Running head: CULTURAL INCLUSION

The Evolution of Aboriginal Cultural Inclusion in Canadian History

Julie C. Degner
University of Calgary

CULTURAL INCLUSION

The Evolution of Aboriginal Cultural Inclusion in Canadian History

Rationale
This paper will attempt to answer the inquiry question of, How far have both public and
band-run Aboriginal education programs come since the days of residential schools to
incorporate aspects of Aboriginal culture into their students learning and make all of the kids
feel included and supported in their school community?. To find an answer to this inquiry,
several case studies of Aboriginal schools and programs run by band councils, public boards, and
churches during the time of residential schools will be examined in detail to discover and study
what strategies are in place to integrate Aboriginal culture into the curriculum and everyday
school life of students.
I chose this particular topic of inquiry for several reasons. First of all, I was quite
transformed by our class discussions of residential schools. Although I had learned the basic
history surrounding this terrible tragedy while still in high school, until this point in my
education, I had remained blissfully unaware of how completely and truly separated the
Aboriginal students became from their own cultures and families while they were in residential
schools. Another reason that I chose this topic of inquiry was because I was interested to
discover what types of programs public boards in Alberta had in place for Aboriginal students
and how inclusive they were of their cultures. I thought that it would be both interesting and
worthwhile to compare the strategies used in residential schools to programs various boards and
individuals are implementing today in both public schools and on-reserve schools in the Western
part of the country. I feel that the discovery of this information will help me as a future teacher to
be more aware of Aboriginal students educational situation and to ensure that any Aboriginal

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kids that I may have in my classroom will always feel welcomed and as though their culture is
authentic and important, which will hopefully and ultimately help them to succeed academically.
Key Concepts and Theory
To provide a brief historical background for this paper, Schissel and Wotherspoon
summarize the residential school experience fairly well when they state that it attempted to
assimilate Canadian First Nations children into a Euro-Canadian culturethrough the practice of
isolating them for gradual integration at a later phase of development (2002, p. 36). After the
implementation of the Indian Act, the Canadian government worked with churches and
missionaries to run these residential schools from the 1870s until the last one closed in 1996
(Anishinabek Nation, 2013; Louie & Scott, n.d., p. 7). It is estimated that over 150 000
Aboriginal children attended a residential school during this time period (Anishinabek Nation,
2013). It was not until 1973 that the federal government permitted Aboriginal bands to run their
own schools (Bell et al., 2004, p. 100).
It is also worthwhile to formally define the difference between a public school and an
on-reserve band-run school. A public school is described as a school that gets money from
and is controlled by a local government (Merriam-Webster, 2015). In contrast, a band is A
body of [Aboriginals] for whose collective use and benefit lands have been set apart or money is
held by the Crown, or declared to be a band for the purposes of the Indian Act (Ontario, 2015).
Furthermore, a band has a governing body referred to as a Band Council that consists of a
chief and councilorsto carry out band business, which may include education (Ontario, 2015).
Case Studies
In order to discuss how far the inclusion of Aboriginal culture in schools has progressed
over the years, it is important to first establish what Aboriginal education started out as during

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the time of residential schools. The methods that were employed to conduct Aboriginal education
at this point in Canadian history can be simply described as cultural genocide (Schissel &
Wotherspoon, 2002, p. 35). The residential schools were a blatant demonstration of the
assumption that Aboriginal cultures and traditions were inferior and unequal to European
cultures and belief systems, which meant that the Aboriginal children were not allowed to speak
or connect to their cultures in any way during their education and began to truly believe that their
way of life was inferior to the dominant culture in Canada (Louie & Scott, n.d., pp. 7-8). It is
also worthwhile to point out that this form of education was a radical change for Aboriginal
peoples compared to their original education system, which was, obviously, heavily connected to
their culture and was based on experiential, informal learning that was integrated with life and
was not based on notions of competitionor on attaining specified levels of achievement
(Schissel & Wotherspoon, 2002, p. 39). As a result, The imposition of a compulsory system of
formalized education possessed a certain alien quality for the Aboriginal students, and
completely distanced them from their culture and traditional ways of learning (Schissel &
Wotherspoon, 2002, p. 41). This historical event continues to affect cultural inclusion in
Aboriginal education today as it severed the transmission of culture and language from one
generation to the next (Louie & Scott, n.d., p. 8).
In todays education system, there are Aboriginal schools both on reserve and off. Onreserve schools, as mentioned previously, are typically run by band councils (Louie & Scott, n.d.,
p. 9). As a result, band-run schools have been able to hire more Aboriginal teachers and staff
often from within the communityand introduce language classes and some curricular
initiatives that reflect the culture and traditions of their nation (Louie & Scott, n.d., p. 9). This
fact is extremely encouraging, especially considering, as pointed out by Toulouse, that An

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educational environment that honours the culture, language and world view of the Aboriginal
student is critical (2008, p. 1). As a specific case study of band-run Aboriginal schools, let us
examine Chalo School, which is on the Fort Nelson First Nation reserve in British Columbia
(Bell et al., 2004, p. 97). Their program works hard to incorporate Aboriginal culture in their
students education in a number of ways. For example, Morning Circle is broadly acknowledged
as the defining characteristic of Chalo School. The beginning of a new school day is signaled by
the sound of soft drumbeats beckoning students, staff, and visitors to assemble (Bell et al.,
2004, p. 107). This exercise is intended to serve as a meaningful ritual for the students, and
defines the ethos of respect, which is a central characteristic of the Aboriginal culture (Bell et
al., 2004, p. 107; Toulouse, 2008, p. 1). Chalo School continues to purposefully incorporate
Aboriginal language and culture into students learning by ensuring that Kindergarten students
receive instruction in either Cree or Slavey language/culture for 60 minutes per week, while
students in Grades 1-7 receive 90 minutes (Bell et al., 2004, p. 114). In stark contrast to the
residential school system, this technique allows the Aboriginal peoples to preserve their language
and culture both within their school and in their community. Another example of an on-reserve
school that fights to keep Aboriginal culture intact in its education system is Atikameg School,
which is located on the Whitefish Lake First Nation Reserve in Alberta (Bell et al., 2004, p. 69).
In this case, The band hired two Cree instructors from the community to teach Cree on a daily
basis to students in Grades 1-10 (Bell et al., 2004, p. 87). It is also brought forward how, On
various occasions teachers invite elders to speak to share their wisdom regarding certain
community values or teachings that directly relate to student behavior or attitudes (Bell et al.,
2004, p. 88). Therefore, after examining these two case studies, it is clear that at least some onreserve schools have taken large steps towards battling the lingering effects of residential schools

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and re-introducing the Aboriginal culture and language to their children so that they can feel
connected to and proud of their culture within their school community once more.
As mentioned earlier, Aboriginal education programs also exist off of reserves within
public school boards. For example, on the Calgary Board of Educations website, there is a
specific section that discusses Aboriginal education within the CBE. It states how they believe
in providing Aboriginal students with the opportunity to feel pride and experience success by
focusing on their academic, cultural, and individual growth (Calgary Board of Education
[CBE], 2015). They go on from this point to bring forward three specific programs within their
jurisdiction that are directed towards an Aboriginal audience; one of these is called Piitoayis
Family School (CBE, 2015). This particular school has a wide variety of programs that teach
both Aboriginal and non-Aboriginal students who want to learn about writing, math, science
etc. through an Aboriginal lens (CBE, 2015). The description of their school on the CBE
website also publicizes that they welcome each day by honouring [their] people and land by
standing proudly during Ka Kanada (Oh Canada in Cree) and a Blackfoot Flag Song, as well as
implementing a classroom talking circle and a diversity of language learning experiences
into school activities (CBE, 2015). The Calgary Board of Education is also attempting to connect
to the Aboriginal culture and people by completing renovations at the Harold W. Riley School to
build an Aboriginal Learning Centre (CBE, n.d.). This new learning centre will support
Aboriginal learners between the ages of 3-8 and their families, be focused on a holistic
learning model, as well as support opportunities for all people to learn about Aboriginal
history, contributions, [and] languages (CBE, n.d.). As a point of comparison to the CBE, it is
interesting to note that the Edmonton Public Schools Division also has specific programs in place
for the FNMI community. Their website describes both an Amiskwaciy Academy, which

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immerses students in a learning environment that honours Aboriginal culture, language, and
traditions, as well as an Awasis (Cree) program at Prince Charles School that allows students
to increase their knowledge of Aboriginal culture and traditions, and develop language skills in
Cree (Edmonton Public Schools, 2013). In contrast to these two public school boards, the
Foothills Division in Calgary makes no mention of any specific Aboriginal programming that
they have in place for students. Under the First Nations, Metis & Inuit Education tab on their
website, their only statement is that they structure programs that are sensitive, inclusive and
respecting of the diversity of all students in [their] division (Foothills School Division, 2015).
However, it should be mentioned that in this case, the FNMI population in the Foothills division
is less than three per cent of the total student population (Foothills School Division, 2015).
Overall, based on these case studies, it appears that at least some public school boards are
making a number of changes to ensure that all student learners, including Aboriginal children,
are receiving a healthy education that embraces Aboriginal culture and welcomes it into school
communities and curriculums. After examining the CBE and the Edmonton Public School Board,
it looks hopeful that other public schools across Canada may have similar programs in place to
ensure that the residential school system remains in the past and has some of its work undone.
Inquiry Question Solution
After examining a variety of programs and schools that are both on-reserve and off, I
have come to the conclusion that, although Canada may still have many problems to face and
resolve regarding Aboriginal students and their school success rates, there have been some
definite strides and good first steps towards creating school atmospheres and curriculums that
incorporate Aboriginal culture. Hopefully, these steps will ultimately help Aboriginal students to
succeed in their school careers. Although Aboriginal people still have many struggles and

CULTURAL INCLUSION

traumas left in their lives that affect their education on a daily basis, this purposeful inclusion of
Aboriginal culture in a variety of schools and programs is allowing Aboriginal families to
overcome the multi-generational distrust of formal schooling, and form an education system
that supports all types of learners and embraces all cultures (Fulford, Moore Daigle, Stevenson,
Tolley, & Wade, 2007, p. 14).

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9
References

Anishinabek Nation. (2013). Indian residential schools commemoration project. Retrieved from
http://www.anishinabek.ca/irscp/irscp-about-residential.asp
Bell, D., Anderson, K., Fortin, T., Ottmann, J., Rose, S., Simard, L., & Spencer, K. (2004).
Sharing our success: Ten case studies in Aboriginal schooling. Retrieved from
http://www.researchgate.net/publication/48878867_Sharing_Our_Success_Ten_Case_Stu
dies_in_Aboriginal_Schooling
Calgary Board of Education. (2015). Teaching philosophy: Aboriginal focus. Retrieved from
http://www.cbe.ab.ca/programs/program-options/teaching-philosopy/Pages/AboriginalFocus.aspx
Calgary Board of Education. (n.d.). Aboriginal learning centre open house. Retrieved from
http://www.cbe.ab.ca/schools/managing-space-students/school-planningengagements/Documents/Invite-Aboriginal-Learning-Centre-Open-House-June-22015.pdf
Edmonton Public Schools. (2013). First Nations, Metis, and Inuit education. Retrieved from
https://www.epsb.ca/programs/fnmieducation/
Foothills School Division. (2015). First Nations, Metis & Inuit education. Retrieved from
http://www.fsd38.ab.ca/programs/first-nations-metis-inuit-education/
Fulford, G., Moore Daigle, J., Stevenson, B., Tolley, C., & Wade, T. (2007). Sharing our
success:
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Louie, D. & Scott, D. (n.d.). Examining differing notions of a real education within
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communities (Unpublished). University of Calgary, Calgary.
Merriam-Webster. (2015). Public school. In Merriam-Webster Online. Retrieved from
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Schissel, B. & Wotherspoon, T. (2003). Legacy of residential schools. In The legacy of school for
Aboriginal people (Chapter 3). Retrieved from
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Toulouse, P. (2008). Integrating Aboriginal teaching and values into the classroom. Retrieved
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