| Appendix A | Appendix B | Appendix C | Appendix D | Appendix E |
People of different cultures tend to acquire knowledge about the world in which they live in different ways. The reason is that their purpose for acquiring such knowledge is very different. This fact, which may seem obvious, helps explain why two persons - an Inuit hunter born and raised in Eskimo Point and a biologist born and raised in Toronto, say - can look at the same thing and not see it the same way at all.
For example, both the hunter and the biologist may know a great deal about caribou. But what they know may appear contradictory and sometimes is) because what the hunter and the scientist want or need to learn about caribou are not the same. So, in many cases, one kind of knowledge is not simply better or worse than another - it is different. More than that, the hunter and the scientist do not "learn" in the same way. A little more background will help make this point clear.
Over countless generations, what people such as Inuit, Chipewyans, Crees or Europeans (who became the main non-natives in North America) learned about their part of the world enabled them to survive there. In this way, the many different people in the world have come to know their own regions intimately. This collective knowledge, derived from their own living experiences, affects how they see and interpret their surroundings.
The scientists who explain the "cultural" differences among people in this way (as well as those who study animals) see and interpret their surroundings according to European-derived traditions of learning. Their "way of knowing" is based on science. This scientific approach is so alien to traditional Inuit and Indian attitudes that it is little wonder that biologists and native people often have difficulty understanding one another when they are discussing caribou.
To a native hunter, who has to learn about caribou in order to hunt them, the biologist's methods often seem ineffective or aimed at acquiring useless information. The hunter needs to know, for example, how to hunt caribou at different seasons of the year, how hunting on cold clear days is different from hunting when a light storm masks the sounds of walking or the smell of the hunter, how to tell the sex and health of individual animals from great distances. He must be able to predict where the caribou are likely to be days in advance, whether they are migrating or not. The hunter has not taken a course at a university to learn such things. And, while he does learn by practice, he doesn't learn by experimenting in the way a scientist does.
The native hunter, taught such things by his elders since he was a boy accepts them as facts. He does not question this basic knowledge. In the past, his survival and that of his family depended on his learning and performing his tasks well. Thus the native hunter has grown up learning about caribou by participating in the use of that knowledge, and he is expected to pass on that knowledge to his children.
The biologist, on the other hand was raised in a culture where students are taught to question knowledge. In this culture, he is taught basic principles or rules about the relationships of various things and is expected to take those and use them to learn more. Yet even the basic principles are not utterly beyond questioning. In this system, it makes sense to ask a question and suggest ways to answer it if only to see where the exercise leads. It is a kind of mental exploration. And, the survival at stake is that of the biologist's reputation and possibly his job, but not his life.
It is easy to see how these different approaches to knowledge cause misunderstanding. Each person, the hunter and the biologist, learns "facts" about caribou, but learns what is important to his own way of life. In a certain sense, the hunter learns from the inside and the biologist from the outside. An Inuit hunter learns about caribou by experience, by doing what his father has taught him to do, and a biologist applies to caribou the same basic system of learning that he would apply to learning anything.
There are some similarities. Both of these "ways of knowing" are built upon and develop over time, and both make sense in their own cultural context. Moreover, while the biologist's explanation of science may seem foreign to an Inuit hunter, concepts of organizing knowledge should not. For example, Inuit have their own ways of categorizing animals and the relationships between them.An example will show that while the biologist's approach produces results, it is often not the only useful way to learn about caribou. In the 1960s and 1970s, there was growing concern among biologists because the Kaminuriak herd appeared to be declining. Many native hunters said there was no problem and that the caribou would come back, that they were merely somewhere else. In late 1981, Inuit at Repulse Bay were saying that Kaminuriak caribou were showing up in the vicinity of Wager Bay. Biologists, because they had not actually seen Kaminuriak caribou moving north-eastward and had seen no signs to suggest that they were, doubted that it could be so.
But Repulse Bay people were adamant, saying that many caribou in their area were not the same as the animals they were used to - they looked different and they tasted different. This did not qualify as scientific information, so biologists tended to reject the idea. Since calving ground surveys in recent years have shown much greater numbers of Kaminuriak caribou, biologists have had to reconsider what Inuit had been saying. And some may be willing to admit that, to some degree at least, the Repulse Bay people had been right.
Caribou News. Vol. 9, No. 2, August 1989. Reprinted with permission from Roy Vontobel. By Roy Vontobel. Teachers may copy this for their students.
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All cultures are enriched by certain valuable and unique individuals. Such individuals possess a wide range of knowledge--knowledge that once shared, can expand students' insight beyond the perspectives of the teacher and classroom resources.
Indian and Métis Elders in particular, are integral to the revival, maintenance, and preservation of Aboriginal cultures. Elder participation in support of curricular objectives develops the positive identity of Indian and Métis students and enhances self-esteem. All students may acquire a heightened awareness and sensitivity that inevitably promotes anti-racist education. It is important to note that the title "Elder" does not necessarily indicate age. In Aboriginal societies, one is designated an Elder after acquiring significant wisdom and experience.
When requesting guidance or assistance there is a protocol used in approaching Elders, which varies from community to community. The district chiefs' office, tribal council office, or a reserve's band council or education committee may be able to assist you. Prior to an Elder sharing knowledge, it is essential that you and your students complete the cycle of giving and receiving through an appropriate offering. This offering represents respect and appreciation for knowledge shared by an Elder. One must ascertain the nature of the offering prior to an Elder's visit as traditions differ throughout Aboriginal communities. In addition, should your school division normally offer honoraria and/or expense reimbursement to visiting instructors, it would be similarly appropriate to extend such considerations to a visiting Elder.
To initiate the process of dialogue and participation, a letter should be sent to the local band council requesting Elder participation and indicating the role the Elder would have within the program. The band council may then be able to provide the names of persons who have the recognized knowledge and skills that would meet your specific needs. It is recommended that prior consultation occur with the Elder to share expectations for learning outcomes.
Friendship Centres across the province are active at the community level and often present cultural workshops and activities in co-operation with Elders and other recognized resource people. Teachers and schools may wish to contact the following Indian Directors of Education.
Charles Fiddler
Director of Education
Meadow Lake Tribal Council
P.O. Box 1360
Meadow Lake, S0M 1V0 236-5654
Don Kondrat
Director of Education
Yorkton Tribal Administration
P.O. Box 790
Broadview, S0G 0K0 794-2170
Larry Goldade
Director of Education
Prince Albert Tribal Council
P.O. Box 1437
Prince Albert, S6V 5S9 922-4610
Stewart Boston
Director of Education
Confederation of Tribal Nations
10211 - 12th Avenue
North Battleford, S9A 3X5 445-5838
Tony Sparvier
Director of Education
Touchwood/FileHills/Qu'Appelle
Tribal Council
P.O. Box 1549
Fort Qu'Appelle, S0G 1S0 332-8200
Len Neufeld
Director of Education
Saskatoon District Tribal Council
226 Cardinal Crescent
Saskatoon, S7L 6H8 956-6130
Audrey Pewapisconias
Director of Education
Battlefords Tribal Council
691 - 109th Street
North Battleford, S9A 2C5 445-1383
Dave Adams
Director of Education
Agency Chiefs Tribal Council
P.O. Box 550
Debden, S0J 0S0 724-4555
| Appendix A | Appendix B | Appendix C | Appendix D | Appendix E |
Living things are the subject of biology, and their direct study is an appropriate and necessary part of biology teaching. Textbook instruction alone cannot provide students with a basic understanding of life and life processes. The National Association Biology Teachers recognizes the importance of research in understanding life processes and providing information on health, disease, medical care and agriculture.
The abuse of any living organism for experimentation or any other purpose is intolerable in any segment of society. Because biology deals specifically with living things, professional biology educators must be especially cognizant of their responsibility to present the inhumane treatment of living organisms in the name of science and research. This responsibility should expend beyond the confines of the teacher's classroom to the rest of the school and community.
The National Association of Biology teachers believes that students learn the value of living things, and the values of science, by the events they witness in the classroom. The care and concern for animals should be a paramount consideration when live animals are used in the classroom. Such teaching activities should develop in students and teachers a sense of respect and pleasure in studying the wonders of living things. NABT is committed to providing biological education and promoting humane attitudes toward animals. These guidelines should be followed when live animals are used in the classroom:
A. Biological experimentation should be consistent with a respect for life and all living things. Humane treatment and care of animals should be an integral part of any lesson that includes living animals.
B. Exercises and experiments with living things should be within the capabilities of the students involved. The biology teacher should be guided by the following conditions.
1. The lab activity should not cause the undue loss of a vertebrate's life. Bacteria, fungi, protozoans and invertebrates should be used in activities that may require use of harmful substances or loss of an organism's life. These activities should
be clearly supported by an educational rationale and should not be used when alternatives are available.
2. A student's refusal to participate in an activity (e.g., dissection or experiments involving live animals, particularly vertebrates) should be recognized and accommodated with alternative methods of learning. The teacher should work with the
student to develop an alternative for obtaining the required knowledge or experience. The alternative activity should require the student to invest a comparable amount of time and effort.
C. Vertebrate animals can be used as experimental organisms in the following situations:
1. Observations of normal living patterns of wild animals in their natural habitat or in zoological parks, gardens or aquaria.
2. Observations of normal living functions such as feeding, growth, reproduction, activity cycles, etc.
3. Observations of biological phenomenon among and between species such as communication, reproductive and life strategies behavior, interrelationships of organisms, etc.
D. If live vertebrates are to be kept in the classroom the teacher should be aware of the following responsibilities:
1. The school, under the biology teacher's leadership, should develop a plan on the procurement and ultimate disposition of animals. Animals should not be captured from or released into the wild without the approval of both a responsible wildlife
expert and a public health official. Domestic animals and "classroom pets" should be purchased from licensed animal suppliers. They should be healthy and free of diseases that can be transmitted to humans or to other animals.
2. Animals should be provided with sufficient space for normal behavior and postural requirements. Their environment should be free from undue stress such as noise, overcrowding and disturbance caused by students.
3. Appropriate care - including nutritious food, fresh water, clean housing, and adequate temperature and lighting for the species - should be provided daily, including weekends, holidays and long school vacations.
4. Teachers should be aware of any student allergies to animals.
5. Students and teachers should immediately report to the school health nurse all scratches, bites and other injuries, including allergies or illnesses.
6. There should always be supervised care by a teacher competent in caring for animals.
E. Animal studies should always be carried out under the direct supervision of a biology teacher competent in animal care procedures. It is the responsibility of the teacher to ensure that the student has the necessary comprehension for the study. students and teachers should comply with the following:
1. Students should not be allowed to perform surgery on living vertebrate animals. Hence, procedures requiring the administration of anesthesia and euthanasia should not be done in the classroom.
2. Experimental procedures on vertebrates should not use pathogenic microorganisms, ionizing radiation, carcinogens, drugs or chemicals at toxic levels, drugs known to produce adverse or teratogenic effects, pain causing drugs, alcohol in any form,
electric shock, exercise until exhaustion, or other distressing stimuli. No experimental procedures should be attempted that would subject vertebrate animals to pain or distinct discomfort, or interfere with their health in any way.
3. Behavioral studies should use only positive reinforcement techniques.
4. Egg embryos subjected to experimental manipulation should be destroyed 72 hours before normal hatching time.
5. Exceptional original research in the biological or medical sciences involving live vertebrate animals should be carried out under the direct supervision of an animal scientist, e.g., an animal physiologist, or a veterinary or medical researcher,
in an appropriate research facility. The research plan should be developed and approved by the animal scientist and reviewed by a humane society professional staff person prior to the start of the research. All professional standards of conduct should be
applied as well as humane care and treatment, and concern for the safety of the animals involved in the project.
6. Students should not be allowed to take animals home to carry out experimental studies.
F. Science fair projects and displays should comply with the following:
1. The use of live animals in science fairs projects shall be in accordance with the above guidelines. In addition, no live vertebrate animals shall be used in displays for science fair exhibitions.
2. No animal or animal products from recognized endangered species should be kept and displayed.
*© 1991 by the National Association of Biology Teachers, Reston, Virginia. Reprinted by permission.
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These guidelines are recommended by the National Science Teachers Association for use by science educators and students. They apply, in particular, to the use of non-human animals in instructional activities planned and/or supervised by teachers who t each science at the precollege level.
Observation and experimentation with living organisms give students unique perspectives of life processes that are not provided by other modes of instruction. Studying animals in the classroom enables students to develop skills of observation and comparison, a sense of stewardship, and an appreciation for the unity, interrelationships, and complexity of life. This study, however, requires appropriate, humane care of the organism. Teachers are expected to be knowledgeable about the proper care of organisms under study and the safety of their students.
These are the guidelines recommended by NSTA concerning the responsible use of animals in a school classroom laboratory:
- Adopted by the NSTA Board of Directors in July, 1991
*Reproduced with permission from NSTA Reports, December-January 1992. Copyright by the National Science Teachers Association, 3140 North Washington Blvd., Arlington, VA. 22201.
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Each group of four should have:
Each group member should have a field notebook, and should record all observations made individually or as part of a group process.
Describe how the vegetation on the floor varies at each marker. How many species of plants can be distinguished? How thick is the trash cover? What is the composition of the trash cover? Describe the soil. Describe how the aspen trees vary near each marker. How tall are they? What other features are notable? Use the calibrated strings to make measurements.