Decolonizing the Classroom

A TEACHER'S RESOURCE GUIDE TO

DECOLONIZING THE CLASSROOM

Ayesha Akther • Lara Elian • Kim Lulashnyk • Dinh Nguyen

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CONTENT 04

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DECOLONIZING THE CLASSROOM

Phase one: HISTORY AND KNOWLEDGE

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A community-based action resource guide for Indigenization through relationships, responsibility, respect, and reciprocity

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088

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RESPONDING TO THE TRUTH AND RECONCILIATION COMMISSION OF CANADA (TRC)

20 08 22 KEY4DEFINITIONS S6 2

17 Phase Two: GESTURES OF RECONCILIATION

20 Phase Three: COMMUNITY OUTREACH

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Phase Four: TAKE ACTION AND RAISE AWARENESS

ADDITIONA RESOUCES FOR THE CLASSROOM

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Sample Lesson one: JOURNAL OF UNCERTAINTIES

REFERENCES

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A WALK TO REMEMBER

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DECOLONIZING THE CLASSROOM A community-based action resource guide for Indigenization through relationships, responsibility, respect, and reciprocity This document is a curation of teaching resources embedded in an educational strategy and framework that is designed to decolonize the classroom and contribute to reconciliation by addressing the damages caused by how “Indigenous� has been traditionally taught in our curricula. While one aspect of reconciliation is about addressing and acknowledging the wrongs done to Indigenous people in the past, an equally important and interconnected aspect of it is repairing and strengthening the relationships between Indigenous people and non-Indigenous people. A relationship that benefits all people, indigenous and non- Indigenous alike, can only happen by dismantling the culture of assimilation and dominant colonial views in our classrooms.

Susan Dion (2007) argued that the false conceptions we have of Indigenous people

stem from engagement with dominant discourses presented in school curricula. Similarly Bryan Smith et. al (2011) site history textbooks, movies, T.V. shows, books, and curriculum policies as sources that create and perpetuate myths about Aboriginal Peoples and their cultures. Teachers are encouraged to incorporate Indigenous content into the curriculum without having the tools to understand and reflect upon the material. Without support, resources or training, teachers are left to treat Indigenous studies like any other unit; they see it through the dominant privileged lens of the colonizer, tick it off a check list of topics to cover, and move on.

Decolonization must be synonymous with the disruption of the dominant discourse

and social norms that have far too long excluded genuine Indigenous narratives (Dion 2007). To deconstruct the curriculum of assimilation and decolonize the classroom, we as educators must understand, and must teach, the political and historical contexts of where and how myths about Indigenous Peoples and cultures emerged (Ng-A-Fook in Smith et. al). We must unlearn the narratives we were taught and challenge meritocracy and superiority myths to disrupt how colonial privileges and systematic racism are constructed and maintained (Battiste, 2010). We must be given on-going training, support, and opportunities to make real connections to Indigenous sources.

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To unlearn and unteach how “Indigenous” has been taught

in schools, our resource guide grounds itself in an action-based process of inquiry and community-building to connect us to the past, the reality of the present, and our (and our students) roles in the future. This process uses Indigenization, or what Albert Marshall calls Two-Eyed Seeing (Marshall in Battiste, 2010) to equalize dominant colonial narratives in the classroom. By doing so, Indigenization engages in decolonizing the classroom.

An exemplar application of decolonizing the classroom

through an inquiry-based approach is Sylvia Smith’s Project for Heart, educating and commemorating victims and survivors of the residential school system (Smith 2020). Project for Heart employs six, inquiry-based steps to get students to understand and commit to reconciliation. Working with Indigenization in mind, we’ve taken Smith’s six steps that are listed in linear progression and condensed them into four phases that are infinitely repeating in a cycle.

We chose to represent our learning process in a cycle. The

wheel model best reflects aspects of Indigenous knowledge and culture; it signifies that decolonization and relationship-building is an ongoing process. That is to say that reconciliation must be continuous and not something that can be achieved through one-time actions.

The goal of this resource is to unlearn and become agents of change ourselves. We have created four phases to engage in this process:

1) Knowledge and History, 2) Gestures of Reconciliation, 3) Community Outreach, 4) Action and Raising Awareness

Each of these phases are grounded in an education framework founded on Mary-Ellen Kelm and Keith D. Smith’s four-part model based on Indigious knowledge: relationships, responsibility, respect, and reciprocity (Stevenson, 2019, 54(3), p. 347) 6

Two Eyed Seeing

“to normalize Indigenous knowledge in the curriculum so that both Indigenous and conventional perspectives and knowledges will be available – not just for Aboriginal peoples, who would be enriched by that effort, but for all peoples” (Battiste 2010, p. 17)

Relationships, Responsibility, Respect, and Reciprocity: Educational frameworks based on Indigenous Knowledge

In the Accord on Indigenous Education in 2010, a context was

constructed in order to establish mechanisms for Indigenous education.

The findings of the Accord recommended that priorities be put into place to encourage Indigenous educational engagement, to build partnerships with Indigenous organizations and communities, and to use educational frameworks based on Indigenous knowledge. One educational framework based on Indigenous knowledge reflects a four-part model of relationships, responsibility, respect, and reciprocity from the book, Talking Back to

the Indian Act, by Kelm and Smith. Kelm and Smith explore the Indian Act as a document based on ‘unequally structured’ sets of relationships between the Canadian government and Indigenous peoples (2018, p. ii).

Their analysis of the Act offers something new: the authors bring forward Indigenous perspectives and Indigenous methodologies to ‘talk back’ to the Act. These methodologies “incorporate Indigenous conceptions of relationships, responsibility, respect, and reciprocity” (Stevenson, 2019, 54(3), p. 347). By foregrounding relationships, responsibility, respect, and reciprocity, students will have the tools to grapple with the learning presented in the classroom and be provided with the skills for critical reflection, understanding, and action-taking. Furthermore, as we conceive of it, a four-stage inquiry process as an educational framework could be used in the classroom in any subject area to make student-centered learning meaningful and addresses the criteria of Section 62 (i) of the TRC Education and Reconciliation upon which our Resource Guide is structured.

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Definitions Indigenization Indigenization is a term first used by anthropologists to

usage and considers that Indigenous world-views,

and perspectives in

knowledge and perspectives are valid and need expression.

primary grades to un

Indigenization is a process that requires non-Indigenous

in Western pedagog

peoples to be cognizant of Indigenous world-views,

Training Blog, 2017

knowledges, and perspectives and that these views are equal

perpetuated throug

to, not less than, other views.

is the idea that Indi

describe the process where local populations take something from outside their community and make it their own.

values into somethin

Indigenization in the Classroom

The term is also understood in its opposite sense, where

relationships—the com

knowledge to transf

indigenization suggests an increase in the local participation

and adaptation of what is foreign to the local system. For our

It is important to introduce this process into the classroom.

together the Indig

resource, indigenization recognizes the more contemporary

The incorporation of “Indigenous worldviews, knowledge

approach to benefit

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Indigenization is a dynamic, participatory process.

it means disputing th

RESPONDING TO THE TRUTH AND RECONCILIATION COMMISSION OF CANADA (TRC) Section 62 (i) of the TRC calls for educators to “make age-appropriate curriculum on residential schools, Treaties, and Aboriginal peoples’ historical and contemporary contributions to Canada a mandatory education requirement for Kindergarten to Grade Twelve students.” Our resource guide is a direct response to this call. While, as individual teachers, we do not have the power to enforce nationwide education expectations, as the interpreters of curricula in the classroom, we can contribute to this section of the TRC by creating content that might encourage educators to adapt Indigenous responsive pedagogy into their classrooms. It is our intention that this resource guide will also answer other sections of the TRC, even if those parts of it do not specifically call on educators to do so. Our document is also a direct response to section 63 of the TRC:

(i) Developing and implementing Kindergarten to Grade Twelve curriculum and learning resources on Aboriginal peoples in Canadian history, and the history and legacy of residential schools. (ii) Sharing information and best practices on teaching curriculum related to residential schools and Aboriginal history. (iii) Building student capacity for intercultural understanding, empathy, and mutual respect.

nto the education system right from

niversities” is an important intervention

gical practices (Indigenous Corporate

7, March 29). A misconception that is h the colonizer’s system of dominance

igenization means to change Western

ng Indigenous. Indigenization is about

ming together of Western and Indigenous

form a space. In the classroom context,

he narrative of colonization by bringing enous and Western knowledge and

t all students.

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Definitions

Decolonization

Decolonization is multifaceted and is a dynamic process

by which the colonial mechanisms of power are dismantled and the liberation of the colonized - economic, cultural, physical, psychological - is achieved. According to Linda Tuhiwai Smith, “decolonization once viewed as the formal process of handing over the instruments of government, is now recognized as a long-term process involving the bureaucratic, cultural, linguistic and psychological divesting of colonial power” (2012, ictinc. ca\blog). In brief, decolonization can be described as a process to restore an Indigenous world view, culture, and traditions to Indigenous peoples and where Indigenous perspectives of history are inserted into the broader socioeconomic and cultural discourse. Decolonization reclaims the way Indigenous people view, define, and present themselves. It resists the way non-Indigenous people have imagined Indigenous peoples. In the process of decolonization, the traditions and experiences that were forcibly dismantled by colonial regimes intent upon both assimilation and eradication and the considerations of the family, community, culture, language, education, and history are re-examined and restored.

Decolonization in the Classroom

“Imagine the superior education we could have

gained by learning from each other. Our education systems did not have to be in conflict, but Indigenous cultures were suppressed and forbidden. We should have tried to understand our differences instead of outlawing and branding the Indigenous peoples as inferior. Imagine the self-esteem of Indigenous youth who would know who they are and be proud of learning the ways of their ancestors. Imagine the benefit 10

to the newcomers of learning these new ways” (Sellars in McFarlane and Schabus, 2017, p. 7).

In the classrooms, decolonization is the deconstruction of

dominant colonial ideologies and privilege by educating teachers and students to question the status quo which has allowed for systematic racism against Indigenous people to be normalized. Through actionbased learning, self-reflection, and community building, our resource enables a process of decolonization through valuing and revitalizing Indigenous knowledge and culture, ultimately dismantling misconceptions, prejudice, and assumptions about Indigenous Peoples and contributing to reconciliation. Our resource recognizes that the process of decolonization and reconciliation in the classroom is a continuous cycle of learning and experiences; as such, we have created a four-phase cycle as our framework. The four cycles are continuously applied in the classroom, mirroring the cyclical nature of Indigenous thought.

Phase 1

HISTORY AND KNOWLEDGE In the first phase, students examine the history of Indigenous and non-Indigenous relations through topics such as history, culture, communities, residential schools and treaties. This phase is broken up into two steps: first, students will expand their knowledge through the examination of provided materials such as texts, oral history, novels, news articles, videos, and various other first and secondary sources; and second, students will engage in studentcentered, action-lead initiatives for study and implementation. We have compiled a number of text that may be useful to teachers in this phase.

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History and Knowledge

Teaching First Nations, Mètis, Inuit Studies in Canada: Pair and Share ‘Official Histories’ with Indigenous Histories First

Nations

in

Canada

is

an

educational resource designed for use by young Canadians, high school educators and students, Aboriginal communities, and anyone interested in First Nations history. Its aim is to help readers understand the significant developments affecting First Nations communities from the pre-Contact era up to the present day. This is an official history. Lessons can be constructed by taking portions of this text and pairing it with Ways of Knowing. This text is a historically grounded look at the wide variety of issues that inform the lives of Native peoples in Canada today.

The book is divided into four sections: Philosophy and Worldview, History, Political Economy, and Contemporary Issues. In addition to those topics commonly considered in existing texts, such as health, politics, self-government, and urban reserves, Belanger includes unique chapters on Native philosophy, language, art and literature, and writing about Native history and Native issues

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A History of the Canadian Peoples presents a fascinating and comprehensive introduction to the history of Canada from pre-contact times to the present day. This new edition has been thoroughly revised and updated to offer more balanced coverage of the pre- and postConfederation periods, providing insightful perspectives

on

influential

moments

throughout Canadian history. Weaving together social, political, cultural, and economic histories in a seamless narrative, this compelling resource will help readers understand and appreciate the remarkable people and events that have shaped Canada across its history. This is an official text and it can be paired with Whose Land Is It Anyway?

A Manual for Decolonization. This text was inspired by a 2016 speaking tour by Arthur Manuel. The book contains two essays from Manuel, described as the Nelson Mandela of Canada, and essays from renowned Indigenous writers Taiaiake Alfred, Glen Coulthard, Russell Diabo, Beverly Jacobs, Melina Laboucan-Massimo, Kanahus Manuel, Jeffrey McNeil-Seymour, Pamela Palmater, Shiri Pasternak, Nicole Schabus, Senator Murray Sinclair, and Sharon Venne.

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History and Knowledge

Treaties. Various lessons, activities, and discussions would be created involving the history of Canadian treaties and Indigenous peoples. We are all Treaty People.

The impact of treaty making in Canada has been wideranging and long standing. The treaties the Crown has signed with Aboriginal peoples since the 18th century have permitted the evolution of Canada as we know it. In fact, much of Canada's land mass is covered by treaties. This treaty-making process, which has evolved over more than 300 years between Aboriginal and nonAboriginal people in Canada, has its origins in the early diplomatic relationship developed between

In 2018, Canada’s History published a special edition issue devoted entirely to Treaties in Canada. The Treaty relationship is central to understanding Canada today. The magazine and its companion Kayak, written for young Canadians, produces ten regional stories that discuss various topics relating to the Treaty Relationship in Canada. The magazine comes with an educator’s guide which links the history, concepts, and questions brought up in the various articles with fully adaptable lesson plans, in both French and English, for grades 3-12 and are available for no charge at www.

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canadashistory.ca/treatiesedupack

Education and the history of Residential Schools and Day Schools

For over a century, beginning in the mid1800s and continuing into the mid-1990s, Aboriginal children in Canada were taken from their homes and communities and placed in institutions called residential schools. These schools were run by religious orders in collaboration with the federal government and were attended by children as young as four or five years of age. This fully immersive educational kit provides full lesson and unit plans for teaching about the Residential Schools to students in Canadian schools.

The Indian Act: Pair and Share The full document of the Indian Act is available on the Department of Justice page on the Government of Canada website. Students would be given the opportunity to consider the Indian Act and be directed to specific chapters based on particular topics in the lessons. It can be paired with Talking Back to the Indian Act. Talking Back to the Indian Act: Critical Readings in Settler Colonial Histories is a comprehensive how-to guide for engaging with primary documents. The intent of this text is to encourage students to develop the skills necessary to converse with the primary sources in more refined and profound ways. Appendix A includes a thoughtful set of questions to stimulate students thinking about how historical sources come to be, how they are formed and what impact they have both at the time they are created and afterwards. Appendix B contains a historical context timeline for the Indian Act. 15

History and Knowledge

First Nation Voices: Selection of work by writers, artists, performers, activists, film-makers, and musicians.

Discovery of voices to lead students into their own student-centered, action-led initiatives for their study and implementation.

Deer Women is a collection of real-life retelling of the experiences of more than a dozen Aboriginal women. Each story centres around a female lead who overcomes (and is still overcoming) the abuse and struggles she faces (and is still facing) as an Indigenous woman, to promote perseverance, compassion, and healing. Because of the nature of the lived experience in the anthology, teachers should use discretion when selecting appropriate stories for their classrooms. Some pieces in the collection may be suitable for children of all ages, while others might be more suitable for older students Lived experiences that highlight hardship and the importance of compassion, hope, and healing.

Written by an Indigenous author, A girl named

Echo is the first of a series of graphic novels about a young student struggling with loneliness while separated from her mother (some of our students may be able to relate to this). One day Echo finds herself transported back in time to the Saskatchewan prairies where an Indigenous bison hunt was taking place.

Throughout the story, Echo goes back and forth from home to different places in history where she experiences the Indigenous culture and history of select groups (like visiting a MĂŠtis 16

camp and traveling old fur-trade routes).

Phase 2

GESTURES OF RECONCILIATION To create is to internalize. Through creation, we learn to reflect and value what we have, what we had and what we want. In this phase, students create a symbol of their understanding and commitment to reconciliation. This can be in the form of art tiles like the Project for Heart, rock painting like the Reconciliation Art Project or even a poem about what reconciliation means to the learner. These artifacts can later be shared with various local indigenous community centres or indigenous people, as an act of kindness and hope. These gestures serve as a way to honour those who have suffered through our history of colonization.They remind students about what they have learned, experienced, and committed to doing to better the present and the future of Canada. We've compiled a list of activities to get eduators thinking about what they can do in this phase with their students.

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Gestures of Reconciliation 18

Reconciliation Art Project

Project of Heart

To engage artistically engage children about Canadian history and

Is an inquiry-based, experiential, intergenerational

imagine a harmonious future, the project aims to help children think

artistic learning activity that aims: to examine the

about what reconciliation means to them and share their thoughts on

history and legacy of residential schools in canada,

what a happy ,inclusive future would look like. Going on a nature walk

seek the truth about the past, commemorate the

out in their local school yard or in their communities, students can collect

stolen lives, and call canadians to act in unity to

small or big smooth rocks to do a Rock painting activity. Rocks symbolize

better the present and the future of all people

Indigenous identity, permanence, strength and resilience and therefore

living on this land.

we can use them as a gesture to show reconciliation. By drawing or scribing

Some suggested activities:

messages onto these rocks, students can then collectively present them

• Commemorative wooden tiles

to a local indegenous community centre or to Indigenous members who

• Feather Wreaths • Creating a song

have survived through the hardships of settler colonialism.

• Totem Pole

Witness Blanket A national monument that recognizes the mistreatment of indigenous children in residential schools and symbolizes ongoing reconciliation process. Created by an indigenous artist, Carey Newman, the wooden installation is made up of hundreds of reclaimed items from residential schools, churches, government buildings etc. across Canada. Since the blanket is a symbol of protection we suggest why not weave a blanket at school with your local community members and elders. Students can bring in their old cherished blankets or pieces of fabric and together they can create one or many newer blankets as a gesture of reconciliation.

Later, they can present this to their local indigenous community centres or people-in-need.

Links to project pages https://reconciliationcanada.ca/walk-for-reconciliation-2017/ reconciliation-art-project/ http://witnessblanket.ca/project/ http://projectofheart.ca/

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Phase 3

COMMUNITY OUTREACH Aside from connecting the classroom to the outside world, it is important for students to see, with their own eyes, that people are still being affected by our history. It is equally important for those affected to see that there are people who are committed to learning, understanding, and rebuilding a relationship with them. In this phase, students will go into a community, invite a survivor or Indigenous community member into the classroom, or meet each other outside the classroom. If possible, students should bring what they created during the gesture phase to share with their guest as a sign of respect. Community engagement is important for reconciliation to occur as it personalizes the topic more for the students. Interacting and being connected to Indigenous communities can help learners internalize and understand the past and present of Indigenous history and culture. Part of reconciliation is reaching out to Indigenous communities and making gestures toward understanding; an understanding that can begin to repair the damage that has been caused, and continues to be caused, by colonialism. Teachers can find initiatives offered by Indigenous communities by doing their own research, connecting with their Boards and other Governmental programs, or by contacting Indigenous organizations directly. Our resource offers several community outreach initiatives for teachers that can be incorporated into the classroom.

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The Caring Society

Attend an event in an Indigenous community

The Caring Society has seven different campaigns that focus

on Indigenous children and their culture as well as their education. One

campaign is Shannen’s Dream Foundation whose objective is to make

became a member of the Ontario Federation of Indigenous

sure that First Nations children have equal education opportunities as

Friendship Centers in 1975 invites non-Indigenous people

others while also respecting their respective languages, cultures, and

to a variety of events, including Pow Wows. It offers different

backgrounds. Another campaign is Spirit Bear which is a symbol of

programs and services for all ages with their saying being

Indigenous reconciliation. Cindy Blackstock stated that the Spirit Bear

“Everyone Is Welcome.” ONFC aims to ensure that the quality

represents the thousand of First Nations children who were impacted

of life for Aboriginal people is positive and prioritized. Other

by the First Nations child welfare case at the Canadian Human Rights

events they offer include traditional drumming and dancing,

Tribunal. She brought the bear with her to the room with her in the court

and dinners for Native veterans. Their programs offer a variety

cases to remind her, and them, what the purpose of the case is for; the

of cultural and social events such as the Community Justice

children. Groups must work with an Elder to organize a naming ceremony

Program which is on the traditional Aboriginal ideas of justice.

for their bear and describe why the name was chosen. The bear will have

AAnother program is the Kizhaay Anishinaabe Niin - I Am a

clothes to reflect their name and the local culture and the objective is to

Kind Man. This program focuses on preventing violence toward

teach the bear about the culture and language of the local territory.

Indigenous women.

The Odawa Native Friendship Centre (ONFC) which

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Community Outreach

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Indigenous nature walks Jaime Morse, an Indigenous artist residing in Ottawa, teaches social, political and cultural matters through Indigenous arts. She is also the founder of “Indigenous Walks� which is a walk-and-talk tour through downtown Ottawa from the perspective of someone who is Indigenous. There are three different tour options:

1 The first walk focuses on downtown Ottawa as a whole. It is a two hour walk that looks at different monuments, artifacts, and the physical landscape through an Indigenous perspective. Morse states that she started the walk to highlight these important structures in order for others to connect with their own culture as well as the Indigenous culture. Different structures that are looked at include the Human Rights Monument (which has panels written in a variety of Indigenous languages), the Totem Pole, the National Aboriginal Veterans Monument, and Parliament Hill among other stops. The stop at Parliament Hill is where Koebal talks about Aboriginal voting rights from both the past and present alongside discussions regarding various Prime Ministers of the past and the leadership they displayed when it came to Aboriginal issues.

2 The second walk is to the National Gallery of Canada which has a collection of Indigenous art from Canada as well as from all over the globe. Prior to doing these walks, Morse used to work there as a guide at the museum where she would explain the social, political, and cultural issues through the artworks done by First Nations peoples. This walk teaches students about the different arts from the perspective of Indigenous people.

3 The last walk focuses on nature and the environment. Morse takes the group around downtown to look at different trees, shrubs, flowers, and other plants. She illustrates traditional Indigenous knowledge regarding the powers of plants on this walk. Students are drawn to a time prior to contact and begin to appreciate Indigenous knowledge and see themselves as agents of environmental change in their own communities.

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Community Outreach

Going out to communities

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While it is important to bring Indigenous culture to

Algonquin Nation in Canada, in both area and population.

the classroom, it is just as important to allow the students

There are several different sites to visit there such as the

to experience Indigenization outside of the classroom.

Cultural Centre, Wanaki Centre, and a maple syrup business

There are various field trips that would take students to

called Awazibi Pure Maple Syrup. FA Kitigan Zibi Traditional

places such as the Museum of History which has a fulsome

PowWow is held every year; many First Nation communities

program of Indigenous learning. Students could embark

come together through dancing, singing and language

on non-traditional, collaborative field trips such as visiting

exchange. Alongside Kitigan Zibi, another way for students

locations with high populations of Indigenous peoples,

to interact with Indigenous communities is through the

such as a reserve, or a community centre, or a friendship

The Summer Solstice Indigenous Festival (SSIF) which takes

centre. Students will witness Indigenous culture with their

place every June. The festival showcases that contributions

own two eyes, and see culture unfolding in a new and

that Inuit, First Nations and Metis peoples have made to

dynamic way. This resource, with its purpose set toward

Canada. Additionally it illustrates the cultural diversity of

the decolonization of the classroom, recommends that

urban Indigenous communities. The festival holds different

students have opportunities to interact with the community

events such as “Education Day� in which they teach students

as a necessary learning phase after reading about it in the

about the historical and social significance of National

classroom. One area named Kitigan Zibi is the largest

Indigenous Peoples Day (NIPD), the cultural and historical

aspects of a PowWow and about all the Indigenous people that live

Indigenous food. The main objective of getting students to partake

around Ottawa. Students will partake in fun Indigenous games that

in the communities is for them to become more appreciative of the

include, storytelling, music, and puppet theatre. The festival also

Indigenous culture and grow to understand the meaning behind

allows people to partake in Indigenous craft and eat traditional

their practices.

Inviting Indigenous members and Elders into the classroom Jaime Morse, Nehiyaw/Michif (Cree/Métis)

Barry Ace, Anishinaabe

As previously mentioned, Morse is an Indigenous artist residing in Ottawa,

Ace is another artist that lives in the Ottawa region. He works with maps,

who teaches social, political and cultural matters through Indigenous

memory and continuity. Ace looks at the politics of map making. He

arts. She also comes into classrooms to teach her Superhero Plant Trading

focuses on deconstructing maps and recreating them using symbols

Cards lesson. This lesson has the kids learn about the traditional and herbal

to showcase his cultural heritage and experiences. Such activities

use of plants. The main objective of the lesson is to have the kids identify

encourage students to question and challenge the established authority

with their environment as they develop understandings of “superhero

of what they have been taught regarding the history of Canada.

strengths”that plants have by identifying with them. Students will be asked to research different plants and the medical use behind them and find one

Andrea Menard, Métis Nation

in which they identify with in regards to superhero powers that they would

Menard is a singer, actress, and public speaker as well as the founder of

want. Upon choosing a plant and doing research about it, the students

Sacred Feminine Learning Lodge, which looks to help women, men and

will answer questions about why they chose the plant and the superhero

all-gendered people to “name, reclaim, and embody the qualities of the

power they attributed to it. Once the research aspect is done, students will

Sacred Feminine.” She starred in Netflix’s Blackstone, which follows the

be asked to draw and colour their plant and provide it with a superhero

lives of Indiegnous people living on a fictional First Nations’reserve called,

name alongside the medical “powers” of the plant. An important aspect of

Blackstone. Menard also gives talks about the violence experienced by

Métis culture is to share one's knowledge and traditions and so, students

Indigenous women in Canada and their own communities and advocates

will be asked to share their work with the rest of the class.

for the ending of all violence against Indigenous women.

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Phase 4

TAKE ACTION AND RAISE AWARENESS This phase teaches students that they can be changemakers in

anything that invites members of the community outside of their

their communities and answers the question: “we have learned

classroom to interact with their learning. “Taking action” and

so much, now what do we do with it?” Students put their work

“raising awareness” were originally divided into two phases, but

with reconciliation into action by creating or participating in a

since some projects and community events require learners to

public event or project. As a core component of this action plan

raise awareness (if the students partake in a protest and decide

is community, students will then share their knowledge of what

to do live tweets or blogs for example) we’ve combined them

they have learned by raising awareness in their communities. This

into one. Here, we provide some other suggestions for teachers

could be through a blog, a YouTube video, a magazine project -

to encourage their learners to take action and raise awareness.

For the Teacher: A free 12-lesson course by the University of Alberta

liquid diet hunger strike of Attawapiskat Chief, Theresa Spence, as a

As teachers, in order to become an ally and move toward reconciliation, we must challenge and change the dominant colonial narratives and privilege (often invisible to us) in our classrooms. To do this, we need to understand and change ourselves. The University of Alberta offers an important, online course called Indigenous Canada that can help learners

response to Treaty-rights abuses by former Prime Minister, Stephen Harper. Teachers can encourage students to learn more about the protest and become an ally. Students can also find out how to help without protesting, if these actions are not condoned by the school.

Write a letter to the Government about various Indigenous Injustices

understand how to locate, define, and resist privilege and dominant narratives of colonization. The course can be taken for free on Coursera.

Amnesty International has a page devoted to letter prompts for various Indigenous issues. They update it regularly. This is an excellent

https://www.coursera.org/learn/indigenous-canada

source for research and it makes taking action through letter-writing to the government easy. Teachers may choose other means of writing

Idle No More

letters or take actions; however, this is a valuable resource for teachers looking for ways to incorporate Indigenization in their classrooms.

Idle No More is an on-going, grassroot, protest movement for First Nations, Métis and Inuit peoples created by three Indigenous women and a non-Indigenous ally. The movement was partly inspired by the

https://www.amnesty.ca/category/action-types/amnestyaction-no-form/write-a-letter 27

Sample Lesson Plan 1

JOURNAL OF UNCERTAINTIES

Grades: 7 & 8 | Language, Arts, History & Geography | Cross-curricular Project | Time: 60 mins.

Curriculum Connections

Lesson Description

Overall Expectations

This first lesson of a year-long, journal-writing project is adapted from Dr. Susan Dion’s

Arts

and relationships - teachers and indigenous subject material” this lesson prepares

D1. Creating and Presenting D2. Reflecting, Responding, and Analysing D3. Exploring Forms and Cultural Contexts

Language 1. Generate, gather, and organize ideas and information to write for an intended purpose and audience

students to construct a “File of (Un)certainties.” The assignment requires students to collect and write about a series of “cultural artifacts'' that reflect their relationship with Indigenous peoples and their learning of and from “Indigenous knowledge.”

This lesson will describe the process of creating a Journal of Uncertainties (JOU). The JOU should be a year-long exploration. The JOU is an articulated autobiography of students’own relationships with their learning about Indigenous peoples of Canada.

4. reflect on and identify their strengths as writers, areas for improvement, and the strategies they found most helpful at different stages in the writing process.

This first lesson introduces the JOU assignment; it discusses the journal concepts,

History and Geography

conversation that will allow students to process ideas, formulate questions, retain

History: Creating Canada, 1850–1890 Canada, 1890–1914: A Changing Society; Geography: Global Settlement: Patterns and Sustainability Global Inequalities: Economic Development and Quality of Life

Specific Expectations

strategies, what makes up an appropriate journal reflection, journal assessment strategies, and provides time to create the first journal entry . The JOU is a sustained

information, and work toward building a document of thoughts, feelings, and uncertainties. The JOU’s will reflect and enact the four phases of learning for this course: understanding relationships, identifying responsibilities (including one’s own), learning respectfulness, and using what one learns with reciprocity in mind (how can one take action and raise awareness?).

Fundamental Concepts/Skills

From First Nations, Mètis, and Innuit Connections: Scope and Sequence of Expectations

Relationships Knowledge and History Learning about the past, present;

Arts

reconfiguring the future.

D2. Reflecting, Responding, and Analysing D2.3 demonstrate an understanding of how to read and interpret signs, symbols, and style in art works D3. Exploring Forms and Cultural Contexts D3.1 identify and explain some of the ways in which artistic traditions in a variety of times and places have been maintained, adapted, or appropriated 28

(York University) article, “Disrupting Molded Images: Identities, responsibilities

Responsibility Gestures of Reconciliation Learning from Indigenous stories, visual art, film, video, music about issues on art, culture, identity and representations. Absorbing those texts, and refreshing your own story.

Respect Community Outreach Stepping inside: Inviting Indigenous stories into your autobiography. What can you learn?

Reciprocity Action and Raising Awareness Stepping outside: Where can you take what you learn? What might you do?

Big Ideas/Essential Question In our classroom, can we begin to disrupt the narrative of colonization by bringing together Indigenous and Western knowledge and approaches to transform our space to benefit all students? Can our teaching methodology reflect decolonizing practices, create a space for Indigenization, and develop ethical learning models?

Lesson Goals 1. Introduce the Fundamental concepts of learning for this unit 2. Introduce the importance of keeping a journal. A journal can provide students an outlet for developing learning skills:

• Critically examine materialt and what they already know (or think they know) • Formulate ideas, questions, and help remember content • Share thoughts, articulate feelings, ask important questions • Learn where sources of struggles may lie • Track evolutions, revolutions risks in thinking • Develop fluency in expressing ideas - writing, drawing, charting, creating • Highlight different learning styles. Experimentation and exploration. • Interact more significantly with material — especially the emotional and discomforting • material of FNMI relations with non-FNMI communities. • Begin the process, in a safe space, to decolonize settled knowledges and to become uncertain.

3. Introduce the topic of Decolonization and Uncertainty from an Indigenous perspective by Indigenous thinkers 4. Begin the first entry of the JOU by drawing a self-portrait 5. Create an “I am . . . “ , “I know . . . about my people” and “I know . . . about FNMI peoples” declaration and statements.

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Sample Lesson Plan 1

Key concepts and skills to be learned Visual Arts In Grades 7 and 8, students’ own art making becomes infused with a variety of images and approaches. They are very aware

Materials • Art Sketchbook • Pencil • Pencil Crayons • Tape or glue • Ruler • Paper clips • Photographs • Old magazines, books

of elements from popular culture and eager to incorporate them into their art. It is important to encourage students to view and respond to works from both the past and present and to support their

Instructional Strategies

growing understanding that artists are concerned with issues that

Video

are relevant to their own lives and societies. Students in both grades

Teaching Strategy: Journals in a Facing History Classroom | Facing

should have opportunities to investigate artworks that represent

History

a variety of historical periods, cultures, and styles. As they consider a variety of art works in historical perspective, students ask more

Various Journal writing strategies

refined and probing questions and gain a clearer understanding

Responding to teacher-selected prompts

of what they themselves value. Recognizing artistic practices that

• Dual-entry format - comparisons/contrasts • “Lifted line” responses • Brainstorming • Freewriting • Drawing • Creative writing • Note-taking • Vocabulary • K-W-L charting • Interviewing • Sharing

resonate with their own personal and creative concerns can motivate students to think more deeply about their own art-making process.

Student Groupings Individual The Journal of Uncertainties is the staging ground for thinking and writing, drawing and collecting information that is involved in a process of transforming the relationships between Indigenous and non-Indigenous peoples in Canada. In some instances, the JOU materials or entries may be shared, or used to reference other learning in the classroom. It is an individualized resource.

Considerations What is the teacher’s relationship with students’ journals?

What is appropriate content for our journals?

How will journals be evaluated?

What forms of expressions can be included in a journal?

How can journals be used to help students build vocabulary around decolonization?

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How should journal content be shared?

CO

T UR

R DA ESY

RE

NW

LEARNING EXPERIENCE AND INSTRUCTION Motivation

Closing

7 minutes (video 5 minutes) Jane Ash Poitras - Preservation Reservation 2020 https://www.youtube.com/watch?v=Y35hDvA_HEM Introduce the fundamental concepts for this unit - Decolonization

Body 10 minutes discussion

| 5 minute transition | 20 minutes student work

1. How does the artist go about the work of decolonization?

2. What is unique about this artist’s approach?

3. What might your story be?

4. Talk about Journals and what they mean 5. Talk about our Journal of Uncertainty project 6. Hand out sketchbooks 7. Time to create

Project image. Reinforce journey. Read title of the book “Cultural Memories and Imagined Futures.” Say that “we are going to be a part of creating those new futures. Our JOU will be a site for our reflection points but it is also our staging ground for future action.”

Begin the first entry of the JOU by drawing a self-portrait Create an “I am . . . “ declaration Create an “I know . . . about my people” Create an “I know . . . about FNMI peoples”

Assessment Assessment for Learning

Assessment as Learning

• Monitor students for data to inform feedback and assistance • Learners will review and reflect on the content presented in class •Take notes of students progress and highlight areas they can improve • " Iam..." declaration and statements will allow students

to

on for feedback

reflect on who they are in the context of their Canadian

• If student chooses to share journals, their writing and reflection can be used

identities.

as formative data to inform teacher's assessment • Observation of presentation, and journal sharing to identify progress and knowledge gaps on the subject at hand.

•

Class discussion encourages metacognition as students reflect

on themselves, their knowledge, and their work by observing their classmates and teacher.

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Sample Lesson Plan 2

A WALK TO REMEMBER

Grade 7 | Science, Language and Geography | Time: One or two school days (includes a field trip)

Curriculum Connections

Lesson Description

Overall Expectations

We are all a part of and connected through nature. Therefore, it makes

Science

of life – the living and non-living – instead of just learning about it through

• Assess the impacts of human activities and technologies on the environment

textbooks in class. This is an integrated lesson where students will first go

• Investigate interactions within the environment, and identify factors that affect the balance between different components of an ecosystem

on a nature walk in their local community (or elsewhere in their city) and

• Demonstrate an understanding of interactions between and among biotic and abiotic elements in the environment.

living things (especially plants and animals) that are present or absent in

Geography

then an Indigenous community. They will then identify and explore various

both communities, compare the differences in usage of those living things and how various technologies impact the environment. They will also

B1. Analyse aspects of the extraction/harvesting and use of natural resources in different regions of the world, and assess ways of preserving these resources

learn and appreciate the relationship Indigenous people have with some

Language

elder or knowledge-keeper to lead the second walk, as they are respected,

• Generate, gather, and organize ideas and information to write for an intended purpose and audience; • Use speaking skills and strategies appropriately to communicate with different audiences for a variety of purposes;

of nature’s greatest healers — plants. (It would be ideal for an Indigenous

experienced members of their society and have vast knowledge to share with the younger generations - similar to a gate-keeper).

Student’s will then create a scrapbook based on an animal, a plant,

Specific Expectations

herb, or tree that caught their attention during the walk. The scrapbook will

Geography

plant within the Indigenous community. Students will also be required to

B1.1 Analyse interrelationships between the location/ accessibility, mode of extraction/harvesting, B2.2 gather and organize data and information from a variety of sources on the impact of resource extraction/ harvesting B3.2 describe ways in which people use the natural environment, including specific elements within it, to meet their needs and wants

Language

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sense to go out and explore what nature has to offer and how it unites all

1.3 gather information to support ideas for writing, using a variety of strategies and a wide range of print and electronic resources 2.4 use appropriate words, phrases, and terminology from the full range of their vocabulary, including inclusive and non-discriminatory language, and a range of stylistic devices, to communicate their meaning accurately and engage the interest of their intended audience

consist of information regarding the historical and cultural use of the animal/

have illustrations of the animal/plant, information about the regions in which they can be found,, and why they feel a connection to that animal/plant (i.e. why they chose this particular animal or plant to research). This lesson aims to raise awareness and expose students to a different perspective on nature and its usage, and teach them to appreciate and care for the environment and Indigenous communities.

Fundamental Concepts/Skills • Environmental awareness • Sustainability and stewardship • Systems and interactions • History and cultural elements

Big Ideas/Essential Question Land is something in which Indigenous people and non-Indigenous people share in common when it comes to discussing shared territory and usage of resources. Are we, as a class, able to take the proper steps in the reconciliation process by gathering the knowledge that Indigenous people have regarding the environment, and combining it with “our” modern scientific outlook, in order to connect with each other and our Earth.

Lesson Goals • Students will identify different plants and animals and the cultural and historical connection it has with Indigenous people • Students will discover the medicinal uses of different plants and herbs • Students will appreciate and illustrate the importance of the connection to the environment that • Indigenous people have and compare it with the scientific background knowledge learnt in class.

• Students will demonstrate a deeper understanding and respect with the environment 33

Sample Lesson Plan 2

Background Knowledge

Key concepts and skills to be learned • Identifying different uses for plants and animals • In depth analysis on the animal/plant of their choice • Drawing connections between Indigenous knowledge and their scientific knowledge on animals/plants

Since this is a pre-culminating lesson, students will have already learned about plants and animals, ecosystems and their interactions within a community, and some of the ways they are used.

They would have also learnt about some of the ways indigenos people use the land and its resources and some of the issues they

Student Groupings

face with the non-indigenus communities.

Considerations

Large groups Students are free to choose their own partner during this trip but if a need arises then the teacher can strategically pair students as required.

Materials • Art Sketchbook • Pencil Crayons • Markers • Pencils and erasers • Extra water bottles and snacks for students • Camera/ Phone/ Anything to take pictures with

• Field trip forms to be sent home as parents/guardians need to give permission.

• Inform the students to dress up accordingly to the weather, bring proper footwear, water-bottle, lunch and snacks, and sunscreen (if needed) - as we will be outside for the most part.

•

Consider transportation - either using the public transport

or school bus

• Consider recruiting volunteers to chaperone for the trip (this could be their family members or other community members from their school)

Instructional Strategies

• Remind students to bring a gadget (if possible) that they can take pictures with as some people will rather use that for the

• Invite Indigenous Knowledge-keeper • Group discussions • Discovery and Guided inquiry • Field trips

Accommodations

scrapbook rather than drawing it from scratch.

Assessment Self-assessment by the student and or peers (assessment as learning) Ongoing assessments (such as check-ins and observational

•

34

Visual Learners, Auditory Learners, and Kinesthetic Learners

notes) done by the teacher on participation and active listening

will be accommodated throughout the various experiences

done throughout the trip (assessment for learning)

available in the trip.

Analytical rubric created by the students and teachers to assess

• ESL Students, At-risk Students, and Advanced Learners will be provided

the final product/presentation (assessment of learning)

with modified instructions as per student’s need.

Teacher will observe presentations, and journal sharing to

• For students dealing with financial issues, materials such as cameras,

identify progress and knowledge gaps throughtout the unit and

artbooks, pencil crayons, markers, etc. will be made available to them.

the lesson

LEARNING EXPERIENCE AND INSTRUCTION Motivation Student’s will watch the video Reconciliation Begins With the Land before the day of the trip: (https://www.youtube.com/watch?v=3pwHxmGU58U). The video is

by Project H.O.M.E. and features a native Indigenous artist and environmentalist – Isaac Murdoch from Serpent River First Nation – who explains the importance of land and how humans are mistreating this precious land. Furthermore, he shares his perspective on reconciliation and what it means to him.

• What is reconciliation and what does it mean to me? • What is something all living things share in common and need to survive? • Why do indigenous people value the land so much? • Who is destroying the ecosystems and how? • What is the author’s message about reconciliation? • How can we do our part to help nature and show reconciliation?

Student’s will then consider and discuss questions relating to the topic:

Body Part 1 Students will go on a nature walk in a non-indigenous community - this could be in the form of a hike through some trails if appropriate or just a walk through some local parks or even through an urban city. During their tour/walk, students will take notes about their observations on various topics:

• Biotic and abiotic elements that are present • Various plants and animals they see or don't see • The various ecosystems present and systems in interaction • How are people using the land and natural resources? • What impacts are human activities and technologies having on the environment?

Part 2 Later, students will go on a nature walk in an indigenous community where the walk/tour will be led by an Indigneous knowledge-keeper as they share some of their experiences and perspective on how their relationship with the land and the environment. Students will also learn about some of nature’s greatest healers - plants - and the role they play in the everyday life of indigenous people. Once again, students are to consider the

• Describe some indigenous perspectives on sustainable use of the land and resources.

• Describe how human activities alter ecosystems and their interactions. • Provide examples of how different people in different communities use the natural environment to suit their needs and wants. • Are all these examples sustainable? Explain why or why not? previous observations in addition to the following questions:

Part 3 After the end of the tours, students will choose a plant or an animal that caught their attention and do further research on them when they return to class, such as: their history, location and availability, role in the ecosystem, diverse cultural usage, sustainable ways humans can use them and etc. Students are encouraged to choose a plant or animal before the end of the trip so they can ask plentiful questions to the indigenous community members or knowledgekeeper and receive first-hand information before conducting secondary sources.

Closing The final page of the scrapbook will include a self-assessment. As sharing stories and knowledge is important in Indigenous culture, students will present their scrapbook to their fellow classmates or school community or even the indigenous community they visited. It would be ideal if an elder or any member of the Indigenous community was present to witness these presentations

35

Additional l Resources

MUSKRAT Indigenous arts, culture, and living magazine. www.muskratmagazine.com Narwhal Magazine. https://thenarwhal.ca/

Native Women’s Association www.nwac.ca Congress of Aboriginal People www.abo-peoples.org Inuit Tapiriit Kanatami www.itk.ca

The Indigenous Knowledge Portal www.fncaringsociety.com/ikp

Truth and Reconciliation Commission www.rcaanc-cirnac.gc.ca

OCAP® standards on how First Nations data should be collected, protected, used, or shared. https://fnigc.ca/ocap.

National Aboriginal Health Organization www.naho.ca

The First Nations Children's Action Research and Education Service (FNCARES) Indigenous Organizations in Canada https://fncaringsociety.com Mètis National Council https://www.metisnation.ca/ Assembly of First Nations https://www.afn.ca/home/ Crown-Indigenous Relations and Northern Affairs Canada https://www.canada.ca/en/crownindigenous-relations-northern-affairs. html

References Akiwenzie-Damm, K., Yaciuk, D., Ford, S.,Elliott, A., & Audibert, T. (2019).

This place : 150 years retold. Winnipeg, Man: HighWater Press.

Battiste, M. (2010). Nourishing the Learning Spirit: Living Our Way to New Thinking. Education Canada, 50 (1), 14–18.

Retrieved from https://www.edcan. ca/wp-content/uploads/EdCan2010-v50-n1-Battiste.pdf Canadian Geographic indigenous peoples atlas of Canada, Canadian Geographic atlas des peuples autochtones du Canada: indigenous perspectives, much older than the nation itself, shared through maps, artwork, history and culture. (2018). Ottawa: Royal Canadian Geographical Society.

Crown-Indigenous Relations and Northern Affairs Canada. (2010). A History of Treaty-Making in Canada. Treaties and Aboriginal Government Indian and Northern Affairs Canada. Ottawa. Retrieved from www.rcaanc-cirnac.gc.ca Dennis, M., Auger, A. and Mathews, B. (2020). First Peoples Child & Family Review. [online] First Nations Child & Family Caring Society. https://fncaringsociety. com/first-peoples-child-family-review Dion, S. (December 2007). Disrupting 36Molded Images: Identities, responsibilities

Aboriginal Healing Foundation www.afhf.ca Inuit Circumpolar Council www.inuitcircumpolar.com First Nations Health Authority www.fnha.ca Canadian Indigenous Nurses Association www.indigenousnurses.ca APTN: Aboriginal Peoples Television Network www.aptn.ca First Nations University of Canada www.fnuniv.ca First Nations Summit www.fns.bc.ca

and relationships - teachers and indigenous subject material. Teaching Education. 19(4). 329-342.

Douez, D. (2017). Reconciliation Art Project.

Retrieved from https://reconciliationcanada.ca/walk-for-reconciliation-2017/ reconciliation-art-project/ First nations in Canada. (1997). Ottawa: Minister of Public Work and Government Services Canada.

Kelm, M.-E., & Smith, K. D. (2018).

Talking back to the Indian Act: critical reading in settler colonial histories.

University of Toronto Press. https:// books-scholarsportal-info.proxy.bib. uottawa.ca/uri/ebooks/ebooks3/utpress/2018-11-16/1/9781487587383 Kiddle Encyclopedia. 2020. First Nations Facts For Kids.

Madden, B. (March 11, 2019). Indigenous counter-stories in truth and reconciliation education: Moving beyond the single story of victimhood. EdCan Network Magazine. https://www.edcan.ca/articles/trc-education/ McCallum, P. (2009). Cultural memories and imagined futures: The art of Jane Ash Poitras. Calgary: University of Calgary Press.

McCue, H. (2010). The learning circle classroom activities on First Nations in Canada: ages 8 to 11. Ottawa: Indian and Northern Affairs Canada.

Reconciliation Canada www.reconciliationcanada.ca Arctic Council www.arctic-council.org

Curriculum Connections Indigenous math games http://mathcentral.uregina.ca/RR/database/RR.09.00/treptau1/mathcontent.html Deepening Knowledge reources for Aboriginal education lesson plans https://www.oise.utoronto.ca/deepeningknowledge/Teacher_Resources/ Curriculum_Resources_%28by_subjects%29/Math/index.html Land and Resource Connection Lessons Aboriginal Healing Foundation http://www3.sd71.bc.ca/School/abed/resources/staffresources/elementary/Pages/ Land-and-Resource-Connection-LessonPlans.aspx#/= Indigenous Education Department https://aned.sd61.bc.ca/teacher-resources/ Elementary Teachers Federation of Ontario http://www.etfo.ca/BuildingAJustSociety/ FNMI/pages/fnmieducation.aspx

McFarlane, P. and Schabus, N. Eds. (2017).

Whose land is it anyway?: A manual for decolonization. Federation of Post-Secondary Educators of BC.

Project H.O.M.E., 2016. Reconciliation Begins With The Land [Video]. Youtube.https://www.youtube.com/ watch?v=3pwHxmGU58U

Newman, C. (2016). Witness Blanket Retrieved from http://witnessblanket.ca/blanket/

Sellers, B. (2017). In McFarlane, P. and Schabus, N. Eds. (2017). Whose land is it anyway?: A manual for decolonization. Federation of Post-Secondary Educators of BC. pp. 6-8.

O’Donoghue, D. (2020). “Inheriting Art Education.”

Studies in Art Education 1(61). P. 3-9, DOI: 10.1080/00393541.2019.1707051 Ontario Ministry of Education. (2009).

The Ontario curriculum grades 1‐8: The Arts.

Ontario Ministry of Education. (2006).

TheOntario curriculum grades 1‐8: Language.

Ontario Ministry of Education. (2007).

The Ontario curriculum grades 1‐8: Science and Technology.

Ontario Ministry of Education. (2018).

The Ontario Curriculum Grades 1-6: Social Sciences, Grades 7-8: History and Geography.

Pete, S., Schneider, B., & O’Reilly, K. (2013).

Decolonizing Our Practice - Indigenizing Our Teaching. First NatioNs PersPectives, 5(1), 99–115. Retrieved from http://www.mfnerc.org/wpcontent/uploads/2013/04/Section6_ Decolonizing-Our-Practice

Smith, B., Ng-A-Fook, N., Berry, S., and Spence, K. (2011). Deconstructing A Curriculum of Dominance: Teacher Education, Colonial Frontier Logics, and Residential Schooling. Transnational Curriculum Inquiry 8 (2). https://ojs.library. ubc.ca/index.php/tci/article/view/183650 Smith, S. (2020, February 29). Project of Heart. Retrieved from http://projectofheart.ca/ Stevenson, A. (2019). Thinking Historically through an Indigenous Lens: Kelm and Smith’s Talking Back to the Indian Act. Canadian Journal of History, 54(3), 376–380.

Winston, S. (2020, February 29). Is rec onciliation dead?: Debate continues among indiegenous advocates. CBC. Zig Zag. (n.d.). Colonization and Decolonization: A Manual for Indigenous Liberation in the 20th century. [Zine].

Warrior Publications. https://ia800201. us.archive.org/ColonizationAndDecolonization/colonization_decolonization.pdf