various aspects of the topic. During a brain-storming session, the instructor can take on the role of the recorder and write a list or make a web of ideas, as they are expressed.
Chunking and questioning aloud: The process of reading a story aloud to a group of students and stopping after certain blocks of text to ask the students specific questions about their comprehension of the story and some key features of the text
Answer the following questions in paragraph form using the article you selected on a modern Aboriginal issue.
TITLE:
AUTHOR:
In the Turtle Island game you learned about items that First Nations, Métis and Inuit developed in the past (such as canoes, maple syrup and snowshoes), and that are still being used today.
Choose something first developed by First Nations, Métis or Inuit and answer the following questions:
Specifically, students will:
This lesson plan can be used by teachers in all provincial and territorial grades 3-6 social studies classes; activities can be modified for age and ability. The main subjects are:
These activities will also help students develop basic Writing, Interpretation/Analysis skills.
The following three activities have been designed to introduce children to the history, culture and present-day lives of First Nations, Métis and Inuit in Canada.
Specifically, students will:
This lesson plan can be used by teachers in all provincial and territorial grades 3-6 social studies classes; activities can be modified for age and ability. The main subjects are:
These activities will also help students develop basic Library research skills and Interpretation/Analysis skills.
Once students have completed the Turtle Island game online, they will have been exposed to 20 items and practices associated with First Nations, Métis and Inuit cultures, with brief explanations of the significance of each. To continue this experience, select one (or more) of the following activities and print out the related handouts. You may wish to have a group discussion prior to this step to answer any questions students may have about terminology or objects in the game.
Research Challenge
Poster Challenge
Newspaper Challenge
Welcome to my Indigenous Education resource blog, I hope its helpful, inspirational and informative.
My name is Richard Jaques, I am an Indigenous scholar currently enrolled in the Native Indian Education Program at the University of British Columbia. My desire is to present advice, materials and resources that can be utilized the my peers, friends and associates to enhance inclusive Indigenous subject matter in their future lessons.
