In my journey of education, how will demonstrate a critical understanding of decolonization? Throughout the exploration of these take home exercises, I believe I will be able to demonstrate my ability to summarize the main points of the readings, as well as identify decolonization themes and the connection to social work practice. My hope is to make clear connections to decolonization and social work practice in terms of my future practice. In order to demonstrate my learning, I will research Aboriginal news articles from “Indian Country Today” and “Secwepemc News Archives” to review, discuss and understand themes amongst Aboriginal people through decolonization. Secondly, I will define ethnocide and genocide in my own words in terms which apply to Canadian Aboriginal peoples. Lastly, I will describe the mains points or themes that emerge from the assigned readings.
Part 1
The article that I have reviewed in “Indian Country Today” written by Capriccioso (2010), titled “Indian education progresses on federal level”, discusses Aboriginal education with regards to a steadily focus on improvement with a majour desire to address the reauthorization of the Elementary and Secondary Education Act (Capriccioso, 2010). The article overviews communication between members of Congress, Three Affiliated Tribes, National Indian Education Association and Senate Committee on Indian Affairs. The Elementary and Secondary Education Act limits its purpose to Aboriginal children by not including cultural appropriate representation of Aboriginal culture. As researched by Public Law 107-110 (2002), the Elementary and Secondary Education Act states, “meeting the educational needs of low-achieving children in our Nation’s highest-poverty schools, limited English proficient children, migratory children, children with disabilities, Indian children, neglected or delinquent children, and young children in need of reading assistance” (pg.16). Issues addressing Aboriginal challenges in health, governance, economic development, language, cultural, and Aboriginal history are not include within this Act. What I believe, Capriccioso (2010) is addressing within his article is how congress members have spent plenty of time addressing reservation law and order issues, but comparatively little time on ‘Indian education’ and moreover, the current request for more focus and increased energy is put towards ‘Indian education’ as well as increased tribal control and involvement. Capriccioso (2010), continues by expressing concerns from Marcus Levings, chairman of the Three Affiliated Tribes, as he states, “Indian country as a whole will never be able to tackle its enormous challenges in health, governance, economic development, housing, transportation, and youth issues until education needs are addressed.” Capriccioso (2010) continues addressing this issue by stating the important of Interior Secretary Ken Salazar statement, as he suggests to tribal leader what is clear to him, “we must do more to ensure American Indian students receive an academically rigorous, culturally appropriate education that will prepare them to be productive citizens and leaders in their communities and help to build safer, stronger, healthier, and more prosperous Indian communities” (para.12). Wilson, former NIEA president and founder of the National Alliance to Save Native Languages, is supportive of the bill and states, “we urge Congress to act swiftly and pass this badly needed legislation” (para.19). I believe the overwhelming support in advocating for Aboriginal education will send an unambiguous message to societies everywhere suggesting that Aboriginal people will not be segregated to second-class citizenry and second-class education anymore. This is a crucial step toward educational opportunity for the people who have continually oppressed within society. Capriccioso (2010) states, “Wilson is confident that momentum will continue to build in Congress and the Obama administration to support Indian education efforts this year” (para.20).
What I believe to be the importance of this article is to address the overwhelming number of people and agree with that fact the Aboriginal education is needed to improve the lives of Aboriginal individual, families and communities. Capriccioso (2010), makes this issues clear by the number of government officials who have expressed their interest in supporting ‘Indian’ education. So the question still remains…what is being done for Aboriginal students to access education that fit the needs or Aboriginal communities? The article does not address what will be done, it only addresses a hope that ‘Indian education’ reviewed within this future of 2010. This allows me to explore how relevant the United States Governments believes Aboriginal education is and where it is on their priority. Furthermore, by continually not prioritizing Aboriginal education will only segregates Aboriginal individuals, families and communities further into a system with no goal of decolonization.
The article that I have reviewed in the “Secwepemc News” was submitted by Stegner (2008) titled “English 12 First Peoples”. This article explores one of three provincial courses available for students to suit the English 12 requirements for B.C. What is new and different about this course is that it provides opportunities for all students to engage with First Nations values, beliefs, language and lived realities of First Peoples in various forms, including oral story, speech, poetry, dramatic work, dance, song and film (Stegner, 2008, pg.5). Another key feature of this ‘English 12 First Peoples’ course is that the texts are created and written by Aboriginal people, with emphasis reflected by the important an distinctive life styles of Aboriginal writers. What I believe is important is how critical oral tradition is to virtually all Aboriginal cultures and how students are finally given the opportunity to fully appreciate the significance of living an oral tradition along with an environment that suits the needs learning outside of the classroom context. As I have reviewed additional articles researching ‘English 12 First Peoples’, First Nations Education Steering Committee (2008) describes the developments propose is to, “[teach] and [learn] with respect to First Peoples in British Columbia’s school system is based on authentic knowledge and understanding, as articulated by Elders, educators, and other content experts from within British Columbia’s First Nations and Métis communities” (para.2). This liberated form of education allows students to practice freedom, therefore a preservation of culture and knowledge. Freire (2009), describes the how a teachers relationship “must coincide with those of the students to engage in critical thinking and the quest of mutual humanization” (pg.75). Education must begin with the solution of the teacher-student contradiction, by reconciling the poles of the contradiction so that both are simultaneously teachers and students (Freire, 2009). More important this course will provide equal grounds for learning and teaching, therefore, a better understanding of ethnicity, racism, poverty, violence, Canadian history, based on aspects of Aboriginal peoples lived experiences which I believe is required for the process of decolonization.
Part 2
Before I can achieve decolonization, I need to define ethnocide and genocide to gain a clear understanding of the colonization process. Throughout my education, I have been taught there is only one race, that is the human race and all other ‘races’ are social constructs made by man to please humanity. According to Fleras and Elliott (2007), “race may not be real in the empirical sense of the world; nevertheless, people perceive it to be real, and act upon this perception to create very real consequences…even if race is a fiction, it is a powerful fiction that impacts profoundly on social reality” (pg.30). What I believe people mean by ‘race’ is ethnic origin, therefore I believe ethnicity is people who belong to a group that share a distinctive culture. Therefore, what makes a ethnic group distinct is individuals who see themselves as socailly distinct because of their identification within common language, ancestry, homeland and historical and cultural symbols (Fleras & Elliott, 2007). Furthermore, what I believe ethnocide means in the breakdown or destruction of an ethnic group. According to Wikipedia (2010), the usage of the word ethnicity was not until 1851, the term ethnic group was not used until 1935 and the terms did not entering the Oxford English Dictionary until 1972 (para.2).
Similarly, genocide is the deliberate and systematic breakdown of an ethnic group (Auden, 1997, para.2). This destruction of a ethnic group can be classified in many ways, some would include: killing members of a group with the intent of bringing about their disappearence as a people, distroying the essential foundations of community life, causing serious mental, emotional, physical or spiritual harm to members of a group, intense psychological abuse or physical discomport is inflected, forcibly transferring children of a group to another, thus bringing about the demise of the culture and preventing births through involuntary sterlization, birth control or abortion (Fleras and Elliott, 2007). While a precise definition of genocide varied among scholars like by Raphael Lemkin (1900–1959), a Polish-Jewish legal scholar in 1944, a legal definition was not found in the United Nations Convention on the Prevention and Punishment of the Crime of Genocide until 1948 (Wikipedia, 2010). I believe these terms, ethnocide and genocide apply to Canaidan Aboriginal people because of the historically maltreatment of systemic oppression that Aboriginal people are still facing with. Even though I believe most socail workers hold good intentions of ridding oppression, I do not believe our system supports the same intentions. According to Waldram (1997), “the DSM-5 fails to comprehend the manner in which long-term exposure to traumatic events shapes personalities, attitudes, values and begaviours” (pg.46). Therefore, the experience of trauma then becomes the lived experience of a whole culture for many generations furthermore oppression Aboriginal indiviudals, families and communities which is a form of genocide.
Part 3
The first article from the reading asignments that I will look further into is titled “Animating Sites of Postcolonial Education: Indigenous Knoweldge and the Humanities”, written by Battiste. The aurthors paper explores both the acknowledgement of the colonial system that has triggered Indigenous peoples’ trauma and disconnection with many aspects of education, as well as an aspiration for tranformation and healing through education and through a newly understood Indigenous humanities (Battiste, 2004). I believe Battiste (2004) expresses how Eurocentric educational framework contiunes to erode away language and cultural diverse foundations which exempts foundational values for diverse life experiences. Furthermore, it is evident that Aboriginal famlies did not choose their own educational system. In the early stages of Aboriginal people and European peoples relationship were cooperative, with Europeans depending on the various nations to help them find sustenance, shelter and advice (Battiste, 2004). When Europeans felt more comfortable, they resorted to the values and hierarchy of their own traditions and their own origin and forced the people they encountered to ablide by their rules; suppressing their language and cultures ans outlawing spiritual practices. Because of this, federal government gave churches responsibility for the education of First Nations children, which have only led to the non confrounted lessons of residential schools and the residual negative stereotypes of Frist Nations people (Battiste, 2004). What I believe this means for Aboriginal people today, with reguards to education, is a required reconciliation for Aboriginal people which recognizes past mistakes and injustices, healing and renewal and the building of a joint plan for the future. To further expore why Aboriginal education is important Battiste (2004) states, “approximately 68% of First Nations student are in provincial school, and so provincial public educational systems must act on and recognize the tragic educational failure of residential school and the effects it has on all peoples” (pg.7).
So, how do students and families create renewed self-esteem in the context of poverty, residential school psyological pain, forced assimilation and increasing despair? I believe decolonizing stragities should include: new and on-going allies to provide antiracist, anti-oppressive education so all students can understand the impact of Canadian history as its oppressive practices are still effecting Aboriginal people today, as well as, providing education that addresses past traumatic effects of Aboriginal schooling that is therapeutic and nourishing (Battiste, 2004). I believe this important because education helps us to understand ourselves within the world and in relation to others around us. As suggested by Battiste (2004), “validate through one’s knowledge base and empowerment through public education, it has been the means by which whole groups of people have denied existence and has been used further as the means of confiscating Aboriginal wealth amoung Aboriginal comminities” (pg.10-11). Eurocentric humanity has not been about being a univerisal, but is still a socail construction of superiroity and dominance based on only one language, one culutre and one framework of reference. I believe this article is important for all socail workers because it explores the importants of Aboriginal education and how it can lead to a new and transformed relationship for our furture. The real empowerment comes when non-First Nations peoples and their children, society as a whole, come to understand the purpose, intention and legal obligations of national and internations laws, only then will Aboriginal education engage the capacity of First Nations student and not reinforce their deficits.
The second article that I have reviewed is titled “ Aboriginal Social Work Education in Canada: Decolonizing Pegegogy for the Seventh Generation”, written by Sinclair (2004). Sinclair (2004) explores the development of Aboriginal socail work and education which incorporates, “Aboriginal history and is premised upon traditional sacred epistemology in order to train both Aboriginal and non-Aboriginal social workers who can understand and meet the needs of Aboriginal people” (pg.49). I believe the importants of Sinclair’s (2004) article is looking at the marginalization that Aboriginal students face within an European educational system that neglects and erroneous authoring of Aboriginal cultural knowledge, languages and colonial history. Sinclair (2004) describes this inequality as, “Aboriginal children who are required to learn mainstream institutions, western education has not mirrored the socail, political, economic or worldview reality of their daily lives because Aboriginal histroy is generally absent in curricula” (pg.51). Social work and education have been taught and practiced through western theory, pedagogy and practice, therefore, does not meet the needs of First Nations peoples (Sinclair, 2004). Moreover, the development of Aboriginal social work and education programs has been an important step for several reasons: the lack of substance within cross-cultural and anti-oppressive socail work education for Aboriginal students, the neglect of the impact of colonial history on contemporary socail and wellness issues, and the absence of Indigenous knowledge in social work pedagogy (Sinclair, 2004).
In addition, Sinclair (2004) relates Freire’s (2009) concept of the ‘culture of slience’ refering to when oppressed people are not heard in society. As researched by Sinclair (2004), “a culture of silence exists…where a lack of knowledge about their contect creates a hig risk for the perpetuation of racism, discrimination and an ethic or ‘blaming the victum’ for their own situation” (pg.52). I believe this is do to the standard of social work education and practics as literature and education is based on the worldviews, lifeways and reality of the dominate, predominantly white and mainstrean society.
What I believe is needed for future practice is a framework that guide traditional Abiriginal wisdow, which rests in the reconstruction of Aboriginal ways of knowing or epistemology, which provides values and ethics for social work practice. As suggested by sinclair(2004), reconstruction can be done by, “reclaiming Indigenous knowledge, expressing Indigenous voices, acknowledgeing Indigenous ways iof knowing, and implementing Indigenous healing practices” (pg. 56). I beleive in chaneing the edcational system so my children learning about Aborigianl epistemology so we all can more towards an society that holds true to equaility.
Clearly, the researching articles, defining ethnocide and genocide and reviewing the readings allowed me to explore further to what is need for the process of decolonization. I believe that improving our educational system is completely necessary element so decolonization can be explored. By educaating people on the values and ethics that stem from aboriginal epistemology creates a responcibility for the educator and student to work together to end the oppressive behaviours that continually limit Aboriginal individuals, famlies and communities. Furthermore, the impact of reading about the affects of assimilation, oppression and its effects of the traditional balance of Aboriginal communities allows me to gain more awareness of the obstacles that need to be addressed in order to reach decolonization. What I can start to do in the attempt in reaching the goal of decolonization, is start to have an active role in understating the individual, family and community significance colonization has had on all North American Indians.
Questions
1) Which is not a vital step in the development of Aboriginal social work education programs?
a) the lack of substance within cross-cultural and anti-oppressive social work education for Aboriginal students
b) the neglect of the impact of colonial history on contemporary social and wellness issues
c) the abundance of cultural fit programs that are already within the western curriculum
d) the absences of Indigenous knowledge in social work pedagogy
Sinclair, R. (2004). Aboriginal social work education in Canada: decolonizing pedagogy for the seventh generation. First Nations Child & Family Review: A Journal on Innovation and Best Practices in Aboriginal Child Welfare Administration, Research, Policy and Practice. Vol.1, 1. pg. 52
2) What is not suggested within Canada’s Aboriginal Action Plan?
a) renewed partnership with Aboriginal people based on recognizing past mistakes and injustices
b) the advancement of reconciliation
c) healing, renewal and joint plan for the future
d) our educational system already includes historic diversity and identity
Battiste, M. (2004). Animating sites of postcolonial education: Indigenous knowledge and the humanities. Retrieved February 4, 2010 from https://blackboard.tru.ca/webct/urw/lc5122001.tp0/cobaltMainFrame.dowebct pg. 6
References
Auden, W. (1997). Convention on the prevention and punishment of the crime of genocide. The Human Rights Web. Retrieved February 9, 2010 from http://www.hrweb.org/legal/genocide.html
Battiste, M. (2004). Animating sites of postcolonial education: Indigenous knowledge and the humanities. Retrieved February 4, 2010 from https://blackboard.tru.ca/webct/urw/lc5122001.tp0/cobaltMainFrame.dowebct
Capriccioso, R. (February, 2010). Indian education progress on federal level. Indian Country Today. Retrieved on February 4, 2010 from http://www.indiancountrytoday.com/archive/83029807.html
English 12 First Peoples (2008). First Nations educational steering committee. Retrieved on February 6, 2010 from http://www.fnesc.ca/efp12/index.php
Fleras, A. & Elliott, J. (2007). Unequal relations: an introduction to race, ethnic, and Aboriginal dynamics in Canada. (5th ed.). Toronto: Pearson Prentice Hall
Freire, P. (2009). Pedagogy of the oppressed. (30th ed.). NY: The Continuum International Publishing Group Inc.
Public Law 107-110. (2002). Improving the academic achievement of the disadvantaged. Elementary & Secondary Education legislation. Retrieved February 6, 2010 from http://www2.ed.gov/policy/elsec/leg/esea02/pg1.html#sec1001
Sinclair, R. (2004). Aboriginal social work education in Canada: decolonizing pedagogy for the seventh generation. First Nations Child & Family Review: A Journal on Innovation and Best Practices in Aboriginal Child Welfare Administration, Research, Policy and Practice. Vol.1, 1. pp.49-61
Stegner, K. (November, 2008). English 12 First Peoples. Secwepemc NEWS. Retrieved February 4, 2010 from http://www.secwepemc.org/November%202008.pdf
Waldram, J. (1997). The way of the pipe: Aboriginal spirituality and symbolic healing in Canadian prisons. Toronto: Broadview Press
Wikipedia: The Free Encyclopedia. (2010). Ethnocide. Retrieved February 9, 2010 from http://en.wikipedia.org/wiki/Ethnocide
Wikipedia: The Free Encyclopedia. (2010). Genocide. Retrieved February 9, 2010 from http://en.wikipedia.org/wiki/Genocide
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