Teaching Native Studies

Teaching Native Studies

". . . the single most important thing is a teacher must have a solid understanding of the subject that he/she teaches . . ."

Robin Barrow, 1990, p. 298.

Preparation for Teaching Native Studies

In an ideal situation, teachers possess awareness and respect for the discipline of Native Studies, and demonstrate willingness to develop competencies in the following areas:

Native Studies teachers have knowledge in the subject area and the desire to learn more. They have the ability to screen materials for stereotyping and bias and are also prepared to pass these skills on to their students. They are individuals with good communication skills and knowledge of group processes and discussion management.
School resources which support the teaching of Native Studies and independent student research are acquired and available.
Traditional sources of knowledge are respected and recognized. Elders, the oral tradition, and individuals with specialized cultural skills and historical information are recognized as important keepers of Indigenous knowledge. Among Indian and Métis people, these sources of knowledge represent an ideal. Care is taken to ensure that such knowledge is not trivialized (Adapted: Racette & Racette, 1992).

Inviting Elders to the School

All cultures are enriched by individuals who are keepers of unique knowledge. Elders in Indian and Métis communities possess specialized knowledge that can expand student insight beyond the perspectives of classroom resources.

Indian and Métis Elders play an integral role in reviving and retaining special kinds of cultural knowledge. Their involvement in support of curricular objectives develops a regard in students for a deeper meaning of culture. This has the added benefit of enhancing self-esteem in Indian and Métis students. All students stand to gain heightened awareness and sensitivity which form the basis for mutual respect.

There are protocols for approaching Elders before making requests of them. These may vary from community to community. The tribal council, band council, or Aboriginal Community members may be able to assist you. Prior to an Elder's visit, it is important for the students and teacher to engage in a cycle of giving and receiving associated with making a request of an Elder. The offering represents respect and appreciation for knowledge shared. It is important to ask what the offering should be ahead of time. Be aware that traditions differ throughout Indian and Métis communities. In addition, school divisions are encouraged to provide honoraria, an expense reimbursement, transportation, or a combination of these to the Elder.

Elders are few in number and have significant commitments in their communities. Special gatherings and ceremonies weigh heavily on their personal time and energy. In addition, many are responsible for the care of young children and for leadership among their own families as well. Sensitivity, caring, respect and a willingness to cater to the time constraints of Elders is essential for developing a positive relationship.

One way to initiate the process is to communicate with the local band council or Aboriginal organization inquiring about norms for Elder participation. Such communication could describe the setting and role the Elder would have. Names of persons who have the required knowledge and skills that meet specified needs could then be provided. It is recommended that a prior consultation with the Elder be held to share ideas about learning outcomes.

Native Studies and Identity Clarification

There is as much diversity within ethnic groups, as there is among ethnic groups. One aspect of this diversity is ethnicity. Ethnicity is the degree to which individuals identify with their family or families of origin and the attitudes they have towards their own people.

Banks (1975) developed a model which examines emerging ethnic identity. Banks identifies five possible levels of ethnicity:

Stage 1: Ethnic Psychological Captivity

The individual may:

have internalized negative stereotypical beliefs about the group.

feel self rejection, shame, low self esteem.

avoid contact with own group or may try to assimilate with mainstream culture.

Stage 2: Ethnic Encapsulation

The individual may:

have internalized the myth that his/her group is superior to others.

associate primarily with his/her ethnic group.

Stage 3: Ethnic Identity Clarification

The individual may:

comfortably clarify personal attitudes and ethnic identity.

through self acceptance, respond positively to other ethnic groups.

Stage 4: Biethnicity

The individual may:

have a healthy sense of ethnic identity.

have a strong desire to function within own culture as well as another culture.

Stage 5: Multiethnicity

The individual may:

see ethnic pluralism as the ideal for a nation.

enjoy functioning within various ethnic environments.

When applying the above typology, teachers must keep in mind:

stages are dynamic

division between stages is blurred and there is overlap

moving from one stage to another is a gradual and developmental process.

stages are not necessarily sequential and some people may

Teaching Controversial Issues

The aim of Native Studies includes the anticipated outcome of more understanding of Aboriginal peoples by non-Native students and development of identity and pride for Aboriginal students. Growth in these areas is not achieved without considerable struggle.

The teacher's challenge is to manage the release of emotion that may be triggered by the introduction of controversial issues in the classroom. For example, when encountering new information about Indian and Métis people, some students may express disbelief, scepticism and resistance. These feelings may be expressed through prejudicial language or attitudes. This conflict may cause some teachers to avoid areas which create controversy. However, this defeats the purpose of Native Studies, which is to provide students with the opportunity to replace old ideas with new ones.

Research has shown that carefully structured classroom experiences and non-stereotypical, anti-racist materials can impact significantly on both the attitudes of majority students and the identity and self esteem of minority students. The success of these experiences and materials is dependent on accurate information, dynamic, interactive teaching, frequent debriefing, and opportunity for student reflection and artistic expression. If done effectively, Native Studies can provide a vehicle for negotiating a new and more positive relationship between the school and the Indian and Métis community. If done poorly, racist views can be further entrenched and students left more divided and confused than ever. Clearly, this is an area which requires meticulous planning and one in which process is at least as important as content.

Adapted from: Racette, Sherry Farrell and Calvin. (1992) "Native Studies and Identity Clarification: Indian and Métis Youth in the Middle Years", In the Middle, 11, Number 1, p. 11.

The following guidelines will assist the teacher in handling controversial and sensitive issues in a Native Studies class:

Clarify local school board policies for dealing with sensitive issues;
Plan programs collaboratively in consultation with other subject teachers, school administrators, parents, students, and the greater community. Inform families about classroom events and invite their input;
Ensure that students consider all issues from a variety of perspectives and sources;
Involve students in ensuring that their classroom is a safe learning environment for everyone. Have them consider strategies for: guiding small-group discussion; protecting privacy; and responding to one another with respect, understanding, and empathy;
Ensure that students who hold particular points of view or beliefs do not feel threatened or pressured to change. They need the security of a risk free environment which allows them to clarify values without fear of ridicule or ostracism.
Offer your own viewpoint on a given topic, if at all, only after students have explored and articulated their own views. Students can be deeply influenced by their teacher's views and need opportunity to clarify their own thinking;
Invite students to explore issues in ways that are open-ended and inclusive as possible.

Adapted from: The National Film Board of Canada. (1993) First Nations, The Circle Unbroken Teacher's Guide, p. 8.

Native Studies Environment

Certain approaches to teaching Native Studies have proven effective in achieving the goals of enhancing identity and promoting self esteem. In the area of teaching strategies and methodologies, talking circles, oral interviews, and student directed research are three strands that should be ongoing.

Although Native Studies in Saskatchewan is designed for all students, many classrooms will include a substantial proportion of Indian and Métis students. Researchers suggest that successful teachers of Indian and Métis students

tend to:

emphasize dialogue based on mutual respect;
be aware of discourse patterns and discussion styles of their students; accept silence;
listen as well as talk;
be aware of nonverbal preferences or cues;
avoid spotlighting--singling students out for criticism, or response;
establish close personal relationships with students;
actively demand while remaining personally warm;
share classroom control and responsibility;
utilize minimal, but clear, teacher direction;
emphasize cooperative and collaborative learning;
use more student-directed small groups;
be sensitive to student backgrounds and experiences;
recognize potential conflicts between student language/cultural backgrounds and school-based expectations;
become part of the community, be involved;
emphasize development of self esteem, confidence, empowerment, and capacity to affect change;
provide appropriate counselling and support services;
build life skills into programs;
utilize warm and personal teaching styles;
reduce formal lecturing; use experiential learning techniques
allow students to rehearse a skill privately before demonstrating competence publicly;
assist students in integrating and synthesizing new material with prior knowledge and experience;
favour essay tests over objective exams;
emphasize a writing process approach rather than a grammar-based method to writing instruction.

Finally, successful teachers of Indian and Métis students avoid stereotyping: they consider all of the above as mere tendencies, and validate everything for themselves.

Adapted from: Sawyer, D. (1991) Native learning styles: Shorthand for instructional adaptations? Canadian Journal of Native Education. 18, 1, p. 99-104.

Materials Evaluation

Native Studies 30 is a resource-based course. To ensure that multiple perspectives toward issues are considered, it is expected that a variety of materials will be utilized in the classroom. Inherent to this practice is the expectation that teachers and students refine knowledge, skills and values related to materials evaluation. Initial questions for critical reading may include:

What is the author's purpose?
What key questions or problems does the author raise?
What information, data, and evidence does the author present?
What key concepts does the author use to organize this information, this evidence?
What key conclusions is the author coming to? Are those conclusions justified?
What are the author's primary assumptions?
What are the implications of the author's reasoning?

Adapted from: Critical Thinking: What Every Person Needs to Survive in a Rapidly Changing World.(1996) 4655 Sonoma Mountain Road, Santa Rosa, CA 95404: The Foundation for Critical Thinking.

Formal guidelines are found in the Indian and Métis Education Policy from Kindergarten to Grade 12, April 1989 which states: "that all curricula and materials present Indian and Métis peoples accurately in historical and modern terms and that Indian and Métis oriented materials and concepts are a

The Need for Guidelines

It is of utmost importance that children see themselves and others, depicted as worthwhile individuals to be valued and treated with respect. Therefore, educators need to be able to recognize and refute bias in all materials used in the educational process.

The Goals of Education for Saskatchewan provide guidance for relating to others: " . . . students should interact and feel comfortable with others who are different in race, religion, status, or personal attributes . . . (Directions, 1984)."

Various groups of people have been the object of negative images promoted through biased representation over time. Inappropriate terms, inaccurate interpretation of traditions, institutions and achievements, and the misuse of language have contributed to these images.

Different forms of bias have been identified, including:

invisibility/omission: some groups may be rarely seen, or not seen at all;
stereotyping: use of pared down, over-simplified images and attributes;
imbalance: one-sided interpretation of issues or situations;
unreality: avoidance of in-depth analyses of situations and circumstances in life;
fragmentation/isolation: treatment of gender, age and cultural differences as separate, add on information;
linguistic bias: language that patronizes or ignores disability, age and gender differences, and cultural diversity.

Saskatchewan Education has produced two documents to assist in the selection of resources: Selecting Fair and Equitable Learning Materials (March, 1991) and Diverse Voices: Selecting Equitable Resources for Indian and Métis Education (March, 1995). Both may be utilized for the development of guidelines for materials evaluation.