Module 6: Exploring Indigenous Education

Module 6: Exploring Indigenous Education

Key Policies in Indigenous Education

First Nations Control of First Nations Education

The 1972 policy paper Indian Control of Indian Education (ICIE), presented by the National Indian Brotherhood (now the Assembly of First Nations), laid the foundation for the 2010 First Nations Control of First Nations Education policy. The ICIE 1972 was created in direct response to the Canadian government’s 1969 White Paper, which proposed the “dissolution of the reserve system and total assimilation of First Nations peoples” (AFN, 2010). At the heart of the ICIE 1972report were two key principles: that education must reflect Indigenous values—such as self-reliance, respect for nature, generosity, and wisdom—and that Indigenous languages must be preserved and taught. These values, rooted in oral tradition and family life, were seen as essential to shaping identity and pride. The policy emphasized early education in the child’s Indigenous language, with a gradual transition to English or French, and called for flexible teacher training and investment in language resources. These principles laid the foundation for a culturally grounded, community-led education system that affirms Indigenous identity and self-determination. Since its implementation, the policy has led to the development of over 518 on-reserve schools across Canada, serving more than 70,000 Indigenous students—over 60% of the total Indigenous student population—and expanding access to preschool and other educational opportunities.

The 2010 AFN policy First Nations Control of First Nations Education reaffirmed and expanded the principles of the ICIE to address the challenges Indigenous people face. It outlined three core policy implementation areas: access to lifelong learning, community and institutional capacity, and the development of First Nations-led education frameworks. The policy emphasized the need for holistic, culturally relevant education systems that support learners from early childhood through adulthood. It called for the creation of First Nations education authorities, sustainable funding, and curricula rooted in Indigenous knowledge—especially the revitalization of Indigenous languages. It also highlighted the importance of training Indigenous teachers, counselors, and education assistants to ensure culturally competent support for students. Additional critical components included collaboration between Indigenous, provincial, and federal governments; investment in infrastructure; and accountability mechanisms to keep communities informed and engaged.

The implementation of First Nations Control of First Nations Education will lead to culturally grounded, lifelong learning systems that revitalize Indigenous languages, strengthen identity, and improve educational outcomes. Learners will have access to high-quality, relevant programs from early childhood through post-secondary, resulting in higher graduation rates and stronger community leadership. Communities will gain the capacity to govern and deliver education through sustainable funding, infrastructure, and inclusive partnerships. Ultimately, this policy supports self-determination, restores cultural traditions, and enhances the overall wellbeing of First Nations peoples.

References: 

First Nations control of First Nations Education. (2010b, July). https://education.afn.ca/afntoolkit/wp-content/uploads/2021/04/2010-AFN-First-Nations-Contol-of-First-Nations-Education_sm.pdf 

Joseph, B. (2025, March 28). Lower education - #2 of 8 key issues for Indigenous Peoples in Canada. Indigenous Corporate Training Inc. https://www.ictinc.ca/blog/lower-education-2-of-8-key-issues 

Exploring Decolonization and Indigenization

I have attached my Venn diagram exploring these two concepts.

As always, learning involves exploring the questions that arise and, in my case, acknowledging what also needs to be unlearned. Here are my questions as I reflect on decolonization and indigenization:

How can I unlearn colonial assumptions and reframe my understanding of knowledge, learning, and identity?

This came from reflecting on what I learned when I was in school (or did not learn) and how that information has been reinforced by the colonial narratives that surround us as I grew up. 

How can I build authentic, respectful relationships with Indigenous communities and the land where I teach?

I know that building relationships with my local Indigenous communities is the key to Indigenization and Decolonization. I will continue to take steps to achieve this.

How can I transform my classroom into a space where Indigenous knowledge is lived, valued, and co-created?

While I feel more confident in incorporating Indigenous knowledge into my BC First Peoples course, I am still falling short in including this into my other courses. 

Thank you for the space to explore this critical journey.

April

References:

Cote-Meek, S., & Moeke-Pickering, T. (2020). Decolonizing and indigenizing education in Canada. Canadian Scholars. 

Joseph, B. (2017, March 29). A brief definition of decolonization and Indigenization. Indigenous Corporate Training Inc. https://www.ictinc.ca/blog/a-brief-definition-of-decolonization-and-indigenization 

Kulago, H. A., Guernsey, P., & Wapeemukwa, W. (2023). “It feels fake”: Decolonizing curriculum and pedagogy in predominantly white institutions. Occasional Paper Series, 2023(49). https://doi.org/10.58295/2375-3668.1469 

Decolonization and Indigenization Venn Diagram.pdf

Potlatch as Pedagogy: Learning Occurs Through Contribution (pg 71-72) Summary

Key Points and Takeaways:

• The idea that making a contribution is central to Indigenous learning and community building.  Learning is not just for personal gain; it is about giving back
• Learning becomes more meaningful when it’s connected to the idea of contributing to the community. When students see their learning as something that can make a difference for others, it gives them a stronger sense of purpose and motivation.
• Davidson (2018) highlights how motivating it is when we are learning for the purpose of contributing, and uses the example of learning to fish, whereby an individual is motivated to learn to fish if it enables them to provide for their family. 
• The Haida feel a sense of responsibility to learn so that they can pass the learning on, and that feeling is also motivating.
• This could be envisioned as a cyclical relationship: learners draw their strength and inspiration from their community, which fuels the creations of something new, like an art piece, that is then offered back to the community. This reinforces belonging, purpose and cultural continuity.
• There is a focus on the success of the community, rather than the success of the individual.  This community focus can sometimes be misinterpreted by teachers that have western cultural view.

 

Implementing this in knowledge in the classroom:

• Recognising the importance of getting to know my students, and what motivates them.  When Indigenous students they ask the question “why do I need to learn this?” rather than saying “so YOU can be successful” I should focus on the good that they can do for their community, and answering “So you can share the knowledge with your children/family/community to help them be successful”
• Providing a project question like "What is one Indigenous teaching or lesson that you’ve learned, and how can you share it in a way that contributes to others’ understanding?" One of my peers created a Reconcili-Action summative for her EFP12 class and the results were amazing. I am thinking newspaper article, school bulletin, posters.
• I will already be building this into my BCFP12 course - creating a collective land acknowledgment as a contribution for the school library.

Choosing Authentic Resources

"We Are Water Protectors" and "English First Peoples: Grade 10-12 Teacher Resource Guide"

Annotated Bibliography:

Resource #1: Lindstrom, C., & Goade, M. (2020). We are water protectors. Roaring Brook Press. 

                  Title: We are Water Protectors

Author and Year of Publication: Written by Carole Lindstrom and Illustrated by Michaela Goade; published in 2020 by Roaring Book Press.

Brief Description or Summary: This children’s book exemplifies how water is an essential element for Indigenous peoples and the critical importance of protecting this lifeblood from the dangers of corporate greed and the pipelines they want to install across this land. The story begins by telling and visualizing how water supports and is part of us all. The book then tells the tale of a black snake that is foretold will spread across the land and poison the water and all life supported by it. The story then shifts to share the resurgence of Indigenous people and their commitment to defending the water, land, and all life. Together they will resist and use their voice for all their relations: flying, swimming, walking, flowing, and growing on this land. They are water protectors and stand and fight for all. This story is a tale of the Standing Rock Water Protectors and is presented as a call to action for young and old alike to advocate for clean water for everyone and thus protect our planet.

Criteria for Authenticity: Authenticity for this resource emphasizes the importance of Indigenous authorship and community connection. Carole Lindstrom is an Anishinaabe/Metis author, who is an enrolled member of the Turtle Mountain Band of Ojibwe Indians and Michaela Goade is a Tlingit award-winning illustrator who still lives on traditional Tlingit territory. Both creators are Indigenous and bring lived experience and cultural knowledge to the work. 

Critique of the Source:
I would absolutely use this book, and have used it, in both educational and personal learning contexts. It is a powerful, visually stunning, and emotionally resonant story that introduces young and older readers to Indigenous perspectives on environmental stewardship and activism. One of its greatest strengths is its accessibility—it communicates complex issues like land rights, environmental justice, and Indigenous resistance in a way that is understandable and inspiring for children. The poetic language and vibrant illustrations enhance its impact and make it a memorable teaching tool. It also includes additional information about water protectors and how women are traditionally the protectors of water.

However, one limitation is that the book does not provide extensive historical or political context about the Standing Rock protests or the broader implications of pipeline development. For older students or deeper learning, it would be beneficial to pair this book with additional resources—such as interviews with Water Protectors, news articles, or documentaries—to provide a fuller picture. In my BC First Peoples 12 course, I have used this as an introductory text for my Indigenous resistance and resurgence unit, typically followed by either watching There’s Something in the Water or Yinteh.

Overall, We Are Water Protectors is a wonderful example of authentic Indigenous storytelling and a valuable resource for fostering empathy, awareness, and action in learners of all ages.

Resource #2: First Nations Education Steering Committee and First Nations Schools Association. (2018). Grade 10-12 teacher resource guide. English First Peoples: Grade 10-12 Teacher Resource Guide. https://www.fnesc.ca/wp/wp-content/uploads/2018/08/PUBLICATION-LFP-EFP-10-12-FINAL-2018-08-13.pdf 

              Title: English First Peoples: Grade 10-12 Teacher Resource Guide

              Author and Year Published: First Nations Education Steering Committee (FNESC) and First Nations Schools Association (FNSA); published in 2018.

              Brief Description or Summary: This teacher resource guide is designed to support educators in delivering the English First Peoples 10–12 curriculum in British Columbia. It includes unit plans, sample lessons, and assessment tools that center Indigenous perspectives, voices, and pedagogies. The guide emphasizes the First Peoples Principles of Learning and encourages respectful engagement with authentic Indigenous texts and authors. It also provides strategies for building inclusive classrooms and fostering critical thinking around issues like identity, colonization, and reconciliation. The resource is structured to help teachers integrate Indigenous content meaningfully and respectfully into their practice. This is accomplished through providing Unit Assessments, suggested grade level activities, themes, and texts for educators to use that have been vetted as authentic, including a sample letter to send to parents about sensitive and trauma related content.

Criteria for Authenticity:
This resource is published by FNESC, an Indigenous-led organization that works in partnership with First Nations communities in British Columbia. The guide was developed in collaboration with Indigenous educators and knowledge keepers, ensuring that the content is grounded in lived experience and cultural integrity. It meets the criteria for authenticity as it is created by Indigenous people, for Indigenous and non-Indigenous educators and learners, and it reflects community values and protocols.

Critique of the Source:
I would definitely use this guide again in my practice. It is incredibly comprehensive and offers practical tools that are grounded in Indigenous worldviews. One of its biggest strengths is how it balances pedagogy with cultural guidance—it does not just tell you what to teach, but how to teach it in a way that is respectful and relational. I also appreciate that it includes a wide range of texts and voices, which not only supports deeper learning but alsomoves beyond symbolic inclusion to real cultural understanding.

That said, the guide is very comprehensive, which can feel overwhelming at first—especially for those new to Indigenous education. It can take time to navigate and locate specific information, and there’s a temptation to try and implement everything at once. A more modular or interactive format—such as an online companion, searchable database, or video walkthroughs—could make the resource more accessible and support a wider range of learning styles.

Despite the length of this document, this is one of the most authentic and useful resources I’ve come across for teaching Indigenous content in all English classrooms, not just First Peoples courses. 

References:

Archibald, J.-A. (2012, August 5). Dr. Jo-Ann Archibald - on indigenous stories and their framework. Vimeo. https://vimeo.com/46993624 

First Nations Education Steering Committee and First Nations Schools Association. (2018). Grade 10-12 teacher resource guide. English First Peoples: Grade 10-12 Teacher Resource Guide. https://www.fnesc.ca/wp/wp-content/uploads/2018/08/PUBLICATION-LFP-EFP-10-12-FINAL-2018-08-13.pdf 

Lindstrom, C., & Goade, M. (2020). We are water protectors. Roaring Brook Press. 

Roberts, C. (2023, February 21). Cultural appropriation, how to find authentic resources and the fakes. Carolyn Roberts. https://www.carolynroberts.net/single-post/finding-authentic-resources 

Journal Reflection: Building Relationships with Indigenous Partners

In exploring the resources on Elder protocols and community engagement, I’ve come to appreciate that building relationships with Indigenous partners is a process rooted in respect, reciprocity, and long-term commitment. The guidance from Working With Elders and 7 Tips on Building Relationships with Indigenous Peoples reinforced that these relationships must be approached with humility and care—not as a checklist, but as a meaningful journey.

District Context:
In Richmond, relationship-building is more complex due to the ongoing land and territory claims involving the Musqueam Nation and the municipal government. However, I’m fortunate that our district provides a dedicated Learn38 page with resources and support for educators. The Indigenous Education team does incredible work, and their guidance is invaluable.

Reflections and Next Steps:
While the district provides strong foundational support, I recognize the importance of building my own relationships with Indigenous community members, artists, Knowledge Keepers, and organizations. I want to move beyond institutional connections and engage in authentic, respectful partnerships that support the work I do in the classroom. This includes learning local protocols, attending community events when invited, and listening more than I speak.

Building these relationships takes time, but it’s essential for creating a learning environment that honours Indigenous voices and perspectives in a meaningful way.

Using Indigenous Frameworks to Create an Assessment Tool

Revised Summative Assessment for Module 5 unit on Indigenous Musical Excellence

Exploring these resources provided me with the opportunity to revisit my rubric for my unit on Indigenous Musical Excellence.

Adjustments:

1) To support diverse learning styles and honor Indigenous pedagogies, students are given multiple ways to show their understanding. In addition to digital slide presentations, they can choose formats like storytelling, visual art, audio recordings, or short videos. This flexibility encourages creativity and allows students to engage with the material in ways that feel meaningful to them, while also respecting oral and experiential traditions that are central to Indigenous ways of knowing.

2) Reflection is woven throughout the unit to help students connect personally with what they’re learning. Prompts guide them to think about how their perspectives have shifted, what they’ve learned about Indigenous culture, and how they’ve worked to represent that culture respectfully. These reflections give students space to process their learning and recognize their role in building understanding and reconciliation.

3) Utilizing Indigenous assessment practices supports all learners - not just my Indigenous students. By focusing on relationships, cultural respect, and holistic growth, I can create a classroom where students feel seen and valued. Using advice from Module 5, offering choice and encouraging personal reflection helps students take ownership of their learning, deepens engagement, and makes space for different strengths and voices to shine.

Please find attached my revised rubric.

References

British Columbia Ministry of Education. (2016). A framework for classroom assessment. https://curriculum.gov.bc.ca

Preston, J. P., & Claypool, T. R. (2021). Analyzing assessment practices for Indigenous students. Frontiers in Education, 6, Article 679972. https://doi.org/10.3389/feduc.2021.679972

Roberts, C. (2023). Can you decolonize assessment? https://www.carolynroberts.net/single-post/can-you-decolonize-assessment

Toulouse, P. R. (2016). What matters in Indigenous education: Implementing a vision committed to holism, diversity and engagement. People for Education. https://peopleforeducation.ca

Revised Rubric- Indigenous Excellence.pdf

Promoting Cultural Safety

Building a Practice of Belonging and Visibility

As a first-year teacher, I’ve been on a journey of unlearning and reimagining what it means to create a truly inclusive classroom. Through the powerful insights from Education as a Social Determinant of First Nations, Inuit, and Métis Health (NCCIH, 2017), and the voices shared in the Unrooted Podcast, Global News article, and Len Pierre’s TEDx Talk, I’ve come to understand that education is not just about delivering content—it’s about creating spaces where all students, especially Indigenous learners, feel safe, seen, and valued.

I recognize that education has historically been used as a tool of colonization, and that my role as an educator must be to help transform it into a space of healing, empowerment, and cultural safety. This means moving beyond token inclusion and working toward a practice that reflects Indigenous perspectives in both what we teach and how we assess learning. I’m learning to listen more deeply, to build relationships rooted in respect, and to create learning environments where Indigenous students can thrive.

1. Embed Indigenous Perspectives Across All Subjects

Why this matters: I’ve learned that Indigenous knowledge belongs in every subject—not just history. When I include these perspectives throughout my teaching, I’m showing students that Indigenous ways of knowing are valuable, relevant, and part of everyday learning. It helps Indigenous students feel seen and respected, and it gives all students a more complete understanding of the world.

How to do it:

• In Humanities or English, include Indigenous authors, poets, and oral storytellers.
• In Social Studies, explore Indigenous governance, treaties, and resistance.
• In Art, study Indigenous visual storytelling and contemporary artists.

2. Create Culturally Safe Learning Environments

Why this matters: If students don’t feel safe—emotionally, culturally, or spiritually—they can’t fully engage in learning. I want my classroom to be a place where Indigenous students feel they belong, where their identities are respected, and where they don’t have to leave parts of themselves at the door.

How to do it:

• Co-create classroom agreements using circle discussions.
• Use evolving land acknowledgments with student input.
• Display Indigenous languages, maps, and artwork.
• Offer multiple ways to participate (e.g., speaking, drawing, writing).

3. Challenge Colonial Narratives

Why this matters: I’ve realized that a lot of what we’ve been taught leaves out or misrepresents Indigenous histories and voices. By challenging those narratives, I’m helping students think critically and understand the truth about our shared history. It’s part of building a more honest and just classroom.

How to do it:

• Teach about residential schools, the Indian Act, and Indigenous resistance.
• Use primary sources from Indigenous voices.
• Encourage students to analyze whose voices are missing in texts.
• Frame lessons around power, perspective, and justice.

4. Reflect on My Own Biases

Why this matters: I know that who I am—my background, my experiences—shapes how I teach. Taking time to reflect helps me notice where I might be missing something or unintentionally reinforcing harmful ideas. It’s not always easy, but it’s necessary if I want to grow and teach in a way that’s respectful and inclusive.

How to do it:

• Keep a professional reflection journal.
• Engage in ongoing professional development on Indigenous education.
• Ask: Whose knowledge am I centering? Who benefits from this lesson?
• Seek feedback from Indigenous colleagues or community members.

5. Celebrate Indigenous Excellence and Identity

Why this matters: Indigenous students deserve to see themselves reflected in stories of strength, creativity, and leadership—not just in lessons about trauma. Celebrating Indigenous excellence helps shift the narrative and shows students that Indigenous cultures are vibrant, diverse, and thriving today

How to do it:

• Highlight Indigenous leaders, artists, scientists, and athletes.
• Celebrate Indigenous languages and cultural practices.
• Create space for student-led storytelling or cultural sharing.
• Use strength-based language when discussing Indigenous communities.

References

Aguilar, L. N., Tehee, M., & Sutter, C. (2021). Indigenous youth in schools: Consequences of colonialism and advocating for a better future. In M. L. Spencer, C. Sutter, & M. Tehee (Eds.), Indigenous education: New directions in theory and practice (pp. 45–62). Routledge.

Khan, A. (2021, September 30). Canada’s school systems are failing to address colonial past: Educators. Global News. https://globalnews.ca/news/8233723/canada-school-system-colonialism-truth-reconciliation/

National Collaborating Centre for Indigenous Health. (2017). Education as a social determinant of First Nations, Inuit and Métis health. https://www.nccih.ca/495/Education_as_a_social_determinant_of_First_Nations,_Inuit_and_M%C3%A9tis_health.nccih?id=226

Pierre, L. (2022, January). Cultural safety education as the blueprint for reconciliation [Video]. TEDx Talks. https://www.youtube.com/watch?v=8JzJ6bP99qA

The Indigenous Foundation. (2022, January). Listen to Indigenous Perspective: Education System [Audio podcast episode]. In Unrooted Podcast. https://theindigenousfoundation.org/podcast

Module 6 Reflection: Indigenous Education, Pedagogy, and Cultural Safety

1. Decolonization Is for Everyone – TEDx Talk by Nikki Sanchez

Summary: Nikki Sanchez challenges educators to understand that decolonization is not a metaphor—it’s a process that involves dismantling colonial systems and centering Indigenous voices and sovereignty.
Why I Chose This: It helped me reflect on how often the language of decolonization is used without action. It reminded me that this work must be ongoing, uncomfortable, and rooted in justice.
Classroom Application: I will critically examine my curriculum and teaching practices to ensure I’m not just including Indigenous content, but actively challenging colonial narratives and structures.

2. Potlatch as Pedagogy by Sara Florence Davidson and Robert Davidson

Summary: This book explores how Haida ceremonial practices, particularly the potlatch, embody principles of Indigenous pedagogy—learning through witnessing, story, protocol, and community.
Why I Chose This: It offered a concrete example of how Indigenous knowledge systems can shape educational practice.
Classroom Application: I will incorporate witnessing and storytelling as core classroom practices, and create space for students to learn through observation, reflection, and ceremony-inspired structures.

3. Evaluating Indigenous Education Resources by Sara Florence Davidson & Cultural Appropriation by Carolyn Roberts

Summary: These readings provided clear criteria for identifying authentic Indigenous resources and avoiding cultural appropriation. They emphasized the importance of Indigenous authorship, community connection, and respectful representation.
Why I Chose This: It gave me practical tools to evaluate the materials I bring into my classroom.
Classroom Application: I will use these criteria to audit my current resources and ensure that Indigenous voices are centered and represented with integrity.

4. Can You Decolonize Assessment? by Carolyn Roberts

Summary: Roberts challenges the colonial roots of assessment and advocates for holistic, relational, and culturally grounded approaches that reflect Indigenous ways of knowing.
Why I Chose This: It pushed me to rethink how I assess learning—not just what students know, but how they learn and relate to knowledge.
Classroom Application: I will begin incorporating student self-assessment, oral storytelling, and land-based reflections as valid and valued forms of demonstrating learning.

I also feel incredibly fortunate to have had Carolyn Roberts as my Indigenous Education instructor during my final term in my B.Ed. program. Learning from her in person was even more powerful than through her published work. Her teachings on decolonizing assessment and creating culturally safe learning environments have left a lasting impact on how I approach my role as an educator. Her presence, stories, and guidance continue to shape my understanding of what it means to teach with integrity, humility, and respect for Indigenous knowledge systems.

Module 6 Culminating Task: Cross-Curricular Inquiry Project

CONT926 Revised Inquiry Project.docx