Striving for a better world: Lessons from Freire in Grenada, Jamaica and Australia

The author of this paper considers the influence of Paulo Freire’s pedagogical philosophy on educational practice in three different geographical/political settings. She begins with reflections on her experience as a facilitator at Freire’s seminar, held in Grenada in 1980 for teachers and community educators, on the integration of work and study. This case demonstrates how Freire’s method of dialogic education achieved outcomes for the group of thoughtful collaboration leading to conscientisation in terms of deep reflection on their lives as teachers in Grenada and strategies for decolonising education and society. The second case under consideration is the arts-based pedagogy shaping the work of the Area Youth Foundation (AYF) in Kingston, Jamaica. Young participants, many of them from tough socio-economic backgrounds, are empowered by learning how to articulate their own experiences and relate these to social change. They express this conscientisation by creating stage performances, murals, photo-novella booklets and other artistic products. The third case study describes and evaluates the Honey Ant Reader project in Alice Springs, Australia. Aboriginal children, as well as the adults in their community, learn to read in their local language as well as Australian Standard English, using booklets created from indigenous stories told by community Elders, featuring local customs and traditions. The author analyses how the “Freirean” pedagogy in all three cases exemplifies the process of encouraging the creation of knowledge for progressive social change, rather than teaching preconceived knowledge. This supports her discussion of the extent to which this is authentic to the spirit of the scholar/teacher Paulo Freire, who maintained that in our search for a better society, the world has to be made and remade. Her second, related aim is to raise questions about how education aligned with Freirean pedagogy can contribute to moving social change from the culture circle to the public sphere.

The Art of Resisting Colonial Education

This thesis explores the efforts of discipline and resistance in the Indian Residential School (IRS) system in Canada. The IRS has origins in eighteenth and nineteenth century colonial policies of assimilation. While its goals aimed to transform Aboriginal children into Euro-Canadian adults the system has largely been proven ineffective and highly damaging to First Nation communities. This research discusses the complex connection between colonial curriculum and student resistance within the IRS. The discussion emphasizes students‟ abilities to creatively subvert disciplinary tactics and the methods of resistance used in the IRS context - with a focus on art and cultural persistence. It highlights a complicated relationship of disciplinary tactics and student resistance within the context of the IRS focusing on the relationship between curriculum and student product.

Différence dans la qualité de l’alimentation en relation au risque d’excès de poids chez des populations autochtones canadiennes

L‘obésité constitue un problème de santé publique au Canada, particulièrement chez les populations autochtones où les prévalences les plus élevées ont été rapportées. D’après les écrits recensés, plusieurs méthodes ont été essayées pour étudier la relation entre l’alimentation et l’obésité, mais les résultats sont inconstants. Le but de cette thèse est d’identifier, en termes quantitatif et qualitatif, les différences dans l’alimentation des obèses et non-obèses. Pour y parvenir, nous avons développé une nouvelle méthode à l’aide d’une banque de données portant sur les enfants Mohawk de Kahnawake afin d’identifier les différences dans les choix alimentaires. Cette même méthode a été ensuite appliquée à deux autres banques de données (celle des adultes cris de la Baie James et celle des autochtones de l’enquête ESCC 2.2). Globalement, les résultats n’ont pas montré de différences significatives dans l’alimentation des participants selon les catégories d’IMC en considérant les indicateurs reliés à la quantité et à la qualité de l’alimentation comme l’apport énergétique total, l’apport énergétique en provenance des lipides, les fibres alimentaires, la densité énergétique et la diversité alimentaire. Par contre, les résultats de la nouvelle méthode fondée sur la sélection des items alimentaires fréquemment consommés par au moins 10 % des participants ont révélé que les enfants de Kahnawake à risque d’excès de poids consommaient plus fréquemment de croustilles (p=0.001) et moins fréquemment de craquelins que les enfants avec excès de poids ou ceux ayant un poids normal (p=0.015). Ensuite, en prenant la catégorie de poids normal comme référence, le rapport de côte (Odds ratio : OR) d’être à risque d’excès de poids était de 2.16 (95 % IC : 1.14 - 4.09) fois plus élevé chez les enfants de Kahnawake qui consommaient plus fréquemment de croustilles comparativement aux non-consommateurs de croustilles, et ce, après ajustement pour l’âge. Par contre, le rapport de côte d’être à risque d’excès de poids diminuait de 79 % (OR = 0.21; 95 % IC : 0.06 – 0.72) chez les enfants consommateurs de craquelins comparativement à leurs homologues non-consommateurs. Après avoir corrigé les quantités pour l’âge, on note que les enfants avec excès de poids consommaient plus de frites que les enfants à risque d’excès de poids ou ceux ayant un poids normal (p = 0.027). Chez les femmes cries, les résultats de la nouvelle méthode ont montré que le colorant à café était associé à un risque élevé d’obésité (OR = 4.64, 95 % IC : 1.04 - 0.54); alors que le lait faible en matières grasses était associé à un moindre risque d’embonpoint (OR = 0.38, 95 % IC : 0.17 - 0.82), après ajustement pour l’âge. Quant aux hommes cris, le lait entier était associé à un moindre risque d’avoir de l’embonpoint (OR ajusté pour l’âge = 0.38, 95 % IC : 0.20 - 0.71) et, en termes de quantité corrigée pour l’âge, les hommes obèses buvaient plus de boissons sucrées aux fruits comparativement aux hommes de poids normal ou ceux ayant de l’embonpoint (p=0.015). Selon les résultats de cette méthode appliquée aux données de l’enquête ESCC 2.2, les garçons à risque d’excès de poids ou avec excès de poids consommaient moins fréquemment de pain blanc que ceux de poids normal (p=0.048). En termes de quantité toutefois, ils consommaient plus de pain blanc (p=0.040), utilisaient plus de farine de blé (p=0.006) et de levure (p=0.002). Après avoir ajusté les quantités consommées pour l’âge et l’indice d’activité physique, les femmes avec embonpoint ou obèses utilisaient plus de farine de blé (p< 0.001) que leurs homologues de poids normal. Chez les hommes, il n'y avait pas de différences ni dans les fréquences de consommation ni dans les quantités consommées. Concernant les filles, leurs apports alimentaires n'étaient pas valides (facteur d'activité de Goldberg < 1.2 dans la catégorie embonpoint / obèse). Les résultats de cette méthode innovatrice pourraient d’une part, permettre d’axer la sensibilisation sur des aliments particuliers en plus des recommandations générales du Guide Alimentaire Canadien. D’autre part, ils nous renvoient aux données biologiques de laboratoire afin d’identifier les composantes des items susceptibles de contribuer au développement de l’obésité.

Les enfants autochtones en protection de la jeunesse au Québec : leur réalité comparée à celle des autres enfants

Les populations autochtones canadiennes ont un passé difficile qui influence leur vécu actuel. Les recherches canadiennes et ailleurs dans le monde s’entendent sur la surreprésentation des enfants autochtones en protection de l’enfance. Au Canada, la surreprésentation s’explique présentement par la présence de conditions de vie dégradées plutôt qu’en raison d’un traitement différentiel des services de protection à l’égard des enfants autochtones. La présente étude ajoute aux connaissances sur les mauvais traitements et la réponse des services de protection de la jeunesse aux enfants autochtones québécois en s’intéressant à trois questions : leur surreprésentation, leurs différences par rapport aux autres enfants et les prédicteurs du placement. D’abord, à partir des données administratives de la protection de la jeunesse, la surreprésentation des enfants autochtones est évaluée à trois étapes des services : les signalements retenus, les situations fondées et les placements. Les enfants autochtones et les autres enfants sont comparés sur un ensemble de caractéristiques personnelles, familiales, parentales des signalements et des services rendus. Les prédicteurs du placement des enfants desservis par la protection de la jeunesse sont enfin vérifiés, en portant une attention particulière à l’importance du statut autochtone dans cette prédiction. Les résultats révèlent une augmentation de la surreprésentation des enfants autochtones d’une étape à l’autre des services de protection considérés. Ces enfants ont plus souvent des conditions de vie difficiles et sont confrontés à davantage de facteurs de risque que les autres enfants. Le statut autochtone est important dans la prédiction du placement, même après l’ajout d’un ensemble de caractéristiques pouvant contribuer à la prédiction. La complexité d’accès aux services de première ligne dans les communautés autochtones ou l’influence d’une variable non considérée, telle la pauvreté matérielle et économique, constituent de possibles explications. Les implications pour la recherche et la pratique sont discutées.

“When I Grow Up I Want to be a Doctor”: Promoting Atikamekw Children’s Interest for Health Professions Through a Book Collection

Introduction: Aboriginal peoples are underrepresented within the healthcare professions, and recruitment of Aboriginal students has become a priority for medical schools in Canada. Because of very low high-school completion rates among youth living on-reserve, the Université de Montréal’s Faculty of Medicine launched in 2011 the Mini-école de la santé, a program where health sciences students visit aboriginal schools. Through activities and games, students introduce children to the discovery of health professions. In 2014, the Health Library joined the project with the development of a science books collection for the school libraries and by having a librarian participate in the school visits. Description: In collaboration with the two Atikamekw elementary schools to be visited in 2014, 70 children books on science, human anatomy and the health professions were selected and purchased for each school by the Health Library. A librarian joined the health sciences students during the schools visits and the book collection was integrated in the activities organised during the day. The books were afterwards donated to the school library. Outcomes: Children, school teachers and administrators greatly appreciated the collection. The books were integrated in the library school collections or in the classrooms collections. Discussion: Quality school libraries play an important role in student learning, and access to science and health sciences books could enhance children‘s interest for the health professions. By participating in this project, the library is supporting the Health sciences faculties in achieving their goal of reaching out to Aboriginal children and making them aware that a career in health sciences is possible for them. The collaboration has been successful and will be pursued: the Health library will work with the high schools in the same Atikamekw communities to develop science book collections and the schools will be visited in 2015. A Masters in Library and Information Science student will be joining the Mini-école. Upgrading all donated collections is planned as well.

Case comment: Cubillo and Gunner V The Commonwealth: a denial of the stolen generation?

In the recent Australian decision in Cubillo and Gunner v The Commonwealth ( ‘Cubillo 3’ ), the Full Court of the Federal Court dismissed an appeal by the Aboriginal claimants seeking damages for, inter alia, their removal from their families and detention at certain Aboriginal institutions. The removal and detention of the plaintiffs was held to be lawful in the earlier determination of O’Loughlin J because it was, inter alia, believed to be in the [then] child’s best interests and, as the plaintiffs bore the onus of proof, they had failed to show that they were taken without the consent of their parents/guardians. This decision was based upon the factual finding that ‘at the relevant times, there was no general policy in force in the Northern Territory supporting the indiscriminate removal and detention of part-Aboriginal children, irrespective of the personal circumstances of each child’. The Full Court did not comment on O’Loughlin J’s assertion that the policy of removing part-Aboriginal children, as asserted by the plaintiffs, could not be maintained. Moreover, the Full Court in fact joined O’Loughlin J in trying to distance their findings from the broader issue of the legal rights of members of the Stolen Generation, emphasising that they were only concerned with the particular circumstances of the two plaintiffs/appellants. This case comment is not aimed at evaluating the specific legal issues raised by the plaintiffs’ claims in this case or reviewing the history of the Stolen Generation, but rather seeks to examine O’Loughlin J’s comment as to the absence of a policy of indiscriminate removal and detention of part-Aboriginal children in a bid to determine the parameters intended by the court. It will be seen that, at its broadest, the statement is quite inflammatory and may be seen as a denial of the Stolen Generation. It will be submitted that this was not intended by the court. At its narrowest, the statement is merely an assertion that the particular plaintiffs failed to prove their cases. It will be submitted that, whilst this clearly was the view of the court, O’Loughlin J’s statement does have broader implications which, it will be contended, are not warranted.

The stolen generations- Canada and Australia. The legacy of assimilation

Comparison of issues regarding the policy of Australian and Canadian governments of removing aboriginal children from their families and placing them in institutions - some Canadian claimantThis article provides a comparative overview of issues pertaining to the stolen generation in Canada and Australia. It includes a historical overview of the removal and detaining of aboriginal children in Canada and Australia. As a consequence of the revelations of this past practice, litigation has been undertaken by members of the stolen generations in both Canada and Australia. The article includes a summary of the key cases in Canada and Australia. Unlike in Australia, some Canadian aboriginal claimants have successfully brought actions for compensation against the federal Canadian government for the damages stemming from their experiences in the aboriginal residential schools. In the course of this discussion, the various causes of actions relied upon by the plaintiffs are examined While the plaintiffs in these leading Canadian cases were ultimately successful under at least one of their heads of claim, the approaches in these cases in regard to the Crown's liability for breaching fiduciary duties, the duty of care, and non-delegable duties is inconsistent. Thus even in regard to the Canadian jurisprudence key legal issues pertaining to the Crown's liability for the aboriginal residential school experience continues to be unresolved.

‘To exercise a beneficial influence over a man’ : marriage, gender and the native institutions in early colonial Australia

This chapter examines understandings of marriage among missionaries and humanitarians connected with two early colonial ‘Native Institutions’. A comparison of the Parramatta Native Institution in New South Wales and the Albany Native Institution in Western Australia demonstrates that concerns about marriage were central in discussions about the formation and maintenance of these Institutions. Both of these Institutions were established and supported by British evangelicals, who had brought with them to Australia powerful assumptions about gender roles, particularly in
marriage. These assumptions influenced their decisions regarding the children who resided in the Native Institutions. Within specific colonial contexts, however, the assumptions of humanitarians and missionaries did not remain static, and debates over the futures of the Aboriginal children they sought to educate reveal complex and shifting hierarchies of race, gender and class.

The decolonization of Northwest Community College

In 1996, the authors of the Canadian Royal Commission on Aboriginal Peoples concluded Canadian educational policy had been based on the false assumption of the superiority of European worldviews. The report authors recommended the transformation of curriculum and schools to recognize that European knowledge was not universal. Aboriginal researcher Battiste believes the current system of Canadian education causes Aboriginal children to face cognitive imperialism and cognitive assimilation and that this current practice of cultural racism in Canada makes educational institutions a hostile environment for Aboriginal learners. In order to counter this cultural racism, Battiste calls for the decolonization of education. ^ In 2005, the president of Northwest Community College (NWCC), publicly committed to decolonizing the college in order to address the continuing disparity in educational attainment between Aboriginal and non-Aboriginal learners. Upon the president’s departure in 2010, the employees of NWCC were left to define for themselves the meaning of decolonization. ^ This qualitative study was designed to build a NWCC definition of colonization and decolonization by collecting researcher observations, nine weeks of participant blog postings, and pre and post blog Word survey responses drawn from a purposeful sample of six Aboriginal and six non-Aboriginal NWCC employees selected from staff, instructor and administrator employee groups. The findings revealed NWCC employees held multiple definitions of colonization and decolonization which did not vary between employee groups, or based on participant gender; however, differences were found based on whether the participants were Aboriginal or non-Aboriginal. ^ Both Aboriginal and non-Aboriginal participants thought decolonization was a worthy goal for the college. Aboriginal participants felt hopeful that decolonization would happen in the future and thought decolonization had to do with moving forward to a time when they would be valued, respected, empowered, unashamed, safe, and viewed as equal to non-Aboriginals. Non-Aboriginal participants were unsure if decolonization was possible because it would require going back in time to restore the Aboriginal way of life. When non-Aboriginal participants felt their thoughts were not being valued or they were being associated with colonialism, they felt angry and guarded and were uncomfortable with Aboriginal participants expressing anger towards Colonizers.^

The Decolonization of Northwest Community College

In 1996, the authors of the Canadian Royal Commission on Aboriginal Peoples concluded Canadian educational policy had been based on the false assumption of the superiority of European worldviews. The report authors recommended the transformation of curriculum and schools to recognize that European knowledge was not universal. Aboriginal researcher Battiste believes the current system of Canadian education causes Aboriginal children to face cognitive imperialism and cognitive assimilation and that this current practice of cultural racism in Canada makes educational institutions a hostile environment for Aboriginal learners. In order to counter this cultural racism, Battiste calls for the decolonization of education. In 2005, the president of Northwest Community College (NWCC), publicly committed to decolonizing the college in order to address the continuing disparity in educational attainment between Aboriginal and non-Aboriginal learners. Upon the president’s departure in 2010, the employees of NWCC were left to define for themselves the meaning of decolonization. This qualitative study was designed to build a NWCC definition of colonization and decolonization by collecting researcher observations, nine weeks of participant blog postings, and pre and post blog Word survey responses drawn from a purposeful sample of six Aboriginal and six non-Aboriginal NWCC employees selected from staff, instructor and administrator employee groups. The findings revealed NWCC employees held multiple definitions of colonization and decolonization which did not vary between employee groups, or based on participant gender; however, differences were found based on whether the participants were Aboriginal or non-Aboriginal. Both Aboriginal and non-Aboriginal participants thought decolonization was a worthy goal for the college. Aboriginal participants felt hopeful that decolonization would happen in the future and thought decolonization had to do with moving forward to a time when they would be valued, respected, empowered, unashamed, safe, and viewed as equal to non-Aboriginals. Non-Aboriginal participants were unsure if decolonization was possible because it would require going back in time to restore the Aboriginal way of life. When non-Aboriginal participants felt their thoughts were not being valued or they were being associated with colonialism, they felt angry and guarded and were uncomfortable with Aboriginal participants expressing anger towards Colonizers.

A Cultural Approach to a Canadian Tragedy: The Indian Residential Schools as a Sacred Enterprise

For over a century, the Canadian state funded a church-run system of residential schools designed to assimilate Aboriginal children into Euro-Canadian culture. In addition to the problems associated with its ethnocentric philosophy, the school system was also characterised by terrible health conditions and physical and sexual abuse of the students was widespread. Recently, the schools have been the object of the most successful struggle for redress in Canadian history. One particularly puzzling aspect about the school system is that it persisted for so long, despite that many of its failings were known very early in its operation. In this article, this puzzle is addressed via a cultural analysis of a political struggle over the residential schools that occurred within Canadian Anglicanism at the outset of the twentieth century. The article concludes that the meaning of the school system as a sacred enterprise contributed to its persistence.

Book review. Made to matter: White fathers, stolen generations

The topic of white fathers of Aboriginal children has been a long time coming into focus. Aboriginal mothers and children and their loss by being taken into white custody—these matters have been thoroughly, often heart-rendingly explored in artefacts and documentaries in a variety of genres. The white male progenitors have been much less visible except as occasions of scandal. An Aboriginal child without a known father made the child very vulnerable and, conveniently (from an administrative point of view), able to be drawn into the white ‘care’ system where the state became by proxy the stern father in a process that obliterated Aboriginal kinship claims. Probyn-Rapsey notes perspicaciously that although they are often written about (by Aboriginal relatives, biographers, scholars, government officials, Protectors, white women activists, parliamentarians), the fathers of the children rarely speak in their own voices on the subject of their paternity of mixed race children. This study examines the next best thing: textual traces of them in reports, letters, diaries, novels and especially Aboriginal memoirs.