Aboriginal/Spiri
tual Education
in Canada
Cynthia Wesley-Esquimaux, Ph.D.
Multi-Faith Council 2011
In the Beginning…

Long before Europeans arrived in North
America, Indigenous peoples had evolved
their own forms of education, which included
a grounding in spiritual practices and beliefs.

It was a holistic education in which the family
and community was the classroom, each of
its members were the teachers, and every
adult was responsible to ensure that each
child learned how to live a good life –
Bimaadiziwin

(National Indian Brotherhood, 1973)
Spiritually…
In the Gospel of the Redman, it states that "The
Redman has the most spiritual civilization the world
has ever known.... His measure of success is 'How
much service have I rendered to my people?' . . . His
mode of life, his thought, his every act are given
spiritual significance (Seton & Seton, 1977)".
Indigenous Education…
Instruction in Spiritual practices
Shaking Tent
Practice and Belief…
Indigenous Education…began
with a well established foundation
Continuing Education…life ways
continue to inform learning
Summary…

Traditional education among most INDIAN and
INUIT was accomplished by several
techniques including observation and practice,
family and group socialization, oral teachings,
and participation in tribal ceremonies and
institutions.

Children learned values, skills and knowledge,
including spiritual practices considered
necessary for adult life.

This style of education continues today, but its
importance to many Indigenous people has
been significantly reduced during the past 350
years by the introduction of a formal EuroAmerican classroom style of education.
Harmful Perspectives?

As one government inspector stated in the
mid 1800s:

Little can be done with him (the Indian child).
He can be taught to do a little farming, and
at stock raising, and to dress in a more
civilized manner, but that is all. The child
who goes to a day school learns little while
his tastes are fashioned at home, and his
inherited aversion to toil is in no way
combated.

(Indian Affairs Branch, 1879-1880)
Shingwauk Indian School
Alert Bay
Indian
Residential
School
Canadian Roots Exchange
A Talk to Teachers…

Chief Dan George in his soliloquy, "A Talk to
Teachers," made this comment on
integration:

You talk big words of integration in the
schools. Does it really exist? Can we talk of
integration until there is social integration. . .
. unless there is integration of hearts and
minds you have only a physical presence. . .
. and the walls are as high as the mountain
range. (George, circa 1972)
Considerations?
1.
Societal Stereotyping
2. Deficit in Education Dollars at all
primary levels
3. Post Secondary Caps
4. Workforce development and
limited access
5. Cultural shock/isolation
6. Lack of understanding/knowledge
7. FEAR
Indian Control
of Indian
Education
1972
Critical Demographics…
Why is all of this
important?
We are expecting an unprecedented increase of
Aboriginal learners over the next two decades – 60 70% of Native population is under age 30, the mean 1014 years of age and increasingly adult learners are
(re)entering educational institutions. We have a deficit of
accessible role models and community supports in the
north especially.
Aboriginal Youth…
What can we do as
educators?

When we speak of integration we have to
think not only about the human element BUT
about integrating course content right across
the public, college and university learning
spectrum.

We have to think about multifaceted
supports – peer tutoring, staff tutoring, family
engagement, verbal encouragement and
financial incentives.

Recognition and acknowledgement of
cultural difference, societal contributions,
and the damage of exclusion/separation.
Building Social Capital…
Building Social Capital – at
school and at home…

Multiple supports and interventions are
essential as Aboriginal peoples rebuild their
strengths, spiritual practices and beliefs –
and their learning modes.

Beliefs – negative ones underlay many of
the challenges faced by Aboriginal youth,
adult learners, and society. These must be
acknowledged and changed.

The effects of multiple traumas on the
physical, mental and emotional bodies of
Aboriginal peoples is still determined by how
WE interpret and give it meaning.

Both sides of this knowledge equation count
in determining our mutual future.