Resources for Animation Theme Bundle 2: Comprehending

Aboriginal Education Research Centre | 28 Campus Drive, Saskatoon, SK S7N

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January 23rd, 2008, DRAFT

Resources for Animation Theme Bundle 2: Comprehending the Learning Spirit/Identity

J. Anuik, M. Battiste, N. George, & L. Sankhulani

These works were collected as part of the literature review for the Canadian Council on Learning’s Animation Theme Bundle ‘Comprehending the Learning Spirit/Identity.’ The works have been organized into the following groups: Theoretical and Conceptual…………………………………………………………….2 Policy studies, Policy Histories, Contexts……………………………………………..24 Case Studies, Measurements and Success Indicators………………………………….41 Teachers `Nourishing their Learning Spirits’……………………………………….…51 Application and Practice……………………………………………………………….52 Curriculum……………………………………………………………………………..69 Autobiographies and Testimonials…………………………………………………….72 Language and Literacy…………………………………………………………………74 Gender and Sexuality.…………………………………………………………...……..95 American Indian Students………………………………………………………….....112 Other…………………………………………………………………………………..122 Your definition of these headings may be different from ours. The authors of these works commit to Indigenous lifelong learning and recognize the role of Indigenous peoples in the development and execution of education for all ages. An ‘*’ indicates the document may be downloaded.

Resources for Animation Theme Bundle 2: Comprehending the Learning Spirit/Identity January 23rd, 2008, DRAFT

Aboriginal Education Research Centre | 28 Campus Drive, Saskatoon, SK S7N 0X1

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Theoretical and Conceptual Abu-Saad, I. & Champagne, D. (Eds.) (2006). Indigenous education and

empowerment: International perspectives. Lanham, New York, Toronto, Oxford: Alta Mira Press. Introduction: Seeking common ground through education, Duane Champagne and Ismael Abu-Saad, Athabaskan education: the case of Denendeh past, present and future, Noeline Villebrun, Four directions for Indian education: curriculum models for Lakota and Dakota teaching and learning, James V. Fenelon and Dorothy LeBeau, Deconstructing captivities: indigenous women reshaping education and justice, Sylvia Marcos, Decolonizing Athabaskan education: aboriginal and treaty rights in Denendeh, C.D. James Paci, Hear the silenced voices and make that relationship: issues of relational ethics in aboriginal contexts, Nathalie Piquemal, Identity formation among indigenous youth in majority-controlled schools: Palestinian Arabs in Israel, Ismael Abu-Saad, Education, culture and nation building: development of the tribal learning community and educational exchange, Duane Champagne, TalanoaMālie: social and educational empowerment for Tongans by Tongans in the 'Pasifika' education proposal, Linita Manu'atu and Mere Kepa, ‘Articulating indigenous people's culture in education, Leah Enkiwe Abayao. Available through Interlibrary Loan through Library and Archives Canada. ISBN: 0759108943 (cloth: alk. paper) ISBN: 0759108951 (paperback: alk. paper) ISBN: 9780759108943 (cloth: alk. paper).

Alfred, T. (2003). Peace, Power, Righteousness: An Indigenous Manifesto. Oxford: Oxford University Press.

Peace, Power, and Righteousness is an empowerment essay calling for Native peoples to move beyond the five hundred year history of devastation and colonization in order to become more self-determined. Taiaiake Alfred’s manifesto urges indigenous people to return to their traditional values and political ideals to educate a new generation of leaders for Native communities.

----- (2005). Wasase: Indigenous Pathways of Action and Freedom. Peterborough: Broadview Press, 2005.

Wasase traces the lives of indigenous individuals who have managed to transcend the colonial identities which have become a legacy of their people. Alfred’s main focus in this book is to examine and reflect on the process which allows individuals and communities to decolonize.

Armstrong, J. (1987). Traditional Indigenous education: A natural process. Canadian Journal of Native Education, 14(3), 2-16.



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Article is available through Interlibrary Loan through Library and Archives Canada. Ascher, M. (1991). Ethnomathematics: A multicultural view of mathematical ideas.

Pacific Grove, CA: Brooks/Cole Publisher Company. Available through Interlibrary Loan through Library and Archives Canada. ISBN:

0412989417 (pbk.) and 0534148808. Atleo, E.R. (2004). Tsawalk: A Nuu-chah-nulth worldview. Vancouver: University of British Columbia Press.

Atleo urges the use of the spiritual in learning. Available through Interlibrary Loan through Library and Archives Canada. ISBN: 077481084X.

*Barnhardt, R., & Kawagley, A. O. (2005). Indigenous knowledge systems and Alaska native ways of knowing. Anthropology and Education Quarterly, 36.1: 8-23. Battiste, M. (2005). Indigenous knowledge: Foundations for First Nations. World

Indigenous Nations Higher Education Consortium. 1-17. List of the contents of this journal and information for accessing the article

may be found at http://www.win-hec.org/?q=node/33. Battiste, M. (2007). Nourishing the learning spirit, Opening Keynote Address, AWASIS

2007. Saskatoon, Saskatchewan

Quotes from the address: “It is also about learning to find one’s self, learning the strengths and potential of their physical, emotional, spiritual and mental assets, and understanding the range of diversity that exists in the human experience.” (p. 8)

“Being able to connect consistently to the inner forces of the self is one way that learners can seek to achieve optimally their life journey.” (p. 10)

“The silence on spirituality in the classroom, except in denominational schools, has left a gap in learning which reduces education to the mind and skills, and removes the factor that fuels our passion for our work, love and meaning making.” (p. 17)

“Our times have created a soul wound on our lives and healing is being interpreted as forms of spirituality.” (p. 19)

“...the foundation of this teaching resides in first, acknowledging that each person has a unique and personal journey through their life that will yield to their learning so that



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they find a way to express fully their own purpose, vision, and journey.” (p. 23). Copy of the address available from the author.

Battiste, M. (2005). You can’t be the global doctor if you’re the colonial disease. In

Tripp, P. & Muzzin, L. (Eds.). Teaching as activism: Equity meets environmentalism. Montreal: McGill-Queen’s University Press, 2005. 121-33.

Battiste focuses on how Indigenous Knowledge can affect educators and programs delivered at educational institutions. Available through Interlibrary Loan through Library and Archives Canada. ISBN: 0773528083.

Battiste, M. (2002). Indigenous knowledge and pedagogy in First Nations education – a

literature review with recommendations. Prepared for the National Working Group on Education and the Minister of Indian Affairs, Indian and Northern Affairs Canada, Ottawa, ON, Canada. Retrieved 23 April 2007 at http://www.ainc-inac.gc.ca/pr/pub/krw/ikp_e.pdf.

Battiste, M., and Henderson, J.Y. (Sa’ke’j) (2000). Protecting indigenous knowledge and

heritage: A global challenge. Saskatoon: Purich Publishing Ltd. Battiste and Youngblood Henderson situate Indigenous Knowledge in the

contemporary era of globalization. The authors provide legal and educational direction based on examination of international treaties. Battiste and Henderson discuss the value of ecological teachings for contemporary Aboriginal education. Available through Purich Press.

Battiste, M. & J. Barman (Eds.) (1995). First Nations education in Canada: The circle

unfolds. Vancouver: UBC Press.

The collection of essays concerns First Nations and Indigenous education in Canada and the relationship with the state. The book is available through University of British Columbia Press.

Bowell, R. A. (2004). The 7 steps of spiritual intelligence, the practical pursuit of

purpose, success and happiness. Boston: Nicholas Brealey Publishing.

Quotes from the work: “Dwelling on permanent truth, even for 15 minutes a day, can inform the brain that this is the context through which you choose to view the world.” (p. 31)

“We have the choice of what we want to engage in and why. We are like a vacant house; if we do not choose the tenant that occupies our inner space, before long someone, anyone, will move in, take over and claim the house as their own.” (p. 68)



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“Love is not taking on someone else’s problems, it is creating a situation in which they can accurately and successfully deal with them for themselves and grow beyond them. Love does not induce dependence but independence and in time interdependence, a higher level altogether.” (p. 108)

“Goethe makes the point eloquently...the moment one definitely commits oneself then providence moves too. All sorts of things occur to help one that would never otherwise have occurred. Whatever you can do or dream you can, begin it. Boldness has genius, power, and magic in it. Begin it now!” (p. 161). Item may be purchased from Amazon at www.amazon.com.

Braden, G. (2000). The Isaiah Effect, decoding the lost science of prayer and prophecy.

New York: Harmony Books.

Quotes from the monograph: “...in the languages of their times, those who have come before us remind us of two empowering technologies with direct relevance to our lives today. The first is the science of prophecy, which allows us to witness the future consequences of choices we make in the present. The second is the sophisticated technology of prayer that allows us to choose which future prophecy we live.” (p. 1)

“...Dead Sea Scrolls...Supported by modern research, those 2,500-year-old texts suggest that events observed in the world around us mirror the development of beliefs within us...The air in our lungs is the same air that glides over the greatest oceans and rushes through the highest mountain passes. The water that makes up 98 percent of the blood in our veins is the same water that was once the great oceans and the mountain streams...the Essenes invite us to view ourselves as one with the earth, rather than separate from it.” (p. 22)

“Quantum physics suggests that by redirecting our focus – where we place our attention – we bring a new course of events into focus while at the same time releasing an existing course of events that may longer serve us.” (p. 27)

“Understanding that the earth and our bodies are one, the Hopi view the conditions of the earth as a “feedback mechanism,” a barometer of sorts, reminding us of when we have made choices that affirm or deny life in our world.” (p. 66)

“First, through the science of prophecy we may glimpse future consequences of choices made in the present. Second, we embody the collective power to choose which future we experience... This is the Isaiah Effect – the expression of an ancient science stating that we may change the outcome of our future through the choices that we make in each moment of the present. (p. 120)



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“To change the conditions of our outer world, we are invited to actually become the conditions of our desire from within...it must occur in our thoughts, feelings, and bodies.” (p. 148)

“We choose the conditions of our lives through our feelings, the invisible union of our thoughts and emotions.” (p. 154)

“...the ancient and indigenous peoples of our world...Through their wonderfully integrated view of our role in creation, faith becomes the acceptance of our power as a directive force in creation.” (p. 172-173)

“Prayer,” I began, “is, to us, as water is to the seed of a plant.” (p. 181)

“Our body is the feedback mechanism, mirroring to us the quality of our choices of thought, feeling, emotion, breath, nutrients, and movement, and our honouring of life...Consciously or unconsciously, we choose the quality of six parameters: thought, feeling, emotion, breath, nutrient, and movement. For each of these parameters, we must ask whether we provide ourselves the highest quality of each that we are capable of.” (p. 202-203)

“Prayer may be the single most powerful force in creation.” (p. 208)

“The 1983 studies followed earlier experiments indicating that as little as one percent of a mass population practicing unified forms of peaceful prayer and meditation was enough to reduce crime rates, accidents, and suicides....became known as the “Maharishi Effect.” (p. 236)

“For centuries, prophets and sages have suggested that one-tenth of one percent of humanity, working together in a unified effort, may shift the consciousness of the entire world.” (p. 237)

“From the perspective offered by ancient traditions and now supported by modern research, our ability to commune with the forces of the cosmos, to choose our path through time and determine our course of future history, may be the single most sophisticated and empowering force to grace our world.” (p.241). Item may be purchased from Amazon at www.amazon.com.

Braden, G. (1997). Walking between the worlds, the science of compassion. Bellevue:

Radio Bookstore Press.

Quotes from the monograph: “Shifting your body chemistry by shifting your viewpoint is perhaps the single most powerful tool that you have available to you for the remainder of this lifetime.” (p. v)



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“The path of internal technology remembers that each cell of our bodies is approximately 1.17 volts of electrical potential….the average body is composed of approximately 1 quadrillion cells. One quadrillion cells times 1.17 volts of potential for each cell equals approximately 1.17 quadrillion volts of bio-electrical potential per person... The force of potential within you is activated and regulated through the manner in which you choose to conduct your life.” (p. xiv)

“Recent research demonstrates the direct benefits of compassion upon physical health such as cardiovascular, respiratory, immune and reproductive systems.” (p. 37)

“You are not your experience. You are the energetic result of that which your

experience has shown to you.” (p. 145). Monograph may be purchased from Amazon at www.amazon.com.

Brokenleg, M. & Brendtro, L. (2001). The circle of courage: Children as sacred beings. In Lantieri, L. (Ed.). Schools with spirit: Nurturing the inner lives of children and teachers. Boston: Beacon Press. 39-52.

Brokenleg and Brendtro set up the ‘Circle of Courage’ to portray what they see as the four developmental needs of children: belonging, mastery, independence, and generosity. A ‘Circle of Courage School’ for Brokenleg and Brendtro embraces education and spirituality in all facets of its operation. The foundation for the schools is the belief in the inherent sacredness of all children. Available at www.amazon.com.

Cajete, G. (2000). Indigenous knowledge: The pueblo metaphor of indigenous education. In Battiste, M. (Ed.). Reclaiming indigenous voice and vision. Vancouver, Toronto: UBC Press. 181-91.

Cajete stresses the value of environmental education and its importance for assessment of interconnections and interrelationships. For Cajete, Indigenous Knowledge strives to find the connections between identities and components of the universe. Available through University of British Columbia Press.

Cajete, G. (1995). Look to the mountain: An ecology of indigenous education. Durango, CO: Kivaki Press.

243 p.: ill. ; 22 cm. Available through Interlibrary Loan through Library and Archives Canada. ISBN: 1882308654.

Cajete, G. (2000). Native science: Natural laws of interdependence. Santa Fe, NM: Clearlight Press.

xii, 315 p.: ill.; 24 cm. Available through Interlibrary Loan through Library and Archives Canada. ISBN: 1574160354 (cloth) and 1574160419 (paper).



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Cecil, N. (1988). Black dialect and academic success: A study of teacher

expectations. Reading Improvement 25: 34-38. Cecil argues that a child’s behaviour in the classroom affects the perception of the

teacher and in turn, affects the teacher’s academic expectations for the child. Hard copy of the journal is available through the University of Saskatchewan libraries.

Chickering, A.W., Dalton, J.C., and Stamm, L. (2006). Encouraging Authenticity and

Spirituality in Higher Education. San Francisco: Josey-Bass. 384 pp. Hardcover. ISBN: 978-0-7879-7443-5. Book is available for purchase at

www.amazon.com.

Quotes from the book: “First, almost all the content areas that typically characterize college and university curricula have potential for helping students address issues of spiritual growth, authenticity, purpose, and meaning.” (p. 113)

“Learning is a whole-person, whole-brain activity. Intellect and emotion are inseparable. That’s why knowing oneself is so important. That’s why examining our own prior history, prior knowledge, preconceptions, attitudes and values, and emotional reflexes is critical for significant learning.” (p. 131-132)

“Good teaching isn’t about technique. I’ve asked students around the country to describe their good teachers to me...all of them describe people who have some sort of connective capacity, who connect themselves to their students, their students to each other, and everyone to the subject being studied.” (p. 138)

“Thus the experience of a strong sense of a community that welcomes and integrates spirituality can be a powerful tool for student learning and development.” (p. 173).

Childre, D., Martin, H., & Beech, D. (1999). The HeartMath Solution. New York:

HarperSanFrancisco.

“The heart’s electromagnetic field is by far the most powerful produced by the body; it’s approximately five thousand times greater in strength than the field produced by the brain…” (i.e., the heart entrains the brain).” Monograph may be purchased from Amazon at www.amazon.com.

Covey, Stephen R. (2004). The 8th habit, from effectiveness to greatness. New York:

Free Press.

“The fundamental reality is, human beings are not things needing to be motivated and controlled; they are four dimensional – body, mind, heart and spirit...If you study all



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philosophy and religion, both Western and Eastern, from the beginning of recorded history, you’ll basically find the same four dimensions – the physical/economic, the mental, the social/emotional and the spiritual. (p. 21)

Unopened Birth Gifts

“There are so many gifts Still unopened from your birthday, There are so many hand-crafted presents That have been sent to you by God. The Beloved does not mind repeating, “Everything I have is also yours.” There are so many gifts, my dear, Still unopened from your birthday. Hafiz” (p. 39)

“If we have given away our present to the past, do we need to give away our future also?” (p. 42)

“The problem is never how to get new, innovative thoughts into your mind, but how to get the old ones out.” (P. 61)

“…Leadership is communicating to people their worth and potential so clearly that they come to see it in themselves.” (p. 98)

“Anger is an acid that can do more harm to the vessel in which it stands than to anything on which it is poured. Mahatma Gandhi.” (P. 178)

“Communication is without question the most important skill in life. There are basically four modes of communication: reading, writing, speaking and listening. And most people spend two-thirds to three-fourths of their waking hours doing those four things. Of those four communication modes, the one that represents 49 to 50 percent of our communication time is listening – the one mode we have had the least training in... more than about 5 percent of us have.”

“Make them all winners. Where did you get the concept that you have to have contests? Don’t you have enough competition in the marketplace?” (p. 236)

““Carrot and stick” motivation is animal psychology. People have the power to choose. You can buy someone’s back, but not their heart and mind. You can buy their hands, but not their spirit.” (p. 250). Information about the book is available at http://www.stephencovey.com/8thHabit/8thhabit.php.

*Cozolino, L. & Sprokay, S. (2006). Neuroscience and adult learning. New Directions

for Adult and Continuing Education 110: 11-19.



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Quotes from the article: “This leads to identification of four fundamental pillars of learning: gathering, reflecting, creating, and testing.” (Zull, p. 5). “...to better understand the nearly one-third of the adult population who bring to their classroom a history of abuse, neglect, developmental chaos, or violence that influences their capacity to learn, as well as those who, in response to stress-inducing pedagogical methods, have acquired cumulative educational trauma leading to fear conditioning.” (Perry, p. 21).

Cummins, J. (1986). Empowering minority students: A framework for intervention. Harvard Educational Review, 56, 18-36.

Cummins disseminates an imbalance between student home and school cultures which explains why minority students may not perform as well in education as majority culture students. Hard copy available through Interlibrary Loan through Library and Archives Canada. ISSN: 0017-8055.

Doige, L.A.C. (2003). A missing link: Between traditional Aboriginal education and the

western system of education. Canadian Journal of Native Education 27.2: 144-160. Davis, S. (1986). The participation of Indian and Métis parents in the school system. Canadian Journal of Native Education 13.2: 32-39.

Davis observes that minority parents want to be involved as active participants in their children’s education but institutional authorities resist parental participation. Hard copy available through Interlibrary Loan through Library and Archives Canada. ISSN: 0710-01481.

Dei, G. S., Budd Hall, J., & Golden Rosenberg, D. (Eds.) (2000). Indigenous knowledge in global contexts: Multiple readings of our world. Toronto: OISE Press.

x, 282 p.; 23 cm. Available through Interlibrary Loan through Library and Archives Canada. ISBN: 0802042007 (bound) and 0802080596 (pbk.).

*Delpit, L. D. (1988). The silenced dialogue: Power and pedagogy in

educating other people's children. Harvard Educational Review 58.3: 280-298. *Demmert, William G., and John C. Towner (2003). A review of the research literature

on the influences of culturally based education on the academic performance of Native American students. Portland: Northwest Regional Educational Laboratory.

Available online at http://www.nwrel.org/indianed/cbe.pdf. Deshpande, A. (2006). A new learning spirit in rural Bihar. WFS (Women’s



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Feature Service. Retrieved 24th December, 2006 from http://www.wfsnews.org. Dossey, L., M.D. (1997). Be careful what you pray for...you just might get it. New

York: HarperCollins Publishers.

“For traditional Navajos, talking about such things [things that could go wrong] in advance may set them in motion – the equivalent of a hex or curse.” (p. 38)

“Prayer is one of the most powerful methods of mental imagery known to humankind, and most people who pray invoke images.” (p. 97)

“...Native Americans and other individuals who have not severed their communication skills with the nonhuman world.” (p. 167). Item may be purchased from Amazon at www.amazon.com.

Dumont, J. (1997). Kinoomaadwinin “teachings”. Mississaugas of New Credit, ON.

Quote from the book:“SPIRIT BEGINNINGS:...when we were still at the Creator’s side, we are given the intention and purpose of our life...From the very beginning, the spirit is endowed with four gifts to help it to live in this lift...kindness, honesty, sharing and strength.” (p. 16). Location unknown.

*Eller, R. (1989). Johnny can’t talk either: The perpetuation of the deficit theory in classrooms. Reading Teacher 42.9: 670-674. *Ellsworth, E. (1989). Why doesn’t this feel empowering? Working

through the repressive myths of critical pedagogy. Harvard Educational Review, 59.3: 297-324.

Ermine, W. (1995). Aboriginal epistemology. In M. Battiste & J. Barman, First Nations Education in Canada: The Circle Unfolds. Vancouver: UBC Press.

Ermine’s essay compares two different world-views: a Western world-view that

dominates thinking and explores outer space, or the physical and an Aboriginal world-view that is still waiting to be told, one in which explores the path into the inner space, the metaphysical. Focusing on Aboriginal world-view, Ermine’s aim of the paper is: “to discuss ideology in relation to the Aboriginal world-view… [and to] examine the premise that Aboriginal people were on a valid search for subjective inner knowledge in order to arrive at insights into existence” (102). What was found in this inner search became the source for Aboriginal epistemology.

Ermine, W. (2000). A critical examination of the ethics in research involving Indigenous

peoples. M.Ed. Thesis, Indian and Northern Education, College of Education, Department of Educational Foundations, U of Saskatchewan.



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ix, 149, [8] leaves; 29 cm. Available through Interlibrary Loan through the University of Saskatchewan Library.

Findlay, L. M. (2000a). Always Indigenize! The radical humanities in the postcolonial Canadian universities. ARIEL, 31, 307-326.

Article available through Interlibrary Loan through Library and Archives Canada. ISSN for journal: 0004-1327.

First Rider, A. (1994). Sweet grass visions: the combination of Trickster and theatre for the transmission of culture. Unpublished master’s thesis, University of Calgary, Calgary, Alberta, Canada.

First Rider advocates a policy of ‘non-interference’ for those who are seeking their learning spirit. Like other researchers of the learning spirit, First Rider sees the relationship between environment, ecological teachings, and learning. Available through Interlibrary Loan through Library and Archives Canada. ISBN: 0315993553.

Frazer, Barbara (2006). Berry picking as applying Nitamioswin knowledge and pedagogy: A narrative of a Sakaw (Bush) Cree woman’s ways of coming to know and learn. Unpublished Master’s project. University of Saskatchewan. Saskatoon, SK. Frazer demonstrates a re-connecting of herself to her learning spirit through the

traditional practice of picking and gathering. Available through the University of Saskatchewan, College of Education.

Goleman, D. (1995). Emotional intelligence: Why it can matter more than IQ. New

York: Bantam Books.

“Students who are anxious, angry, or depressed don’t learn; people who are caught in these states do not take in information efficiently or deal with it well.” (78)

“When emotions overwhelm concentration, what is being swamped is the mental capacity cognitive scientists call “working memory” - the ability to hold in mind all information relevant to the task at hand.” (79)

“Anxiety undermines the intellect...Anxiety also sabotages academic performance of all kinds.” (83)

“The number of worries that people report while taking a test directly predicts how poorly they will do on it.” (84)



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“The resulting anxiety and bewilderment can themselves interfere with their ability to learn effectively.” (122)

“Abuse: The Extinction of Empathy...abused children...As they go through life, they

are, as a group, more likely to have cognitive difficulties in learning...” (198)

“One way to get at the picture frozen in the amygdala is through art.”(209)

“Learning doesn’t take place in isolation from kids’ feelings. Being emotionally literate is as important for learning as instruction in math and reading.” (262)

“Great spiritual teachers, like Buddha and Jesus, have touched their disciples’ hearts

by speaking in the language of emotion, teaching in parables, fables and stories.” (294). Monograph is available from the University of Saskatchewan Murray Library.

Goleman, D. (n.d.). Hope emerges as key to success in life. Retrieved 23 February 2006

from http://www.nypsychotherapy.com/hope.html.

Grande, Sandy. Red Pedagogy: Native American social and political thought. Oxford: Rowman & Littlefield Publishers, 2004.

Red Pedagogy is a response to European critical theory. Grande is calling for recognition of indigenous intellectual disciplines which have influenced thought and have been integrated into all cultures of the earth.

Graveline, J. (1998). Circle works: Transforming Eurocentric consciousness. Halifax:

Fernwood Press. 304 p.: ill. ; 23 cm. Book is available at the University of Saskatchewan library. Haig-Brown, C. (1988). Resistance and renewal: Surviving the residential school. Vancouver: Tillicum Library.

Haig-Brown supports the notion that primary and secondary educational institutions resist active involvement of parents in the education of their children. Available through Interlibrary Loan through Library and Archives Canada. ISBN: 0889781893.

Hawkins, D.R., M.D., Ph. D. (1995, 1998, 2002). Power vs. force, the hidden

determinants of human behavior. Carlsbad: Hay House.

Quotes from the monograph: “Man thinks he lives by virtue of the forces he can control, but in fact, he’s governed by power from unrevealed sources, power over which he has no control. Because power is effortless, it goes unseen and unsuspected.



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Force is experienced through the senses; power can be recognized only through inner awareness.” (p. 37)

“...whenever force meets power, force is eventually defeated.” (p. 73)

“Every thought, action, decision, or feeling creates an eddy in the interlocking, interbalancing, ever-moving energy fields of life, leaving a permanent record for all of time...In this interconnected universe, every improvement we make in our private world improves the world at large for everyone...simple kindness to one’s self and all that lives is the most powerful transformational force of all.” (p. 128)

“Another useful concept is Rupert Sheldrake’s notion of morphogenetic fields...Once it’s created, it exists as a universally available pattern throughout the invisible universe.”

“To become more conscious is the greatest gift anyone can give to the world...” (p. 285). Monograph is available through Interlibrary Loan through Library and Archives Canada, ISBN: 1561709336 (trade paper).

Henderson, J. Y. (2000). Ayukpachi: Empowering Aboriginal thought. In M. Battiste (ed.), Reclaiming Indigenous voice and vision (pp. 248-278). Vancouver, BC: UBC Press.

Book chapter available through Interlibrary Loan through Library and Archives Canada. ISBN: 077480243X (pbk.: v.1).

Henderson, J.Y. (Sa’k’ej) (2000). The context of the state of nature. In

M. Battiste (Ed). Reclaiming indigenous voice and vision. Vancouver, Toronto: UBC Press. 11-38. Henderson argues that every Aboriginal person must find and understand their gifts through interaction with the environment. Henderson describes the process of finding the learning spirit and ‘becoming complete.’ There is a need to establish a relationship with the forces of nature. Available through University of British Columbia Press.

Hunt, V.V. (1996). Infinite mind, science of the human vibrations of consciousness.

Malibu: Malibu Publishing.

Quotes from the monograph: “Now I knew that teachers, instead of just providing the physical aspects of experiences, also should provide the high level vibrations to activate the mind fields of their students.” (P. 96)

“When one represses emotion, one’s body hurts; when one represses consciousness, one’s mind aches; when one represses spirituality, one’s soul suffers.” (279).



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Monograph is available through Interlibrary Loan through Library and Archives Canada. ISBN: 0964398818.

Jones, C. (forthcoming). Unbalanced – The impact of residential school on second and

third generations. Calgary: Literacy Alberta.

Quotes from the forthcoming monograph: “It is when we understand our past and where we come from that we can truly embrace the wonderful things that life has to offer.” (p. 1)

“Working with Anishnabek people...has provided me with a respect for the resiliency of my people.” (p. 1)

“In Anishnabek culture, it is believed that we choose our parents. The choice is made because there is something to learn by our births. In this choosing we are given the blueprint for our lives.” (p. 3)

“My experience has been that many First Nations people, including me, have difficulty finding the correct words to express our ideas, emotions and thoughts. But when provided with images or words, they could then express a relationship to them and open some discussion.” (p. 12)

“The Spiritual part of yourself is the essence of who you are.” (p. 13).

Kawagley, A. O. (1995). A Yupiaq worldview: A pathway to ecology and spirit. Prospect

Heights, IL: Waveland Press, Inc. vi, 168 p.: ill.; 23 cm. Available through Interlibrary Loan through Library and

Archives Canada. ISBN: 1577663845 (pbk.). King, C. (1991). Indian worldview and time. In E. J. McCullough & R. L. Calder (Eds.),

Time as a human resource (pp. 183-187). Calgary, AB: The University of Calgary Press.

viii, 355 p.: ill. ; 23 cm. Available through Interlibrary Loan through Library and

Archives Canada. ISBN: 1895176042.

Knight, D. (2001). The seven fires: Teachings of the bear clan as recounted by Dr. Danny Musqua. Saskatoon, SK: Many Worlds Publishing.

Location unknown.



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Knight, D. (1999). The seven fires: The lifelong process of growth and learning as explained by Saulteaux Elder Danny Musqua. M.Ed. Project. University of Saskatchewan, Saskatoon, SK.

99 p.; 20 cm. Available through Interlibrary Loan through Library and Archives Canada. Amicus no. 26383679.

Lipton, B., Ph. D. (2005). Biology of belief, unleashing the power of consciousness,

matter & miracles. Santa Rosa: Mountain of Love/Elite Books.

“Just like a single cell, the character of our lives is determined not by our genes but by our responses to the environmental signals that propel life. (p. 15)

“...students’ success...They needed to hear they were first-rate students in order to believe that they could perform as first-rate students.” (p. 48)

“Beliefs control biology!” (p. 135)

“In the words of Mahatma Gandhi: Your beliefs become your thoughts Your thoughts become your words Your words become your actions Your actions become your habits Your habits become your values Your values become your destiny” (p. 144)

“...human intelligence can only be fully understood when we include spirit (“energy”)

or what quantum physics-savvy psychologists call the “superconscious” mind.” (p. 162)

“The latest science leads us to a worldview not unlike that held by the earliest civilizations, in which every material object in Nature was thought to possess a spirit. The Universe is still thought of as One by the small number of aborigines who survive. Aboriginal cultures do not make the usual distinctions among rocks, air and humans; all are imbued with spirit, the invisible energy. Doesn’t this sound familiar? This is the world of quantum physics, in which matter and energy are completely entangled.” (p. 186). Item may be purchased from Amazon at www.amazon.com.

Little Bear, L. (2000). Jagged worldviews colliding. In M. Battiste (Ed.). Reclaiming indigenous voice and vision. Vancouver: University of British Columbia

Press. 77-85.



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Little Bear details the value of the extended family in childrearing and education. Language is a critical component of this education. Book is available for purchase through the University of British Columbia Press.

Mark, C. W., Ph. D. (2002). Spiritual Intelligence (SQ), the symbiotic relationship

between spirit and the brain, insights into the postmodern journey of spirituality and holistic health. Bloomington: AuthorHouse.

Quotes from the monograph: “As Gandhi said, “Anger is an acid that can do more harm to the vessel in which it stands than to anything on which it is poured.” (p. 185)

“As people gradually mastered alphabets and were able to convert them into words and sentences, a major revolution occurred in the brain. That was followed by another major revolution when human beings developed reading and writing. And with the printing press and mass production of written materials, reading and writing, the left-brain has gone through revolutionary changes. Now in the twenty-first century with the invention of computers and the Internet, some changes might be occurring in our brains. All of these innovations have contributed to the strength or the dominance of the left brain.” (p. 203)

“Joseph Bogen, a neurosurgeon involved in split-brain research, believes that research on hemispheric differences has important implications for education. He argues that the current educational system neglects the development of important “nonverbal” abilities. As a result, he claims, ‘we are starving one half of the brain and ignoring its potential contribution to the whole person.’” (p. 220)

“For Huxley, the most fundamental missing element in our current educational curriculum is the body. “Non-verbal humanities” would include educating our emotions and also grounding our youngsters in spiritual tools, knowledge and techniques.” (230). Item is available from Amazon at www.amazon.com.

*Martin, K., and Mirraboopa, B. (2001). Ways of knowing, ways of being and ways of

doing: Developing a theoretical framework and methods for Indigenous re-search and Indigenist research. Paper presented at the Australian Institute of Aboriginal and Torres Strait Islander Studies Conference 2001. Retrieved November 12, 2007, from http://www.aiatsis.gov.au/__data/assets/pdf_file/5718/MARTIN.pdf.

McConaghy, C. (2002). Rethinking Indigenous education: Culturalism, colonialism, and the politics of knowing. Flaxton, AU: Pressed Post.

Available through Interlibrary Loan through Library and Archives Canada. ISBN: 1876682027.



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Monks, Arline. Breaking down the barriers to learning: The power of the arts. The Journal of Court, Community, and Alternative Schools 52-56. Available online at http://www.jccasac.org/journal/Spring2001.pdf.

*Moore, S., Tulk, W. & Mitchell, R. (2005). Qallunaat crossing: The southern-northern

divide and promising practices for Canada’s Inuit young people. The First Peoples Child & Family Review 2.1; 117-29.

Morse, M., M.D., with Perry, P. (2000). Where God lives, the science of the paranormal

and how our brains are linked to the Universe. New York: Cliff Street Books.

Quotes from the book: “...children who have had NDEs (near death experiences)...Not only are these children better balanced in their physical and mental lives, but they are better balanced spiritually. They eat better food, they do better in school, and are more mature than most of their peers. They are aware of a connection with the universe that most other kids don’t even know exists. They feel a purpose in living, and they don’t fear that death is the “end of it all.” They trust their intuitions and feel they can connect with the divine presence they saw when they hear died, without having nearly to die again.” (p. 2).

“I suddenly understood I was a body within a soul, not the other way around.” (p. 5). Item is available through Interlibrary Loan through Library and Archives Canada, ISBN: 0060175044.

Murdoch, J. (1986). The legacy of dress-up creek: Formal education for northern

Algonquian hunters. Ph.D. Thesis, U of Manitoba.

[vii], 274 leaves: ill., maps. Available through Interlibrary Loan through Library and Archives Canada. Amicus No. 17449809.

Neil, R. (ed.) (2000). Voice of the drum. Brandon, MB: Kingfisher Publications.

289 p.: col. ill.; 23 cm. Available through Interlibrary Loan through Library and Archives Canada. ISBN: 0968675603.

Odjig, White, L. (1994). Ojibway traditional values: Teachings of the seven grandfathers. Native Language in Ontario, 9 (3), 6-8.

Location unknown.

Pearsall, P., Ph. D. (1998). The heart’s code. New York: Broadway Books.

Quotes from the book: “The real voyage of discovery consists not in seeking new lands but in seeing with new eyes.” (p. xii)



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“We often say that the world is so hectic that we cannot hear ourselves think, but the real

problem is that our brain is thinking so hard we can’t hear our heart think, so we are unable to tune into our cellular memories of the natural healthy rhythm of life.” (p. 66)

“In effect, every child is born with an ‘inner elder’ that lives within her for her entire existence.” (p. 130). Item is available through Library and Archives Canada. ISBN: 0767900774 (hard cover). Pelletier, J.M. (2006). The First of All Things: The Significance of Place in Métis

Histories and Communities in the Qu’Appelle Valley, Saskatchewan. M.A. Thesis, U of Alberta.

Pert, C.P. (1997). Molecules of emotion. New York: Scribner.

Quote from the book: “Each of us has his or her own natural pharmacopoeia – the very finest drugstore available at the cheapest cost – to produce all the drugs we ever need to run our bodymind in precisely the way it was designed...our own endogenous drugs...Just as we can harness the power of our minds for physical healing, so can we do the physical things to help heal our feelings...” (p. 272). Item available at the University of Saskatchewan Murray Library.

Razack, S. H. (1998). Looking white people in the eye: Gender, race, and culture in courtrooms and classrooms. Toronto: University of Toronto Press.

This book challenges the widely held view that relations between dominant and subordinate groups can be unmarked by histories of oppression, as many cultural diversity theorists, educators, and legal practitioners presume. In this view, problems of communication are mere technical glitches caused by cultural and other differences, and educators and legal practitioners need only learn various "cross-cultural" strategies to manage these differences. What makes the cultural differences approach so inadequate in the classroom is not that it is wrong, because people in reality do have culturally specific practices that must be taken into account, but that its emphasis on cultural diversity too often descends to a superficial reading of differences that makes power relations invisible and keeps dominant cultural norms in place. This book examines how relations of domination and subordination stubbornly regulate encounters in the classroom and courtroom and shape what can be known, thought, and said. Essays focus on intertwining systems of domination--capitalism, patriarchy, and White supremacy--as they affect the experiences of Canadian Aboriginal women, other Canadian minority groups, and women with developmental disabilities in college classrooms and in court cases involving sexual assault and immigration issues. (Contains references, a bibliography, and an index). (SV)



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Relland, M.R. (1998). The teachings of the bear clan as told by Saulteaux elder Danny Musqua. Unpublished graduate thesis. University of Saskatchewan, Saskatoon, Saskatchewan. Relland uses qualitative data gleaned from interviews with elder Danny Musqua to demonstrate the authority of elder teachings in education. Amicus No. 28771532.

Rymer, John Ewan & Alladin, Ibrahim (1996). Strategies for antiracist education. In M.I. Alladin (Ed.). Racism in Canadian schools. Toronto, New York: Harcourt

Brace. 157-72. Rymer and Alladin propose that for successful antiracism education to occur,

everyone involved in the task of education must investigate their beliefs, stereotypes, and biases. The purpose for Rymer and Alladin of antiracist education ‘is to influence social change.’ Available through Interlibrary Loan through Library and Archives Canada. ISBN: 0774734922.

Schissel, B. & Wotherspoon, T. (2002). The legacy of school for Aboriginal people. New York: Oxford University Press.

viii, 176 p.: ill.; 21 cm. Available through Interlibrary Loan through Library and Archives Canada. ISBN: 0195416643.

Schulz, M. L., M.D., Ph. D. (1998). Awakening intuition, using your mind-body network

for insight and healing. New York: Harmony Books. Quotes from the monograph: “When you’re awake, only about 10 percent of your

brain is firing at any given time. But when you’re asleep, the whole thing lights up. (42)

“...The actual stress of a life event won’t have as much effect on you as the way you

perceive that event.” (P. 166). Item available from the University of Saskatchewan Murray Library.

Semchison, M.R.S. (2001). Ways of learning: Indigenous approaches to knowledge:

Valid methodologies in education. The Australian Journal of Indigenous Education 29.2. Retrieved 23rd November, 2006 from http://www.uq.edu.au/ATSIS/ajie/fulltext/2001292810.pdf.

Seymour, M. (Ed.) (2004). Educating for humanity: Rethinking the purposes of

education. Boulder: Paradigm Publishers. Networks and the web of life : the science behind an integral, sustainable culture : an

interview with Fritjof Capra / by Mike Seymour -- An evolutionary threshold : calling



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on humanity's "double wisdom" : an interview with Duane Elgin / by Carter Phipps -- Authentic living and teaching : rejoining soul and role : an interview with Parker J. Palmer / by Mike Seymour -- Mentoring the genius of our youth : watering the seeds of the future : an interview with Michael Meade / by Lauren de Boer -- Teachers : the heart of education / Sam M. Intrator -- Downside up: getting education right / Ronald G. Veronda -- How schools can empower our children: an interview with Deborah Meier / by Mike Seymour -- Caring as a foundation for learning: an interview with Nel Noddings / by Mike Seymour -- Creating a school community / Eric Schaps -- Community in school : an interview with Thomas Sergiovanni / by Mike Seymour -- The bridges to civility : empathy, ethics, civics, and service / Sheldon Berman -- Multicultural education : access, equity, and social justice : an interview with Sonia Nieto / by Mike Seymour -- Educating global citizens in a diverse world / James A. Banks -- Ethics and ecology / Thomas Berry -- Deciding for life and our children's future : an interview with David Orr / by Mike Seymour -- Ecological education : extending the definition of environmental education / Gregory A. Smith and Dilafruz R. Williams -- Returning home with empty hands / David Jardine -- A vision of schools with spirit / Linda Lantieri -- Making meaningful connections in school / Nancy Carlsson-Paige -- Making space for the mystery : reawakening life and spirit in teaching and learning : an interview with Parker J. Palmer / by Mike Seymour -- Way of the brave : an indigenous perspective on "character education" / Don Trent Jacobs -- Nourishing soul in secular schools / Rachael Kessler. Copy is available through www.amazon.com and through Interlibrary Loan through Library and Archives Canada. ISBN: 1594510644 (cloth) and ISBN: 1594510652 (paper).

Spirituality in higher education. New Directions for Teaching and Learning 104 (Winter

2005).

Quotes from this special edition on spirituality in higher education: “Palmer (1987) calls objectivism in higher education a “seemingly bloodless epistemology.” (Speck, p. 6)

“(Palmer (2003) asserts, “A spiritualized curriculum values physical, mental, spiritual knowledge and skills. It presents knowledge within cultural and temporal contests, rather than as facts to be memorized or dogma to be followed. It is integrative across all disciplines emphasizing inter-relationships and inter-connectedness.” It challenges students to find their own place in space and time, and to reach for the highest aspirations of the human spirit.” (p. 1) (Buttery, Roberson, p. 41-42). Item available at http://www3.interscience.wiley.com.cyber.usask.ca/journal/112168168/issue or through subscription.

St. Denis, Verna, and Dr. Eber Hampton (2002). Literature review on racism and the

effects on Aboriginal education. Prepared for the Minister’s National Working Group on Education, Indian and Northern Affairs Canada, Ottawa, Ontario. Retrieved 23 April 2007 at http://www.ainc-inac.gc.ca/pr/pub/krw/rac_e.pdf.



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Stiffarm, L. (Ed.) (1998). As we see it…Aboriginal pedagogy. Saskatoon, SK: University of Saskatchewan Extension Press.

Available through Interlibrary Loan through Library and Archives Canada. ISBN: 0888803842.

Suzuki, D. & Vanderlinden, K. (1999). You are the Earth. Vancouver: Greystone

Books.

Quote from the book: “Native people often say, “The Earth is our mother.” As a scientist, I have come to know that they are right. We are made of water, air, and the food we eat from the Earth’s soil. I’ve come to realize...that it is a mistake to think of the environment as something “out there,” separate from us. We are the Earth. ” (p. 7). Item available at the University of Saskatchewan Education Library.

Taylor, D., Crago, M., & McAlpine, L. (1993). Education in Aboriginal communities: Dilemmas around empowerment. Canadian Journal of

Native Education 20.1: 176-183.

Answers the question: why do minority students not feel welcome in schools? The Forbes Solution (2007). Generational Emotional Intelligence: Managing the

generations at work. June 19, 2007. Forbes assesses workplace atmosphere in terms of the generational origin of its

members for a presentation for the managers employed by the Government of Canada. Thiong’o, Ngugi wa (2003). Decolonizing the Mind: The Politics of Language in African

Literature. Oxford: East African Educational Publishers.

Ngugi describes this book as “a summary of some of the issues in which I have been passionately involved for the last twenty years of my practice in fiction, theatre, criticism and in the teaching of literature. In the eighteenth and nineteenth centuries Europe stole art treasures from Africa to decorate their houses and museums; in the twentieth century Europe is stealing the treasures of the mind to enrich their languages and cultures….”

*Uhrmacher, P. Bruce (1993). Making Contact: An Exploration of Focused Attention

between Teacher and Students. Curriculum Inquiry 23.4: 433-44. William, R. B. (2006). 36 Tools for building spirit in learning communities. Thousand

Oaks, CA: Corwin Press.



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[Publisher’s description from http://www.loc.gov.cyber.usask.ca/catdir/enhancements/fy0658/2005035812-d.html] Many of today’s schools suffer from stress fractures as they struggle with challenges of achievement gaps, class sizes, differentiating instruction for diverse students, and responding to ever greater demands for accountability. Longtime facilitator Bruce Williams gets to the heart of the matter, emphasizing that change is not just external, but also comes from within through revitalized individuals and strong culture. Williams provides administrators with essential tools to nurture the spirits of hard-working professionals and raise morale in their school communities. Each chapter ends with step-by-step activities that build on featured concepts and speed the transition from theory to practice, from struggle to success. The book focuses on seven important aspects of underlying structure that can leverage new patterns of confidence and achievement: Participative processes such as mentoring Visible achievements Common understandings Guided reflections Inspiring success stories Community-building rituals Powerful symbols In powerful, well-formed cultures, common spirit is strong. This book provides everything educators need to work together to transform their learning community into a culture of vitality, energy, vision, and purpose. Available from www.amazon.com and through Interlibrary Loan through Library and Archives Canada. ISBN: 1412913446 (cloth) and 1412913454 (paperback).



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Policy Studies, Policy Histories, Contexts Aboriginal and Torres Strait Islander Justice Commissioner (2005). Social justice report

2005. Canberra: Author. Retrieved 17 August 2007 at http://www.hreoc.gov.au/social_justice/health/health_summary.html.

Chapter two of the report addresses Aboriginal and Torres Strait Islander health and

may be downloaded at http://www.hreoc.gov.au/social_justice/sjreport05/pdf/sjr-chapter02.pdf.

Aboriginal and Torres Strait Islander Justice Commissioner (2006). Social justice report

2006. Canberra: Author. Retrieved 17 August 2007 at http://www.hreoc.gov.au/social_justice/sjreport06/index.html.

*Aboriginal Early Childhood Development Roundtable (2004). Many voices, common

cause: A report on the Aboriginal Leadership Forum on Early Childhood Development. Retrieved 13 January 2008 from http://www.acc-society.bc.ca/files_new/pdf_documents/Addressing%20Training%20Needs%202004.pdf.

*Aboriginal Research Institute of Six Nations Reserve (2005). National dialogue on

federal Aboriginal early childhood development strategy. Retrieved 13 January 2008 from http://www.accel-capea.ca/pdf/Edited%20ARI%20National%20Dialogue%20Eng%20May%2006-05.pdf.

Aboriginal School Success Mandate: Reports and Recommendations: Commission on

Education. February, 2007.

Report of a Government of Quebec Commission. The report contains 18 recommendations ranging from school infrastructure to language programming. The recommendations are targeted toward building ‘a better cultural identity for youth and adults and to promote new educational projects for the Native population of Quebec’ (8).

Adams, H. (1999). Tortured Peoples: The Politics of Colonization. Penticton: Theytus Books.

Adams presents an Aboriginal perspective on the socio-political changes which have affected the Métis and other Native populations. The book examines the political struggles which Native groups have been engaged in during the process of



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decolonization, focusing on the reasons for more recent militant actions of Aboriginal peoples.

Assembly of First Nations (2005). First Nations early learning and child care action plan.

Assembly of First Nations (2005). For the next seven generations: Early learning and

child care programs for children in First Nations and Inuit communities. AFN Consultation with BC First Nations Community Representatives. Hosted by the Aboriginal Child Care Society. Richmond, BC.

Both Assembly of First Nations studies present, using consultations with their

constituents, thoughts on the impact of the federal government development of a single-window service for childcare and early learning in Canada. The Action Plan is available at www.afn.ca/cmslib/general/elcc.pdf. For the Next Seven Generations is available at http://www.acc-society.bc.ca/files_new/pdf_documents/BC%20First%20Nations%20ELCC%20Consultation%20Report%20Sept%2028%202005.pdf.

*Association of Canadian Community Colleges (2005). Meeting the needs of Aboriginal

learners. Retrieved 13 January 2008 at http://www.accc.ca/ftp/pubs/200507_Aboriginal.pdf

“The Assembly of First Nations has highlighted that, based on INAC data, about 70 percent of Aboriginal students on-reserve will never complete high school given the graduation rates which range from 28.9 percent to 32.1 percent annually...The 2004 Report of the Auditor General of Canada...estimated that it would take 28 years for Aboriginal people living on reserves to reach parity with the Canadian population.” (p. 4)

“Barriers to Aboriginal Learners’ Participation in Post-Secondary Education:

• Historical...assimilationist education policies...the residential school system...Many Aboriginal learners have developed a feeling of distrust

• Social – family responsibilities, a lack of role models, social discrimination, unemployment and poverty

• Lack of academic preparation and prerequisites of Aboriginal students...such as mathematics and science or lack the skills needed to succeed, such as study skills, time management, and computer literacy...tend to be older...often require upgrading in basic academic skills in order to succeed their programs

• Financial...the Statistics Canada 2001 Aboriginal peoples Survey found that finances was one of the two top reasons among the Aboriginal non-reserve population for not finishing post-secondary studies...according to the Assembly of First Nations currently 10,000 First Nations students who are eligible and looking to attend post-secondary



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education are on waiting lists because of under-funding....funding has not increased since 1994...The Assembly of First nations also found that Aboriginal students only receive enough funding to cover 48 percent of the estimated average provincial cost per student per academic year.

• Geographic • Cultural • Individual and personal” (p. 7-9) Auchterlonie, Sandy (2002). Youth in transition study. Yellowknife: Author. Retrieved

19 June 2007 at http://www.ece.gov.nt.ca/Publications/PDF%20Publications%20Files/Employment/Youth_In_Transition_Study.pdf.

Auditor General of Canada (2000). Indian and Northern Affairs Canada: Elementary and

secondary education. Report to the House of Commons, Chap. 4. Ottawa, ON: Minister of Public Works and Government Services Canada. Retrieved 20 June 2007 at http://www.oag-bvg.gc.ca/domino/reports.nsf/html/0004ce.html/$file/0004ce.pdf.

Ball, J. (2004). As if indigenous knowledge and communities mattered: Transformative

education in First Nations communities in Canada. American Indian Quarterly. 28.3-4 (Sum-Fall): 454-479.

This article describes a unique approach to Indigenous community development through community-based education partnerships between First Nations and postsecondary institutions in Canada. Using a "generative curriculum model," Indigenous knowledge is brought into the process of teaching and learning by community Elders, and this is considered alongside Eurowestern theory, research, and practice. Evaluation research has documented the success of these partnerships in supporting an unprecedented high rate of postsecondary diploma completion among the First Nations community members. The use of a community of learners approach has also been shown to create conditions for community development by reinforcing the value of Indigenous knowledge, rekindling processes of intergenerational teaching and learning, increasing social cohesion, and securing community commitment to create programs of support for young First Nations children and families. (Contains 45 endnotes.) (ERIC)

Barman, J., McCaskill, D., & Hébert, Y. (1986). Indian education in Canada: The legacy. Vancouver, BC: UBC Press.

172 p. Book available through Interlibrary Loan through Library and Archives

Canada. ISBN: 077480243X (pbk.: v.1).



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Barnhardt, R., Comp. (1996). Indigenous education around the world. Workshop papers from the world indigenous people's conference: Education (Albuquerque, new Mexico, June 15-22, 1996).

This proceeding contains 35 reports, presentations, and workshop summaries from the fourth triennial World Indigenous People's Conference: Education, held in June 1996. The papers are organized around six broad headings: research papers and reports, tertiary program descriptions, teacher education, community initiatives, language, and health education. Two additional sections contain the Coolangata Statement--the conference's "declaration of indigenous people's education rights--and a complete set of workshop abstracts and presenter information. The presentations deal with a wide range of indigenous educational issues in the United States, Canada, Australia, and New Zealand. They demonstrate that indigenous definition and control of the educational agenda has progressed on several fronts in all of the nations represented at the conference. A tidal wave of initiatives is under way, aimed at placing indigenous beliefs, values, knowledge systems, and ways of knowing into the educational arena at all levels. (Author/SV)

*Battiste, M. (2005). State of Aboriginal Learning: Background Paper for the ‘National

Dialogue on Aboriginal Learning,’ November 13 and 14, 2005, Ottawa.’ Canadian Council on Learning, Ottawa, ON. Retrieved 17 June 2007 from http://www.ccl-cca.ca/NR/rdonlyres/210AC17C-A357-4E8D-ACD4-B1FF498E6067/0/StateOfAboriginalLearning.pdf.

Battiste, M. (1994). You can’t be the doctor if you’re the disease: The tenets of

systemic colonialism in Canadian educational research and policy. Paper presented to the Learned’s Society CCWE/SCOPR, June 16.

Copy available from the author. BC college and institute aboriginal former student outcomes, 1999. Special report

on aboriginal former students from the 1995, 1997, and 1999 BC college and institute student outcomes surveys. For full text: http://outcomes.ceiss.org/Publications/aboriginal/ab.

This report examines the employment, further education, and satisfaction outcomes of Aboriginal and non-Aboriginal former students who attended public colleges and institutes in British Columbia (Canada). Data were drawn from 1995, 1997, and 1999 surveys of 2,323 Aboriginal and 55,252 non-Aboriginal former students approximately 9 months after they completed all or most of their program. Outcomes were compared for arts and science programs, applied programs (those leading to employment in a specific field), and adult basic education (ABE) programs (those providing education at the secondary level or lower). Aboriginal students were more likely to be female and older, compared to other survey



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respondents. Aboriginal students were more inclined to enroll for academic or credential-related reasons than non-Aboriginal students. More Aboriginal students were enrolled in ABE programs than non-Aboriginal students. Aboriginal students were less likely (47 percent) to be employed full-time than non-Aboriginal students (61 percent). The rate of going on to further studies increased for Aboriginal respondents in applied and ABE programs but changed little in arts and sciences programs. Although a majority of Aboriginal respondents reported that their education prepared them very well for further studies or for getting and performing their jobs, some Aboriginal students wanted more Aboriginal content in the curriculum, better day-care facilities, increased tutoring and individual attention, better instructors, and increased student services. Appendices contain notes on the survey project, a glossary, and data tables. (TD)

Berliner, D. C. Critical needs in teacher education. Journal of Industrial Teacher Education, 22(4), 5-11.

The author states that this is the time for the reform of teacher education. It is not a time to abandon teacher education by providing certification to non-trained teachers. It really is a time for the nation and each state to pay for quality teacher education. (CT).

*Blackstock, C. & Bennett, M. (n.d.). Policy paper on Aboriginal children. National

Children’s Alliance. Retrieved 13 January 2008 from http://www.nationalchildrensalliance.com/nca/pubs/2003/Aboriginal_Children-Blackstock_%20Bennett.pdf.

Brant-Castellano, M., Davis L., & Lahache, L. (2000) (Eds.). Aboriginal education: Fulfilling the promise. Vancouver, BC: University of British Columbia Press.

Marie Battiste, Foreword, Acknowledgments, Marlene Brant Castellano, Lynne Davis, Louise Lahache, Introduction, Part one: A journey through history: Pursuing the promise, Frances Abele, Carolyn Dittburner, Katherine A. Graham, Towards a shared understanding in the policy discussion about Aboriginal education, Part two: Aboriginal languages and communications: Voicing the promise, Mark Fettes, Ruth Norton, Voices of winter: Aboriginal languages and public policy in Canada, Yvonne Hebert, The state of Aboriginal literacy and language education, Gail Guthrie Valaskakis, Telling our own stories: The role, development, and future of Aboriginal communications, Part three: Innovations in education practice: Renewing the promise, Brenda Tsioniaon LaFrance, Culturally negotiated education in First Nations communities: Empowering ourselves for future generations, Sheila Watt-Cloutier, ‘Honouring our past, creating our future: Education in northern and remote communities, Lorna Williams, Urban Aboriginal education: The Vancouver experience, Marlene Brant Castellano, The information legacy of the Royal Commission on Aboriginal Peoples, Kathy L. Hodgson-Smith, Issues of pedagogy in



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Aboriginal education, Part four: Post-secondary education: Negotiating the promise, John Dorion, Kwan R. Yang, Metis post-secondary education: A case study of the Gabriel Dumont Institute, Ethel Gardner, First Nations House of Learning: A continuity of transformation, Eber Hampton, First Nations-controlled university education in Canada, Lynne Davis, Electronic highways, electronic classrooms: Distance education in Canada, Marlene Brant Castellano, Lynne Davis, and Louise Lahache, Conclusion: Fulfilling the promise, App Recommendations of the Royal Commission on Aboriginal Peoples regarding education, Contributors, Index. xviii, 278 p.; 24 cm. Available through Interlibrary Loan through Library and Archives Canada. ISBN: 0774807822.

Canada. (1996). Report of the Royal Commission on Aboriginal Peoples, Volume 2. Ottawa, ON: Canada Communication Group.

Content description and text available at http://www.ainc-inac.gc.ca/ch/rcap/sg/sgmm_e.html.

Canada. (1997b). Research reports: Ethical guidelines. In For seven generations: An information legacy of the Royal Commission on Aboriginal Peoples. [CD ROM] Ottawa, ON: Libraxus Inc. ISBN 0-9698178-1-9.

Content description and purchase information available at http://www.libraxus.com/rcap/rcapcdrom.html.

*Canadian Council on Learning (2007). State of learning in Canada, no time for complacency. Ottawa, ON. Retrieved 13 January 2008 from http://www.ccl-cca.ca/NR/rdonlyres/5ECAA2E9-D5E4-43B9-94E4-84D6D31BC5BC/0/NewSOLR_Report.pdf.

Quotes from the report: “Ancestral languages and cultures are intrinsically tied to success in lifelong learning for Aboriginal peoples.”...growing recognition of the importance of community in the learning experience of young Aboriginal people. Consequently, there is a move toward a more holistic perspective on learning, in which parents, families, and Elders are extensions of the local school.” (p. 80)

“Indicators of Aboriginal learning must be broadened to measure more than simply years of schooling and performance on standardized assessments...do not recognize the cultural, physical, emotional and mental aspects of lifelong learning valued by Aboriginal Peoples.”

“At the same time there has been little consideration of the importance of informal and traditional educational activities in the community, informal community learning, including traditional arts and crafts, spiritual healing, traditional cooking and hunting



30

and other activities, is a widespread, vital – but too often unrecognized – form of Aboriginal learning.” (p. 81).

Canadian Teacher’s Federation (1999). Many voices, many journeys, symposium on

Aboriginal issues in education. Ottawa, ON. Quotes from the report: “...the following values/beliefs are almost universal. • The aboriginal worldview is spiritual, not scientific. • There is no duality between the mind and body. • Women are sacred – to be treated with utmost respect. • Children are a gift from the Creator, but the school system often damages the spirit of

the child. • Each child/individual is beautiful with special gifts. It is important to find the unique

beauty of the individual and treat him/her with respect. • The elder strives to be the ideal of Aboriginal society – a role model to be followed. • Teaching is done largely through observation, with elders talking and demonstrating. • Spiritual and emotional teaching is more important than technical skills.” (Rattray, p.

2)

“Acknowledging the diversity within Aboriginal cultures, providing localized context and meaning, centering indigenous knowledge, imagining, dreaming, creating and celebrating are central to the process of postcolonial reconstruction.” (Battiste, p. 16)

“I emphasize self-knowledge, the need to know oneself, and self-determination, pushing students to do their own research, bring in their own perspectives.” (Fitznor, p. 26). Report location unknown.

Cardinal, H. & W. H. (2000). Treaty Elders of Saskatchewan: Our dream is that our peoples will one day be clearly recognized as nations. Calgary, AB: University of Calgary Press.

x, 84 p.: ill., ports., photos.; 22 x 28 cm. Available through Interlibrary Loan through Library and Archives Canada. ISBN: 1552380432.

*Chartrand, Larry N., Tricia E. Logan, and Judy D. Daniels (2006). Métis history and experience and residential schools in Canada. The Aboriginal Healing Foundation Research Series. Ottawa: Author.

*Chiefs of Ontario (2005). Manifesto on First Nations. (Chapter on First Nations Literacy in Ontario) Toronto, ON.



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Claes, R. & Clifton, D. (n.d.). Needs and expectations for redress of victims of abuse at Native residential schools. Retrieved 04 August 2007 at http://epe.lac-bac.gc.ca/100/200/301/lcc-cdc/needs_expectations_redres-e/html/claes.html.

Corson, D. (2000). Community-based education for Indigenous cultures. In S. May (ed.). Indigenous community-based education. Clevedon: Multilingual Matters, Ltd. 8-19.

Introduction 1, Community-based education for Indigenous cultures 8, Indigenous education and the ecology of community 20, Language and education rights for Indigenous peoples 42, Emancipatory Maori education: Speaking from the heart 67, Indigenous community-based language education in the USA 79, The sociopolitical context of establishing Hawaiian-medium education 95, Towards a new age in Innu education: Innu resistance and community activism 109, Minorities with a minority: Language and the school in the Sami areas of Norway 124, Miscommunication between Aboriginal students and their non-Aboriginal teachers in a bilingual school 137, Authenticity and unification in Quechua language planning 160. The book is available at the University of Saskatchewan Education Library and as volume 11, no. 3 of the journal Language, culture, and curriculum.

Department of Education (n.d.). Aajiiqatigiingniq: A report on language instruction. Iqaluit: Author. Retrieved 19 June 2007 at http://www.gov.nu.ca/education/eng/pubdoc/Aajjiqatigiingnisumeng.pdf.

Note: Report from the Government of Nunavut. Department of Education (n.d.). Nunavut Adult Learning Strategy. Author. Retrieved

19 June 2007 at http://www.gov.nu.ca/education/eng/pubdoc/English_ALS_FINAL.pdf.

Department of Education and Department of Health and Social Services (2004). Early

learning and childcare update report 2003/2004. Author. Retrieved 19 June 2007 at http://www.gov.nu.ca/education/eng/pubdoc/ECD_UpRep_0304.pdf.

Note: Report from the Government of Nunavut Territory. *Friendly, Martha (2006). ‘Canadian early learning and child care and the Convention

on the rights of the child.’ Childcare Resource and Research Unit, University of Toronto. Occasional Paper; 22.

(2002). Gifted education in First Nations. Prepared for the Minister’s National Working

Group on Education, Indian and Northern Affairs Canada. Retrieved 19 June 2007 at http://www.ainc-inac.gc.ca/pr/pub/krw/gif_e.pdf.



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GNWT Departments of Education, Culture, and Employment, and Health and Social Services (2001). Framework for action: Early childhood development. Author. Retrieved 19 June 2007 at http://www.ece.gov.nt.ca/Publications/PDF%20Publications%20Files/Early%20Childhood/Framework%20for%20Action.pdf.

Government of Nova Scotia, Aboriginal Affairs Agency (1999). National Aboriginal

Youth Strategy: Prepared by the Working Group of the National Aboriginal Youth Strategy. Author. Retrieved 19 June 2007 at http://www.gov.ns.ca/abor/pubs/youstrat.pdf.

*Government of the Northwest Territories (2003). Response to the Final Report –

Special Committee on the Review of the Official Languages Act. Yellowknife: Author. Retrieved 19 June 2007 at http://www.ece.gov.nt.ca/Publications/PDF%20Publications%20Files/Policy%20and%20Planning/language_response.pdf.

*Government of Yukon – Department of Education (2001). 2001 Yukon Literacy

Strategy. Author. Retrieved 19 June 2007 at http://www.education.gov.yk.ca/pdf/yukon_literacy_strategy.pdf.

*Greenwood, M. (2005). Where to from here?: Building a First Nations early childhood

strategy. Retrieved 13 January 2008 from http://www.accel-capea.ca/pdf/AFN_ECD_Strategy_final.pdf.

Hampton, E. (1995). Towards a redefinition of Indian education. In M. Battiste & J.

Barman (Eds.). First Nations education in Canada: The circle unfolds (pp. 5-46). Vancouver, BC: UBC Press.

Book chapter available through Interlibrary Loan through Library and Archives

Canada. ISBN: 077480243X (pbk.: v.1). Henderson, J. (1995). Treaties and Indian education. In M. Battiste & J. Barman (Eds.).

First Nations education in Canada: The circle unfolds (pp. 245-261). Vancouver, BC: UBC Press.


Canada. ISBN: 077480243X (pbk.: v.1). Hillyard Little, M. (2005). If I had a hammer: Retraining that really works. Vancouver:

UBC Press. Content description: Acknowledgments / viii, 1. Introduction / 1, 2. Laying the

Foundation / 14, 3. The Everyday Lives of Our Heroes / 36, 4. From Blueprint to



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Reality: Challenges at the Job Site / 72, 5. Measuring Success / 118, 6. ‘A Hand Up, Not a Hand Out’: Let’s Get Serious about Retraining / 138, Appendices / 144, Notes / 157, Selected Bibliography / 173, Index / 180. Monograph is available from University of British Columbia press.

Hurton, Gerry (2002). A review of First Nations special education policies and funding

directions within the Canadian context. Prepared for the Minister’s National Working Group on Education, Indian and Northern Affairs Canada. Retrieved 19 June 2007 at http://www.ainc-inac.gc.ca/pr/pub/krw/spe_e.pdf.

Indian residential schools : the Nuu-chah-nulth experience : Report of the Nuu-chah-

nulth Tribal Council Indian residential school study, 1992-1994. Port Alberni: Nuu-chah-nulth Tribal Council, 1996.

xxviii, 228 p. : ill., map, forms ; 23 cm. ISBN 0968146708. Report available at the

Native Law Centre at the University of Saskatchewan. Ing, R. (2000). Dealing with shame and unresolved trauma: Residential school and its

impact on the 2nd and 3rd generation adults. Ph.D. Diss., UBC. xii, 154 leaves; 28 cm. Available through Interlibrary Loan through the University of

British Columbia library. Kapasalis, C. (2006). Aboriginal occupational gap: Causes and consequences. In J.P.

White, J.P. Wingert, S. Beavon, and P. Maxim, eds. Aboriginal policy research: Moving forward, making a difference. Toronto: Thompson Educational Publishing, Inc. 87-99.

Closing the skill gap between Aboriginals and non-Aboriginals is the foil that is used

to launch this study and the policy recommendations that flow from it. The authors based on statistical measurements of Aboriginal workforce participation and its close cousin, educational attainment recommend the promotion of culturally-sensitive programming designed to retain Aboriginal secondary students and two develop innovative procedures for post-secondary course delivery. This paper contains quantitative data that would aid power point presentations on Aboriginal secondary and post-secondary achievement and workforce participation broken down by gender and region. The paper is available through Interlibrary Loan through Library and Archives Canada.

Littlejohn, C. I. (1983). The historical background of the Indian and Northern Education

Program. Ph.D. Thesis, U of Calgary.

The thesis is a history of the Indian and Northern Education Program at the University of Saskatchewan. Littlejohn sets up the context surrounding its inception in 1961 as one when the bicultural approach, being that teachers and students came from different



34

cultures, was recognized by the Roman Catholic Church, the Canadian Department of Indian Affairs, and the University of Saskatchewan as being the force affecting relationships between teacher and learner. Littlejohn considers her history to be one of cultural imperialism. Although the program was to teach teachers how to respect the history of the ‘other’ culture, the goal was still to brand First Nations as ‘educated’ and ‘Canadian.’ Available through Interlibrary Loan through Library and Archives Canada and at the Aboriginal Education Research Centre, College of Education, University of Saskatchewan, Saskatoon, SK. Amicus no. 6111485.

Lomawaima, K. T. & McCarty, T. (2006). To remain an Indian: Lessons in democracy

from a century of Native American education. New York: Teachers College Press, Columbia University.

Providing a portrait of American Indian education over the past century, the authors

critically evaluate U.S. education policies and practices through the voices and experiences of Native individuals that official history has silenced and pushed aside. Available through Teacher’s College Press at http://store.tcpress.com/0807747165.shtml.

*Maguire, D. (2004). Voices from the field – An Aboriginal view of FAS/FAE. Centre

of Excellence for Early Childhood Development. Retrieved 13 January 2008 from http://www.excellence-earlychildhood.ca/documents/MaguireANG.pdf.

*Manitoba Education, Training and Youth (2002). Manitoba K-S4: Education agenda

for student success, 2002-2006. Winnipeg: Author. McCall, Warren (2007). Post-secondary education accessibility and affordability

review: Interim report. Regina: Author.

The report's author, the Chair of the Post-Secondary Education Accessibility and Affordability Review highlights the persistent themes of under-representation and accessibility for Aboriginal learners. One of the most important areas highlighted concerns Aboriginal learners in the North. In the review, the concerns of distance cost for relocation, and urban culture and environment (the 'culture shock' of transition to an urban campus) surface. The promising practices identified are on-site distance delivery programs but the caveat is transferability. Students explained that when it was time to transfer on to the University of Saskatchewan or the University of Regina or the First Nations University of Canada or another institution certain courses were not recognized. Furthermore, Canada-Saskatchewan Student Loans considers a full-time student as someone enrolled in one institution and not in several at one site (i.e., taking courses from several institutions at a community college) which is an important roadblock for northern learners. Funding continues to be an issue especially the PSSSP levels. The province provides no road map for lobbying the federal government to honour the right of Aboriginal learners to an education (in this case,



35

increase funding levels). The Northern Studies program at the U of S was highlighted as a practice with promise for attracting more northern learners. Finally, the author recognizes that Aboriginal learners more often than non-Aboriginal learners have families and require adequate childcare and supports as well as support for return trips to home communities.Available at http://www.aee.gov.sk.ca/aar/docs/McCall_Interim_Report.pdf.

Miller, J.R. (2004). Reflections on native-newcomer relations: Selected essays. Toronto:

UTP. The essay of interest to policy concerns language, literacy, and missionary work

amongst Canada’s Aboriginals. See: The state, the church, and Indian Residential Schools in Canada. viii, 304 p. : ill. ; 24 cm.

*Minister’s National Working Group on Education (2002). Our children: Keepers of the

sacred knowledge. Ottawa: Author. Retrieved 17 June 2007 at http://www.ainc-inac.gc.ca/ps/edu/finre/ouchi_e.pdf.

Northwest Territories Education Culture, and Employment (2005). Toward excellence: A

report on education in the NWT. Yellowknife: Author. Retrieved 19 June 2007 at http://www.ece.gov.nt.ca/NEW_Items/ECE_Towards%20Exc%20Web.pdf.

*Pearson, V.L., Cuddington, F.H., and Thorn, D. (2006). Final report and

recommendations of the commission on improving work opportunities for Saskatchewan residents. Retrieved 7 December 2007 from http://www.labour.gov.sk.ca/adx/aspx/adxGetMedia.aspx?DocID=711,94,88,Documents&MediaID=291&Filename=improvingworkopportunities.pdf.

*Provincial Ombudsman, the Children’s Advocate, and the Chief Commissioner of the

Saskatchewan Human Rights Commission (2002). Northern exchange: Beauval, Creighton, Fond du Lac, Ile-a-la-Crosse, La Loche, La Ronge, Pelican Narrows, Sandy Bay, Stony Rapids: A discussion with the residents of Northern Saskatchewan. Regina and Saskatoon: Authors. Retrieved 10 December 2007 from http://library2.usask.ca/gp/sk/cao/Northern%2520Exchange.pdf.

*R.A. Malatest & Associates Ltd. (2002). Best practices in increasing Aboriginal

postsecondary enrolment rates. Prepared for Council of Minister of Education, Canada (CMEC).

Quotes from the report: “...significant barriers exist with respect to Aboriginal participation in postsecondary education, including:

A legacy of distrust in the Aboriginal community of the education system due to residential schools and other historic practices seen as having a negative and assimilative effect on Aboriginal communities;



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Lack of preparation for university or college at the secondary education level; Feelings of social discrimination, isolation, and loneliness at postsecondary

institutions Unemployment and poverty in Aboriginal communities, which can make the

financial obligations of postsecondary education difficult to meet; A lack of respect for Aboriginal cultural and cultural differences at the

postsecondary level; Significant family demands that act as financial and time restraints to

postsecondary education. (p. 1)

“Ray Barnhardt (1991) has identified major themes in all of the Aboriginal educational institutional goals or practices around the world. He views these broad themes as encompassing the following:

Commitment to community Integration of functions Sustained local leadership Participation of Elders Spiritual harmony Use of local languages Traditional ways of knowing Traditional teaching practices Congenial environment Participatory research (p. 25)

“From the perspective of the Indian student, however, the problem is often cast in more human terms, with an emphasis on the need for a higher educational system that respects them for who they are, that is relevant to their view of the world, that offers reciprocity in their relationships with others, and that helps them exercise responsibility over their own lives.” (Kirkness and Barnhardt, 1991)” (p. 39).

*---- (2004). Aboriginal peoples and post-secondary education, what educators have

learned. Montreal: Canada Millennium Scholarship Foundation. “Programs or initiatives that were singled out for praise by stakeholders had certain common characteristics: • Community delivery, such as offered through the teacher education programs • Alternative admissions criteria and transitional support • Academic and personal support... • Support for Aboriginal control of education, either at the program, curricular or

institutional level. (p. 41). Richardson, C. & Blanchet-Cohen, N. (2000). Adult education and Indigenous peoples

in Canada: International survey on adult education for Indigenous peoples. Research



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Report No. 143 for the United Nations Educational, Scientific, and Cultural Organization. http://www.unesco.org/education/uie/pdf/Canada.pdf. 15 May 2007.

*Rogers, D., and L. Rowell (2007). Early education and special needs in First Nations

and Inuit communities: Roundtable Ottawa, February 27 and 28, 2007: Phase II of distance learning on special needs for early childhood educator workers in Aboriginal communities. Retrieved 15 October 2007 at http://www.coespecialneeds.ca/PDF/earlyeducationandspecialneedsroundtablereport.pdf.

Saskatchewan Education (1984). A five year action plan for native curriculum

development: The report of the Native curriculum review committee. Regina: Author. Documents existing initiatives in Aboriginal curriculum and proposes further

initiatives. Available through Interlibrary Loan through Library and Archives Canada. Amicus No. 12781945.

Saskatchewan Education (1984). Directions: The final report. Regina: Author.

The report is the outcome of a review of the provincial curriculum for primary and secondary learners. The report contains recommendations and directions for implementation. Available through the University of Saskatchewan College of Education library (Call No.: LB1570 .S254 1984).

*Saskatchewan Education (1995). Diverse voices: Selecting equitable resources for

Indian and Métis education. Regina: Author. Retrieved 04 May 2007 at http://www.sasked.gov.sk.ca/branches/fn-me/docs/diversevoices.pdf.

Saskatchewan Education (1995). Indian and Metis education action plan. Regina:

Author.

Documents existing education programs for Aboriginals and proposes that future initiatives build on the concept of the ‘learning community.’ Available through Interlibrary Loan through Library and Archives Canada. Amicus No. 15487930.

Saskatchewan Education (1996). Minister’s response to the report of the Indian and

Metis Education Advisory Committee. Regina: Author.

The Minister of Education reaffirms the provincial government’s commitment to language development and to collaboration and co-management schemes designed to help Saskatchewan’s Aboriginal learners. Available through the University of Saskatchewan College of Education Library (Call No. E96.2 .S272 1996).



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Saskatchewan Education (1997). Better beginnings, better futures: Best practices policy and guidelines for prekindergarten in Saskatchewan community schools. Saskatoon: Author.

The Saskatchewan Prekindergarten program, the outgrowth of two pilot projects from 1993, will enhance the ability of the community schools of the province to provide holistic education and early intervention supports to learners dubbed to be ‘at-risk’ for school failure. Available through the University of Saskatchewan College of Education Library (Call No. LB1140 .S247 1977).

Saskatchewan Education et al. (1997). Our children, our communities, and our future:

Equity in education: A policy framework. Regina: Author. Retrieved 04 May 2007 at http://www.sasked.gov.sk.ca/equity/index.html.

Saskatchewan Education, Northern Lights School Division, Ile a la Crosse School

Division, and Creighton School Division (1997). Northern Community Schools: Program Development Guide. Regina: Author.

The authors build on the existing Community Schools in Saskatchewan inner-cities.

‘This Program Development Guide is the first step in building the Northern Community Schools Program’ (4) where the student is at the centre and the learning program considers the community and all of its members.

*Saskatchewan Education, Training, and Employment (1995). Indian and Métis

education policy from kindergarten to grade 12. Regina: Author. Retrieved 04 May 2007 from http://www.sasked.gov.sk.ca/branches/fn-me/docs/k12policy.pdf.

Saskatchewan Human Rights Commission (1985). Education equity: A report on

Indian/Native education in Saskatchewan. Regina: Author.

The Saskatchewan Human Rights Commission motivates an affirmative action program for Saskatchewan schools so that a representative Aboriginal workforce will exist in the education profession and provides a five-year action plan for Aboriginal curriculum development in the province. Available through Interlibrary Loan through Library and Archives Canada. Amicus No. 12320890.

Saskatchewan Instructional Development and Research Unit (1996). Aboriginal cultures

and perspectives: Making a difference in the classroom. Saskatchewan Professional Development Unit: Author.

The document provides professionals with practices and gives a brief history of Aboriginal education in Canada. Available through Interlibrary Loan through Library and Archives Canada. Amicus No. 18220828.



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*Saskatchewan Education (no date). Aboriginal education initiatives in Saskatchewan education: 1995-1998. Regina: Author.

Senate Employment, Workplace Relations, Small Business and Education Committee,

Parliament of Australia, Senate (2000). Katu Kalpa – Report on the inquiry into the effectiveness of education and training programs for Indigenous Australians. Canberra: Commonwealth of Australia. Retrieved 17 August 2007 at http://www.aph.gov.au/Senate/committee/eet_ctte/completed_inquiries/1999-02/indiged/report/contents.htm.

Sommers, M. Islands of education: Schooling, civil war and the southern Sudanese (1983-2004). Paris: International Institute for Educational Planning.

Victims of warfare, famine, slavery, and isolation, the Southern Sudanese are one of the most undereducated populations in the world. Since the inception of formal education in southern Sudan a century ago, schooling has largely consisted of island-like entities surrounded by oceans of educational emptiness. Islands of Education is the first book to comprehensively examine this harrowing educational reality. The most recent civil war in southern Sudan raged unrelentingly for 21 years and left approximately 2 million civilians dead, 5 million internally displaced, and half a million as refugees. Drawing on extensive fieldwork in the region and archival research, this book examines the educational situation of Southern Sudan in its three primary contexts: within southern Sudan, in refugee asylum countries, and in the Sudanese capital, Khartoum. It sheds light upon the disastrous consequences of under-investing in education during conflict, serious deficiencies in the co-ordination of education, a direct connection between quality education and compensating teachers, alarmingly low levels of representation of girls in schools, the dangers of involving military personnel in the management of education, and the invasive effects of state dominance on learning for the internally displaced. With an eye to southern Sudan's new era of peace, the study recommends ways to create access to quality education for Southern Sudanese children and youth and enhance the development of an education system. A supplementary bibliography is included. (Author). Report available at http://www.unesco.org/iiep.

Spaights, E., H.E. Dixon, and S. Nickolai (1985). Racism in higher education. College Student Journal 19.1: 17-22.

The authors address the low retention rates of African-American college students. For Spaights, Dixon, and Nickolai the administration, faculty, and students contribute to low retention by perpetuating an environment of covert racism on the campuses. Policy recommendations flow from this context which includes prioritizing support networks for African-American students, questioning existing course curriculum, examination of language used by students, and the development and promotion of



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African-American pride. Article available through Interlibrary Loan through Library and Archives Canada, ISSN: 0146-3934 or 0010-115X.

St. Denis, V. & Hampton, E. (2002). Literature review on racism and the effects on

Aboriginal education. Prepared for the Minister’s National Working Group on Education, Indian and Northern Affairs Canada, Ottawa, Ontario. Retrieved 23 April 2007 at http://www.ainc-inac.gc.ca/pr/pub/krw/rac_e.pdf.

*The School Redesign Network at Stanford University (2007). High schools for equity

policy brief: Policy supports for student learning in communities of color. Retrieved 9 January 2008 at http://www.justicematters.org/jmi_live/jmi_sec/jmi_dwnlds/hsfe_policy_brief.pdf.

*Trends in the racial and ethnic composition of students enrolled on Maryland campuses.

Data and narrative describe the ethnic/minority composition (Asian, Black, Hispanic, Indian, White, foreign) of the student population in Maryland higher education institutions in 1989 when Maryland had enrolled its most diverse student body to date, with the highest rate of enrollment growth for Hispanic and Asian American students. Although Black students were enrolled at their highest level ever, they accounted for a smaller share of total minority enrollment than in the past; Whites accounted for a smaller share overall. The largest minority group increases were from the Maryland suburbs of Washington, DC. Foreign students had a strong tendency to be enrolled at advanced levels of study, with over half in graduate and professional programs, and were more likely to be enrolled at a four-year public campus or an independent institution rather than a community college. Blacks were more likely than others to be enrolled at the undergraduate level. Women's enrollment levels remained higher than men's, but there were significant differences in the proportion of men and women for different ethnic/minority groups. (MSE)

*Vizina, Y. (2005). Supporting Métis needs: Creating healthy individuals and communities in the context of HIV/AIDS. Ottawa: Canadian Aboriginal AIDS Network.



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Case Studies, Measurements, and Success Indicators Alberta Advanced Education (2006). Setting the direction partnerships in action: First

Nations, Métis, and Inuit learning and success, Alberta Advanced Education: 35.

The authors work from the premise that Alberta Advanced Education ‘recognizes and accepts the past while not relying on it as the sole defining characteristic of First Nations, Métis, and Inuit people and their histories, languages, and cultures.’ The report articulates the need to ‘measure First Nations, Métis and Inuit Access and Success in Advanced Learning.’ Measurement will occur according to attainment, employment rates, income levels, satisfaction rates, and representation on educational governance bodies. Outlines existing promising practices and proposed new initiatives. Discusses the strategic issues which can hinder Aboriginal learning, consistent funding for projects and for students are two potential roadblocks. Available at http://www.advancededucation.gov.ab.ca/alearningalberta/Supporting_Aboriginal_Learning.pdf.

Alladin, I & Ramsankar, S. (2006). Dealing with racism in the community: Response from Alex Taylor Community School. In Alladin, M.I. (Ed.). Racism in

Canadian schools. Toronto, New York: Harcourt Brace. 157-72. The authors address racism against non-dominant cultures in the schools. Alex Taylor

Community School in Edmonton, Alberta is the site to study the effectiveness of communication and effort between school and community for open and frank discussion of racism, acknowledgement of its presence, and the development of an antiracist model of education. Available through Interlibrary Loan through Library and Archives Canada. ISBN: 0774734922.

Amos, T.L. (n.d.). A review of psychological and educational assessment of Northern

American Indian/Alaska Native children. Rural Special Education Quarterly, 16(4), 33-43.

Reviews the literature on psychological and educational assessment of American Indian and Alaska Native children, including the background psychological factors of biological deprivation, motivation, attitudes toward self and traditional non-formal education. Discusses brain hemispheres, visuospatial skills, otitis media, fetal alcohol syndrome, poverty, and cultural issues that skew White-predominant tests and standards. Contains 90 references. (SAS)

Bartolome, L. & Levin, H.M. (2005). Forewords. How children learn: getting beyond

the deficit myth. By T. Fayden. Series in Critical Narrative. Macedo, D. (Series Ed.). Boulder: Paradigm Publishers.



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Fayden sets up her Pueblo-Hispanic school as a site to observe how four kindergarten students learn. Fayden proposes through observation of the students that home and school practices must be consistent if educators are to get past the myth of ‘learning deficits’ and escape the punitive label of ‘at-risk.’ The study contains suggestions meant to transform the foundation and curriculum to facilitate learning amongst students whose culture and geographical location place are outside of the dominant Anglo-Saxon and middle-class group. Available from Paradigm Publishers (http://www.paradigmpublishers.com/books/BookDetail.aspx?productID=115063).

Bazylak, D. (2002). A Study of Factors Contributing to the Success of Female

Aboriginal Students in an Inner City High School. MA Thesis, Indian and Northern Education Program, U of Saskatchewan.

Six interviews with grade 12 Aboriginal students in a Saskatchewan high school

details the important elements of their success despite factors and conditions that have characterized them as at-risk students. Available through Interlibrary Loan through the University of Saskatchewan library.

Beiser, M., Sack, W., Manson, S. M., Redshirt, R., & Dion, R. (1998). Mental health and the academic performance of first nations and majority-culture children. American Journal of Orthopsychiatry, 68(3), 455-467.

Drawing on data from a longitudinal study of Native and non-Native primary school children, the current paper describes the results of an investigation of relationships between academic achievement and IQ, self-perceived competence, and depression and the impact of teacher attitudes on children's self-concept. Data were obtained from Native and non-Native 2nd and 4th graders in the US and Canada for 2 successive years. Prior classroom achievement and verbal IQ were identified as predictors of school performance for both Native and non-Native youngsters. Children's assessments of their competence, which appear to be, in part, a product of interactions with teachers, were found to be independent predictors of classroom performance. Results suggest that verbal IQ and compromised self-assessments contribute to the difficulties many Native children experience in majority-culture schools. (PsycINFO Database Record (c) 2007 APA, all rights reserved)

Bell, D. (Ed.) (2004). Sharing our success: Ten case studies in Aboriginal schooling. Kelowna: Society for the Advancement of Excellence in Education.

An edited anthology based on 12 site visits to schools across Canada. The editor along his collaborators distills the promising practices embedded in the educational community (the teachers, administrators, learners, and parents). Bell concludes that ‘many of the successes…observed were school and community-based responses to the awareness and identification of unique problems encountered’ but there is consistency



43

across the school sites: lower staff turnover, involvement of families in education, and children’s readiness for life. Full text available at http://www.saee.ca/publications/A_021_HHH_MID.php.

*Brade, C. R.M., Duncan, K.A. & Sokal, L. (2003). The path to education in a Canadian

Aboriginal context. Canadian Journal of Native Education 27.2 (2003): 235-48. *British Columbia, Office of the Provincial Health Officer (2007). Joint special report:

Health and well-being of children in care in British Columbia: Educational experience and outcomes. Victoria: Author.

Brophy, J. (n.d.). Educating teachers about managing classrooms and students.

Occasional paper no. 115.

This paper considers the scholarly knowledge base that exists on classroom management in an effort to educate teachers about managing classrooms and students. The concepts of instruction, classroom management, student socialization, and disciplinary intervention as functions commonly performed by teachers are defined. It is argued that a sustained focus is needed on a single integrated approach, taught as an action system that includes attention not only to propositional knowledge (concerning principles of effective management) but also to procedural knowledge (of how to implement these principles) and conditional knowledge (of when and why to implement them). Other recommended elements include conceptual change teaching designed to confront and correct inappropriate attitudes or beliefs that students may bring with them; emphasizing the basics by concentrating on the most commonly occurring classroom teaching situations; and developing skills as much as possible through the apprenticeship approach (modeling, coaching, scaffolding/fading) but supplementing this as needed with didactic instruction in basic concepts and skills, structured classroom observation and student teaching experiences, and use of case materials and simulation exercises as substitutes for field experiences that cannot be included in the program. (CB)

*Canadian Council on Learning. Sharing the flame: Recognizing excellence in learning: Celebrating effective learning practices. Ottawa: Author.

Corenblum, B., & Annis, R. C. (1987). Racial identity and preference in native and white Canadian children. Canadian Journal of Behavioural Science 19.3: 254-265.

Fifty-six white and forty-four Native (Indian) kindergartners and first graders were asked by a White or Indian experimenter to answer questions about their racial identity and preferences. Consistent with predictions from accessibility theory, Ss of both races made more accurate self-identifications when tested by an Indian experimenter, this effect being greater for Native Ss. Racial preferences showed a



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strong White bias, results consistent with both the escape and the light color bias hypotheses. Results are discussed in term of R. B. Zajone's (see record 1980-09733-001) distinction between cognitive and affective processes. (French abstract) (PsycINFO Database Record (c) 2007 APA, all rights reserved)

Department of Education (2003). llitaunnikuliriniq: Student assessment in Nunavut

Schools: Draft Paper. Author. Retrieved 19 June 2007 at http://www.gov.nu.ca/education/eng/css/curr/resources/ILITAU%7EEng.pdf.

*Durie, M. (2006). Indigenous resilience: From disease and disadvantage to the

realisation of potential. Rapu Oranga: Pacific Region Indigenous Doctors Congress. *Education and Resources Group, Inc. (1992). The whole pole catalogue of exemplary

programs in circumpolar education. 1992-3 edition.

This catalog identifies exemplary educational programs endorsed by the Roger Lang Clearinghouse for Circumpolar Education. The Clearinghouse was established in 1989 to promote local control of Native education in the Arctic regions of Alaska, Canada, Greenland, Norway, Sweden, Finland, and Russia. Major challenges facing communities, educators, and researchers in the Arctic include: developing genuine culture-based materials; redefining the goals of schooling; developing new materials and programs; conducting research pertaining to instruction in traditional Native sciences; correcting deficiencies in science and math education; translating research by Arctic scientists into materials for school and community use; and identifying additional funding. This catalog describes 28 programs developed by teachers and administrators in elementary, junior high and secondary science; elementary and secondary interdisciplinary programs; cultural education programs; teacher education programs; and programs involving educational evaluation and school district reorganization. Each profile includes grade level and contact information. Also included is information on library and other instructional resources related to circumpolar education, criteria for exemplary programs and a program nomination form, and a Clearinghouse publication order form. (LP)

*Ellerby, L.A. & Ellerby, Rev. J.H. (1998). Understanding and evaluating the role of Elders and traditional healing in sex offender treatment for Aboriginal offenders. Ottawa: Aboriginal Corrections Policy Unit.

‘En’owkin centre in the Okanagan language program.’

http://enowkin.tripod.com/id13.html. *Findlay, L.C. (n.d.). Aboriginal children’s sport participation in Canada. Ottawa:

Statistics Canada.



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Fox, S.J. (2001). Creating sacred places for students in grades 9-12. Polson: National Indian School Board Association. Retrieved 13 July 2007at http://eric.ed.gov/ERICDocs/data/ericdocs2sq1/content_storage_01/0000019b/80/1a/56/09.pdf.

*Friedal, T. (1999). The role of Aboriginal parents in public education: Barriers to change in an urban setting. Canadian Journal of Native Education 23.2: 139-158.

Friedlander, J. (1981). Student participation and success in community college science education programs.

A study was conducted at a large, multi-campus, urban community college district to determine: (1) which science courses were being completed by women and minority students; (2) the completion rates of women and minority students in different areas of science, i.e., social science, mathematics, physical science, biological science, engineering, and agriculture; (3) the extent to which student performance in initial science courses is a good indicator of enrollment and performance in subsequent science courses; (4) the science-related careers of interest to women and minority students; and (5) the degree to which students interested in preparing for a science-related career are taking the courses needed to achieve their objectives. Answers to these questions were obtained from two data sources: the transcripts of 8,873 randomly selected students and the responses of 6,432 students to an in-class survey. The transcript analysis revealed that only 40% of the students had taken a science course, and that of these, 48% received an unsatisfactory grade. Students who earned a grade of "A,""B," or "C" in their initial science course were more likely to enroll in and complete a subsequent course. A high percentage of the students surveyed noted an interest in science-related careers, however many of these students had completed no science courses after completing 31 to 60 units of college credit. (JP)

Fulford, G. (Ed.) (2007). Sharing our success: More case studies in Aboriginal schooling. Kelowna: Society for the Advancement of Excellence in Education.

Fulford, in this collection that profiles ten schools in Canada, Ahkwesahsne Mohawk Board of Education, Chief Jimmy Bruneau School, Écoles Annie Whiskeychan and Winnibekuu Secondary, Eskasoni Elementary/Middle School, Kitigan Zibi Kikinamadinan, Mount Carmel Elementary, N’Swakamok Native Friendship Centre Alternative Secondary School, Nuiyak School, Se’t A’newey Kina’matino’kuom, and Wapanohk Community School finds effective schools graduate students who are ‘strong like two people.’ Fulford notes that significant elements of success in these schools are: long-term and strong leadership and governance; diverse programs for learners; language teachings; involvement of all community members; respect for Aboriginal cultural history; representation of Aboriginals in staff, teacher, and



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administrative positions; organic and collaborative methods for instruction and assessment; and community partnerships. Finally, all of the stakeholders in these schools undertake holistic approaches to teaching, facilitating learning, and measuring success. Item may be obtained from the Society for the Advancement of Excellence in Education (http://www.saee.ca/).

*Government of Canada (2007). No higher priority: Aboriginal post-secondary

education in Canada: Report of the standing committee on Aboriginal affairs and northern development. Ottawa: Author.

Government of Saskatchewan (n.d.). Our children, our future: Saskatchewan’s action

plan for children – Four years later. Regina: Author.

The document contains examples of Saskatchewan Government-funded initiatives through ‘Saskatchewan’s Action Plan for Children.’ Available through Interlibrary Loan through Library and Archives Canada. Amicus No. 26216512.

*Greenwood, M. & Shawana, P. (2002). Appropriateness of outcome-based framework

for Aboriginal child care. Downloaded 19 November 2007 from http://www.eric.ed.gov/ERICDocs/data/ericdocs2sql/content_storage_01/0000019b/80/1a/61/e7.pdf.

Human Rights and Equal Opportunity Commission (2006). Ending family violence and

abuse in Aboriginal and Torres Strait Islander communities: Key issues. Canberra: Aboriginal and Torres Strait Islander Social Justice Commissioner. Retrieved 17 August 2007 at http://www.hreoc.gov.au/pdf/social_justice/family_violence2006.pdf.

(1993). Indian and Metis education: Parents as partners. SSTA forum report (Saskatoon, Saskatchewan, Canada, October 14-15, 1993). Report #93-10.

This report summarizes a forum held in Saskatchewan, Canada to discuss Indian and Métis education, with a particular focus on increasing parent involvement. Parent participation may be placed on a continuum from communication between school and parents to autonomous control of the school by parents and community. Demographic data show that Saskatchewan has a large and growing aboriginal population that will continue to have a significant impact on the province's education system. The majority of aboriginal students are now attending band-controlled schools. Forum participants emphasized the following key points for making parental involvement successful: (1) developing a welcoming climate; (2) fostering a sense of mutual respect; and (3) sharing a common cause and a meaningful reason for being involved. Participants also identified driving and restraining forces that influence the engagement of Indian and Métis parents in the



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delivery and governance of public education, and suggested ways to overcome restraining forces. The report describes current school governance structures and options for change that would encourage Indian and Métis involvement. Appendices include the forum agenda, participating school boards and organizations, further ideas for parent involvement, and guidelines for action planning. (KS)

Kavanagh, Barbara (n.d.). The role of parental and community involvement in the success of First Nations learners: A review of the literature. Prepared for the Minister’s National Working Group on Education, Indian and Northern Affairs Canada. Retrieved 19 June 2007 at http://www.ainc-inac.gc.ca/pr/pub/krw/pae_e.pdf.

*Mitchell, David, and Douglas Gerwin (2007). Survey of Waldorf graduates phase II.

Wilton: Research Institute for Waldorf Education. *Natcher, D.C., Haley, S., Kofinas, G., & W. Parker (2005). Effective local institutions

for collective action in Arctic communities. The Northern Review 25/26: 259-273. Pauls, S. (1996). Racism and native schooling: A historical perspective. In Alladin, M.I.

(Ed.). Racism in Canadian schools. Toronto, New York: Harcourt Brace. 157-72. Pauls documents the history of early Canadian state attempts at the destruction of

Aboriginal belief systems, worldviews, and society. Pauls offers up First Nations schools, self-government, and land claims litigation that can help develop relevant systems of education for Aboriginal learners. Available through Interlibrary Loan through Library and Archives Canada. ISBN: 0774734922.

Raham, H. (2006). Unlocking the potential of Aboriginal students. Webcast. Retrieved

20 July 2007 from http://www.curriculum.org/secretariat/may24.html.

Reid, J. M. (1997). Which non-native speaker? Differences between international students and U.S. residents (language minority) students. New Directions for Teaching and Learning 70 (summer): 17-27.

International students who have learned English in the classroom have different writing problems than U.S. resident language minority students who have learned English primarily by listening. Non-native speakers need information and practice in specific areas of academic prose such as content and organization. Many language minority residents also need help with grammar and written communication skills. All require patient instruction. (MSE)

*Richardson, Cathy, and Natasha Blanchet-Cohen (2000). Postsecondary education programs for Aboriginal peoples: Achievements and issues. Canadian Journal of Native Education 24.2: 169-84.



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*Richardson, Cathy, and Natasha Blanchet-Cohen (2000). Survey of post-secondary

education programs in Canada for Aboriginal peoples. Victoria: University of Victoria Institute for Child Rights and Development and First Nations Partnerships Program. http://web.uvic.ca/iicrd/graphics/Canada%20Survey%20Report.pdf. 15 May 2007.

Saskatchewan Education (1996). Building communities of hope: Best practices for

meeting the learning needs of at-risk and Indian and Métis students: Community schools policy and conceptual framework. Regina: Author.

Saskatchewan Education documents the issues, challenges, policy, framework, roles and responsibilities, and evaluation and accountability mechanisms for community schools. Available through Interlibrary Loan through Library and Archives Canada. Amicus No. 15559447.

Saskatchewan Education (1997). Indian languages: policy and planning in Saskatchewan: Research report. Regina: Author.

A case study of First Nations language programming in four Saskatchewan communities: Stanley Mission, Black Lake, Cumberland House, and Red Earth First Nation. Available through Interlibrary Loan through Library and Archives Canada. Amicus No. 27677628.

Saskatchewan Education (1998). Saskatchewan education indicators. Regina: Author.

The Minister of Education notes the importance of lifelong learning and its impact on the delivery of education services in the province. Available through Interlibrary Loan through Library and Archives Canada. Amicus No. 26280397.

*Silver, J. et al. (2002). Aboriginal education in Winnipeg inner city high schools.

Manitoba: Canadian Centre for Policy Alternatives.

Class-based divisions between Winnipeg Aboriginal families and non-Aboriginal families produced considerable tensions in the school systems of the city. Available at http://policyalternatives.ca/documents/Manitoba_Pubs/aboriginal_education.pdf.

*Smith, Graham Hingangaroa. ‘Maori education: revolution and transformative action.’

Canadian Journal of Native Education 24.1 (2000): 57-72.

*Terry, W. M. (1997). Teaching in an isolated northern native Manitoba community: A teacher's perspective. M.Ed. Project, Brandon U.

This master's research project investigated teaching practices in a Native community school in Manitoba in relation to the school's high dropout rate. The



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school was located on an isolated Native reserve in northern Manitoba, providing education through grades 9-10. In contrast to successful Native education programs elsewhere that are based in Native language and culture, the school delivered the standard Manitoba provincial education program. In the higher grades, student attendance was very sporadic, and almost all students failed to graduate. Student behavior problems were widespread, and teacher turnover was high. Surveys were constructed with teacher and student input and completed by most teachers and by all students in grades 5 and higher. Several factors emerged as contributing to teenagers' decision to abandon school. Teachers were fully qualified to teach in urban mainstream schools but were poorly prepared for rural northern Native schools. No teacher had taken a university course in actually teaching Native children, and only Native teachers and local aides could speak Cree or relate to community cultural norms. Most staff were new teachers and had little knowledge of alternatives to teacher-directed lectures. As students grew into teenagers, their dissatisfaction with school developed into overt rejection, characterized by nonparticipation and misbehavior. Teachers' disciplinary efforts were unsuccessful. (Contains 58 references. Appendices include teacher and student survey questionnaires, survey results, a map of Manitoba reserves, a community description, and Native cultural materials.) (SV)

The Aboriginal and Torres Strait Islander Social Justice Commissioner (2005). Indigenous young people with cognitive disabilities & Australian juvenile justice systems. Canberra: Commonwealth of Australia. Retrieved 17 August 2007 at http://www.hreoc.gov.au/social_justice/cognitive_disabilities.pdf.

The distribution of Native Americans in the Oklahoma state system of higher education

by institution and by tribe: A background report.

The report presents data on the distribution of Native American students, faculty, and staff in Oklahoma's public postsecondary education institutions, including community colleges. Data (tables, charts, maps, and narrative) are presented for: Oklahoma's share of Native Americans within the U.S. population; the state's Native American population since 1890; distribution of the general and student populations by race; proportion of Native Americans in postsecondary education, by tribe; Native American enrollments (proportional and headcount); enrollment by tribe and institution; distribution of Native American administrators, faculty, and staff; and ten-year enrollment trends. In some cases, comparisons are made with other ethnic/racial groups. Appended materials include: student enrollment by institution, class level, gender, and tribe; areas of declared major and fields of study; and maps detailing enrollment of Oklahoma tribes by county of residence, headquarters city, and proportion attending each postsecondary institution. (MSE)

*Tunison, Scott (2007). Redefining success in Aboriginal learning: A review of current metrics of Aboriginal learning success: A report prepared for the Aboriginal Learning



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Knowledge Centre in partnership with the Canadian Council on Learning. Unpub. paper.



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Teachers ‘Nourishing their Learning Spirits’ Anderson, D., & Pohl, A. (n.d.). Teaching about Aboriginal peoples. Education Canada

42.3: 16-19.

Canadian schools have not respected or honored the history of Canada Natives. Much of what is taught are stereotypes or myths. Native organizations have developed materials that present a more honest and respectful perspective on Aboriginal culture. But for effective change to happen, teachers must develop the will to learn for themselves and make changes in their classrooms. (TD)

Archibald, J-a., Pidgeon, M. Janvier, S., Commodore, H., and McCormick, R. (2002). Teacher recruitment, retention, and training: Implications for First Nations education. Prepared for the Minister’s National Working Group on Education, Indian and Northern Affairs Canada. Retrieved 19 June 2007 at http://www.ainc-inac.gc.ca/pr/pub/krw/tec_e.pdf.

Debray, A. (2005). Pahkesewin Pedagogy: Enhancing Teachers = Experience in a

Northern Aboriginal Community. Indian and Northern Education Program, University of Saskatchewan.

vi, 117 leaves; 29 cm. Available through Interlibrary Loan through the University of

Saskatchewan libraries. Palmer, P.J (1983). To know as we are known: A spirituality of education. San

Francisco: HarperSanFrancisco. Palmer encourages teachers to ‘see with both eyes,’ the knowledge-seeking and spiritual, to build classroom environments where their students are brought into a relationship built upon dialogue and trust. With new introduction published in 1993 and available through Interlibrary Loan through Library and Archives Canada. ISBN: 0060664517.

Semali, L. M. a. J. L. K. (ed.) (1999). What is Indigenous knowledge? Voices from the academy. New York: Falmer Press.

xvi, 381 p.; 23 cm. Available through Interlibrary Loan through Library and Archives Canada. ISBN: 0815331576 (alk. paper) and 0815334524 (pbk. alk. paper).

St. Denis, V., Bouvier, R. &. Battiste, M. (1998). Okiskinahamakewak Aboriginal Teachers in Saskatchewan’s Publicly Funded Schools: Responding to the Flux. Regina, SK: Saskatchewan Education. Final Report October 31. Retrieved 21 June 2007 at http://www.usask.ca/education/people/battistem/okiskinahamakewak.pdf.



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Application and Practice *(1992). The native inmate substance abuse pre-treatment program: A demonstration

project January 1990-December 1990). Final report. Aboriginal peoples collection. corrections branch No. APC-3-CA).

The Native Inmate Substance Abuse Pre-Treatment Project, a 1-year research and development demonstration project, was pilot tested at Mountain Federal Penitentiary and William Head Federal Penitentiary in British Columbia (Canada). Ten inmates volunteered to participate in the Mountain program, and 14 inmates were required to attend at William Head. The program ran for 8 weeks, 5 days a week, 6 hours a day, and used Native culture and spirituality as components of the intervention process. Inmates and institution staff viewed the program as beneficial, resulting in learning and attitude changes for most of the participants. However, the nature of learning was quite different at the two programs. The program at William Head was more intellectual and educationally oriented, resulting in new knowledge about substance addiction and how to change one's lifestyle. The program at Mountain Institution was more emotional and therapeutically oriented, resulting in greater awareness of personal issues and change in interpersonal relationships. Program differences are attributed to differences between the inmates and the style of each of the counselors. Recommendations include developing a family-system continuum-of-care model in conjunction with the pretreatment program. The appendix includes a monitoring and evaluation model manual and sample data-collection forms and questionnaires. (KS)

(n.d.). American Indian education, A bibliography of ERIC documents. ERIC/CRESS supplement no. 9 National Educational Laboratory Publishers, Inc., 813 Airport Boulevard, Austin, Texas 78702 (EC-067, $8.00).

Compiled for American Indian parents, educators, researchers, school administrators, professional organizations, information specialists, students and educational practitioners interested in locating educational resources on the American Indian, Canada Natives, and Alaska Natives, this bibliography supplements nine previous publications. Section I presents approximately 258 citations which appeared in Resources in Education (RIE) between June 1, 1977 and June 1978. Each RIE citation includes: an ERIC accession number (ED); author(s); title; source; date of publication; availability; descriptors, and identifiers. Section II presents approximately 197 citations for Current Index to Journals in Education (CIJE) which appeared between June 1977 and June 1978. Each CIJE citation includes information comparable to that of the RIE citations and annotations are provided. Section III lists CRESS' previously published American Indian bibliographies. Section IV lists the names, addresses, and scopes of the 16 ERIC Clearinghouses and Section V provides an order blank with ordering



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information. Covering a wide variety of materials, the subject areas most frequently cited in this bibliography include: Federal Legislation, American Indian Studies, Annual Reports, Education, Library Services, Health Services, Bilingual Education, Bibliographies, Federal Programs, Health Services, and Laws. (RTS)

(n.d.). Teacher development.

Eight conference papers on language teacher development are presented, including: "Mosaics of Teacher Development and Socialization" (Andrew Barfield, Paul A. Beaufait, Sean Conley, Tim Murphey, Katsura Haruko), a panel presentation on aspects of and experiments in teacher development; "Questions About Teaching? Answers from Teachers!" (David Cozy, Atsuko Kashiwagi, Eugenia Medrano-Endo, Christopher Jon Poel, Spencer Weatherly), a roundtable discussion of myths of language teaching in Japan; "What Makes a Good Language Lesson? Part 2" (Stephen M. Ryan), reporting a survey of 54 teachers concerning the characteristics of a good classroom language lesson; "Understanding Introductions Survey: Less Anxiety, More Interaction" (Duane Kindt), concerning students' self-reported strategies for understanding the teacher; "How Students Account for Their Poor English Skills" (Lana Yuen), in which a study of students' perceptions of their own English skills is reported; "Exploring Teacher Education Through Video" (Eric Reynolds, Mark O'Neil) concerning a project to videotape and provide feedback on teachers' classroom performance; "Cross-Cultural Aspects of Teachers' Roles" (Barbara H. Wright), presenting results of a study of ideal and actual teacher classroom behaviors; and "Materials Writers NSIG Workshop: Professional Critique of Preliminary Textbook Manuscripts" (Ian G. Gleadall), describing a workshop on textbook writing. (MSE)

*Aboriginal Healing Foundation (2006). Summary points of the AHF final report. Ottawa: Author. Retrieved 7 December 2007 at http://www.ahf.ca/publications/research-series.

Akan, L. (1992). Pimosatamowin Sikaw Kakeequaywin: Walking and talking: A Saulteaux Elder's view of Native education. Canadian Journal of Native Education, 19 (2), 191-214.

Article available through Interlibrary Loan through Library and Archives Canada. Alaskan Native Knowledge Network (1998). Alaskan standards for culturally responsive

schools adopted by the Assembly of Alaska Native Educators. Fairbanks, AK: Alaska Native Knowledge Network. Retrieved 20 June 2007 at http://ankn.uaf.edu/publications/culturalstandards.pdf.



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*Aylward, M. L. (2007). Discourses of cultural relevance in Nunavut schooling. The Journal of Research in Rural Education 22.7. Retrieved 10 July 2007 from http://www.umaine.edu/jrre/22-7.htm.

*Ball, J., & Simpkins, M. (2004). The community within the child: Integration of Indigenous knowledge into First Nations childcare process and practice. American Indian Quarterly, 28.3/4: 480-498. *Bashutski, B. et al. (2003). That’s a good idea – Effective practices in First Nations and

Métis education. Regina: Saskatchewan School Trustee Association. Retrieved 16 December 2007 from http://www.metismuseum.ca/media/document.php/00744.pdf.

*Bazylak, D. (2002). Journeys to success: Perceptions of five female Aboriginal high

school graduates. Canadian Journal of Native Education 26.2: 134-51. *BC Aboriginal ChildCare Society (2004). A guide for culturally-focused early

intervention therapy programs for Aboriginal children & families in British Columbia. Author. Retrieved 13 January 2008 from http://www.acc-society.bc.ca/files_new/pdf_documents/earlyinterventionguideweb.pdf.

*Berger, P., Epp, J.R. & Møller, H. (2006). The predictable influences of culture and

clash, current practice, and colonialism on punctuality, attendance, and achievement in Nunavut schools. Canadian Journal of Native Education 29.2: 182-205.

*Blackstock, C. (2005). Voices from the field – First Nations children in care. Centre of

Excellence for Early Childhood Development. Retrieved 13 January 2008 from http://www.excellence-earlychildhood.ca/documents/BlackstockANG.pdf.

*Calder, R. (2005). Voices from the field – Aboriginal service and programs for low-

income families and children. Centre of Excellence for Early Childhood Development. Retrieved 13 January 2008 from http://www.excellence-earlychildhood.ca/documents/CalderANG.pdf.

Carlson, J. (ed.) (1995). Dancing the dream: The First Nations and church in

partnership. Toronto: Anglican Book Centre. 127 p.: ill.; 22 cm. Anthology is available through interlibrary loan through Library

and Archives Canada. ISBN: 1551261057.

Clarkson, L., Morrisette, V., & Regallet, G. (1992). Our responsibility to the seventh generation: Indigenous peoples and sustainable development. Winnipeg, MB: International Institute for Sustainable Development. Retrieved 21 June 2007 at http://epe.lac-bac.gc.ca/100/200/300/iisd/indigenous_peoples/our_responsibility/seventh_gen.pdf.



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Connors, E.A. (2005). Voices from the field – Aggression in young children from a First

Nations’ perspective. Centre of Excellence for Early Childhood Development. Retrieved 13 January 2008 from http://www.excellence-earlychildhood.ca/documents/ConnorsANG.pdf.

Cosmopolis, Toronto. Ed. C.R. Searle. Toronto: Atkinson Faculty of Liberal and

Professional Studies, 2007. The editor, an instructor at York University, edits a collection of student writing from

his class. The student contributors discuss their at times painful experiences associated with immigration to Canada, class differences, racial, gender, and sexual violence, and political turmoil in their nations of origin. This anthology is available at the York University bookstore.

Cox, S. (2002). Early childhood development – models and studies. Prepared for the

Minister’s National Working Group on Education, Indian and Northern Affairs Canada. Retrieved 19 June 2007 at http://www.ainc-inac.gc.ca/pr/pub/krw/eal_e.pdf.

*Delgado-Gaitan, C. (1991). Involving parents in the schools: A process of empowerment. American Journal of Education 100.1: 20-46. Desnomie, R. (1996). ‘Mi’kmaq: Integrated unit for grades 4-6.’ Stewart Resources

Centre. http://www.stf.sk.ca/teaching_res/library/teach_mat_centre/tmc/e11279/e11279.htm.

Dene Kede: Education a Dene perspective. Yellowknife, NWT: Education and

Employment. Retrieved 21 June 2007 at http://www.ece.gov.nt.ca/Divisions/kindergarten_g12/curriculum/curriculum_Services/Dene_Keda_Resource_Manual/D_How_Is_DeneKede_Taught.htm.

DeVillar, R. A. (1994). Cultural diversity in schools: From rhetoric to practice.

Albany: State University of New York Press. DeVillar is one of several academics who argue that differences in cultural frames of reference can impact on the learning outcomes of minority students. Available through Interlibrary Loan through Library and Archives Canada. ISBN: 0791416739 and 0791416747 (paperback).

Denton, D. & Ashton, W. (Eds.) (2004). Spiritual, action & pedagogy: Teachings from

the heart. New York: Peter Lang. This book invites the reader to participate in a personal exploration of what it means to consciously seek the heart of education. The authors are practitioners in higher



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education and teaching in diverse areas relay their tales of spirituality and teaching. Available through Interlibrary Loan through Library and Archives Canada. ISBN: 0820470619. Doran, L. (2005). Voices from the field – The First Nations and Inuit perspective on

nutrition. Centre of Excellence for Early Childhood Development. Retrieved 13 January 2008 from http://www.excellence-earlychildhood.ca/documents/DoranANG.pdf.

Freed, C., & Pena, R. (2002). Minority education and analytical thinking skills:

Traditionalizing disempowerment. The High School Journal 85.2: 24-32.

This research examines a community struggling to define the type of education needed for its children. The study looks at an American Indian school district. After years of being a minority culture in a much larger school district, a small group of individuals in the community petitioned the state to begin this new school district. Community members indicated a desire for an emphasis on vocational skills so that students would be more employable. The teachers, most coming from outside the community, wanted a more liberal arts curriculum with an emphasis on analytical thinking skills. In the nearly 20 yrs since the district's formation, a random autonomy has come to define the curriculum efforts made by the professional educators. Unless there is a significant effort to arrive at a community and school consensus, it is unlikely that an empowering, relevant high school curriculum will be established. (PsycINFO Database Record (c) 2007 APA, all rights reserved).

Freire, P. (1997). Notes by Freire, A.M.A., Translated by Macedo, D. & Oliveira, A.

Pedagogy of the heart. New York: The Continuum Publishing Company.

Quotes from the book: “I am a totality and not a dichotomy.” (p. 30)

“An education of answers does not at all help the curiosity that is indispensable in the cognitive process...Only an education of question can trigger, motivate, and reinforce curiosity.” (p. 31)

“We are conditioned beings but not determined beings.”

“In reality, education requires technical, scientific, and professional development as much as it does dreams and utopia.” (p. 43)

“Such ideological separation between text and context, between an object and its reason for being, implies regrettable error; it involves taking away the learners’ epistemological curiousity.” (p. 46). Item may be purchased from Amazon at www.amazon.com.



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Galvez-Martin, M. E. (1997, February). What are the needs of substitute teaching to be effective? Paper presented at the annual meeting of the Association of Teacher Educators, Washington, DC.

The need to provide in-service training to substitute teachers was examined. The study surveyed a random sample of 278 teachers and 123 substitute teachers in Allen County, Ohio. The first part of the survey asked both groups about demographics. The second and third parts asked both groups whether teachers left complete lesson plans for substitutes, whether substitutes could follow the lesson plans, whether substitutes found resources available, what problems substitutes faced, and what areas required training for substitutes. Teachers alone discussed preparation for and satisfaction with substitutes, characteristics of good substitutes, and experiences with substitutes. Substitutes alone discussed how they had to improve instruction, what they did when there were no lesson plans, how they followed teachers' lesson plans, how they viewed their own level of preparation, their rationale for substituting, and grade levels and content areas in which they substituted. Results found little agreement between teachers' and substitutes' responses, particularly with regard to substitute and teacher training. Teachers were satisfied overall with how substitutes did their job, though problems were reported. Discipline was substitute teachers' main problem. (SM).

*George, N. (2007). Helping learners to find their voice, discussion paper # 4. Retrieved 13 January 2008 from http://www.learningandviolence.net/lrnteach/reflprac/paper4.pdf.

Quotes from the paper: “It is invigorating to see the change from being a shy and introverted person who spoke only when spoken to, and volunteered only the information I asked about – if that – to someone who felt confident enough to voice opinions, not only in the classroom, but in other areas of their lives. I like to think of that as “finding voice.” (p. 1).

“...training tutors, I encouraged them to listen to the Learners, not only with the ears, but with their eyes and their Hearts. When we listen with our eyes, we watch the Learners’ body language, to see what engages them and what causes anxiety. When we listen with our Hearts, we associate what the Learners are sharing with similar experiences in our lives.” (p. 1).

Aboriginal spiritual teachings tell us that “…each child has been given gifts by the Creator. It is the role of the parent(s), extended family, and community to support the development of those gifts.”(Centre for Family Literacy, 11.2, p. 5 (2002).... When Learners walk through our doors, they may be carrying the effects of experiences that were not based on that teaching. If one of those experiences has been violence – spiritual, emotional, mental, physical or societal violence – their gifts may be buried under several layers of



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feelings. Although their feelings run contrary to this belief, the gifts are still there. (p. 2).

“I also felt that she might be exhibiting the unwritten code of people who grew up in dysfunctional families – don’t talk, don’t trust, don’t feel.” (I’m not sure who coined this phrase, but Robert A. Becker has a book of the same name.) (p. 4).

*---- (2007). The learner – A whole person, discussion paper # 1. Retrieved 13 January

2008 from http://www.learningandviolence.net/lrnteach/reflprac/paper1.pdf.

Quotes from the paper: “...practitioners – both Aboriginal and non-Aboriginal – have consistently articulated one theme that is central to our work: “The Learner is the most important person in the program.”...the Medicine Wheel model... the institutional educational system recognized and nurtured at least 25% of who we are (Mind), and perhaps as much as 50% (Mind and Body). My experience has been that the other 50% – Spirit and Heart – were not consistently recognized and nurtured...Learners who come to our programs respond best to the holistic approach, which attempts to recognize 100% of who they are.” (p. 1). “...the Medicine Wheel model. The teaching team at First Nations Technical Institute have postulated a learning outcome for each component part: 1. Spirit – an attitude or insight (What my intuition tells me); 2. Heart – a feeling about self or others (What I feel);

3. Mind – knowledge (What I Know); 4. Body – skills (What I can Do, or What I have done)” (p. 2)

“In my view, violence and trauma and how they affect people’s feelings about themselves have created blocks to learning.” (p. 3)

“Howard Gardner’s theory of Multiple Intelligences. Gardner believes that everybody is a reader – it’s just a matter of what we’re best at reading – text, people, or situations. (My notes from the Metropolitan Toronto Movement for Literacy workshop on Multiple Intelligences, facilitated by Leslie Shelton. Spring 2002.)” (p. 5).

*Gerlach, A. (2007). Steps in the right direction: Connecting & collaborating in early

intervention therapy with Aboriginal families & communities in British Columbia. Author. Retrieved 13 January 2008 from http://www.acc-society.bc.ca/files_new/documents/StepsintheRightDirectionConnectingandCollaboratinginEarlyInterventionTherapywithAb.Familiesa.pdf.

*Giard, M. (2006). Bullycide prevention Sqilxwcut, through filmmaking: An urban

Native youth performance project. Canadian Journal of Native Education 29.1: 58-74.



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Greenwood, M. (2003). BC First Nations children: Our families, our communities, our future.

Location unknown.

*---- (2004). Voices from the field: An Aboriginal view on child care. Downloaded from

http://www.excellence-earlychildhood.ca/documents/GreenwoodANG.pdf, September 3, 2007.

*---- (2006). Children are a gift to us: Aboriginal-specific early childhood programs and

services in Canada. Canadian Journal of Native Education 29.1: 12-28. *---- (n.d.). Policies for future generations: Aboriginal early childhood in Canada.

Retrieved 13 January 2008 from http://www.accel-capea.ca/pdf/PoliciesforFutureGenerations.pdf.

*Haig-Brown, Celia (1995). Two worlds together: Contradiction and curriculum in First

Nations adult science education. Anthropology and Education Quarterly 26.2: 193-212.

Harp, J. (1998). Traditional parenting. In Stiffarm, L.A. (Ed.). As we

see...Aboriginal pedagogy. Saskatoon: University Extension Press, University of Saskatchewan. 1-7. Aboriginal parents must be redefine and rediscover traditional parenting. Available through Interlibrary Loan through Library and Archives Canada. ISBN: 0888803842.

*Harwood, M.F. & Kleinfeld, J.S. (2005). Eddie with FAS: Getting what he needs in a

remote Alaskan community. The Northern Review 25/26: 161-171. Harwood and Kleinfeld showcase promising practices, in part due to collaboration

between practitioners in education and healthcare and Native American organizations. These practices are: ‘diagnostic teams…who return to remote communities and offer help with diagnostic and other services…Infant Learning Programs…crucial for both avoiding later behavior problems and teaching families how to be advocates for their children…itinerant teachers and therapists with considerable success to provide ILP services…educating teachers on the many expressions of FAS/FAE [Fetal Alcohol Syndrome and Fetal Alcohol Effects) and providing appropriate special-education services…to avoid their [teachers] misinterpreting behaviors’ (169).

Heath, D. A. Effective teaching strategies. Optometric Education 20.1: 19-20.

A discussion of effective training for health professionals proposes that selection of strategy be guided by knowledge needed by the graduating student; skills to be



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mastered; teaching methods effective for achieving these two objectives; and whether the desired knowledge, skills, and attitudes are reflected in assessment methods and outcomes measures. (MSE)

Heilbron, C. L., & Guttman, M. A. J. Traditional healing methods with First Nations women in group counselling. Canadian Journal of Counselling 34.1: 3-13.

Utilizes a traditional aboriginal healing ceremony, called the healing circle, in a counseling group comprised of First Nations and non-aboriginal women survivors of child sexual abuse. Examines ceremony and aboriginal beliefs for their impact on the counseling process. Results indicate that the ceremony and beliefs established a spiritual component that contributed positively to the group. (Author/GCP)

*Herring, R. (1999). Advocacy for Native American Indian and Alaska Native clients and counselees. ERIC Counseling and Student Services Clearinghouse, University of North Carolina at Greensboro.

Helping professionals need to be more informed and more active advocates for proactive counseling strategies with Native American Indian and Alaska Native peoples. The paper discusses the major advocacy needs of these populations. The negative impact of historical and contemporary discriminatory policies and practices on Native peoples has devastated their standard of living and created major cultural conflicts. These influences have combined with substandard housing, malnutrition, inadequate health care, shortened life expectancy, and high suicide rates to limit opportunities for educational attainment by a population classified as the "poorest of the poor" in the United States. To further complicate matters, many Native individuals believe that they have no choice or control in their lives. However, these problems are not insurmountable nor are Native individuals only victims and incapable of improving their lives. In reality, thousands of Native people have overcome their personal plights. The increase in the number and strength of advocacy efforts must be affected. This paper discusses the following issues: advocacy strategies to assist Native American and Alaska Natives; advocacy for expanding the political agenda; professional training programs; recruitment and training of native students; training of non-native students; advocacy for implications for practice; general issues and concerns; Native women's issues; the older Native individual with disabilities; implications for research; research relative to acculturation level; research relative to scientific inquiry; and research relative to gender roles. Includes a list of recommended resources. (Contains 4 references.) (MKA).

Hill, D. L. (1999). Holistic learning: A model of education based on Aboriginal cultural philosophy. M.Ad.Ed. Thesis, Saint Francis Xavier University.



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Quotes from the thesis: “...holistic...embraces the qualities and characteristics necessary “to become a whole person.” A whole person denotes a human being who is capable of balancing his/her mental, emotional, physical and spiritual human capabilities both internally within oneself and externally in societal interaction with all life forms present throughout Creation.” (p. 18)

“An Aboriginal understanding of spirituality means that an Aboriginal person is not only energy conscious, but also energy sensitive. He/she possesses a high level of awareness and openness to energy in all of its forms. All Aboriginal cultures derive their understanding of life from a spiritual base. Thus, spirit to spirit communication is facilitated through one’s understanding of energy, its movement and how it manifests throughout Creation. (personal communication, E. Hill, 1993)” p. 21

“In fact, as P. Knudtson (1995) points out Aboriginal spirituality is actually “more akin to modern day ‘quantum physics’ than it is to religion.” (personal communication).” (p. 29)

“Marsick (1985) agrees that “many of the blocks to learning stem from the affective domain through feelings of low self-esteem that even the highest achievers often have toward themselves as learners” (p. 7).” (p. 38-39)

“In Aboriginal thought, the six senses of sight, hearing, smell, touch, taste, and the extra-sensory perception known as intuition are viewed as doorways for the influx of information pertinent to an Aboriginal person’s learning and human development.” (p. 99)

“Thus, the Aboriginal concept of accountability in education is much broader than simply meeting the needs of the adult learner, the institution, and society as a whole. It includes learning to be accountable for the impact that our human activity has on the earth and beyond.” (p. 123). Thesis available through Interlibrary Loan through Library and Archives Canada.

Hodgson-Smith, K. (1997). Seeking good and right relations: Student perspectives on

the pedagogy of Joe Duquette High School. Unpublished master’s of education thesis. University of Saskatchewan, Saskatoon, SK.

vii, 115 leaves; 29 cm. Available through Interlibrary Loan through Library and

Archives Canada. Amicus no. 16814001. Hogg, M. (2007). Tales from the principal’s office: Case studies in school

administration. Vancouver: Pacific Educational Press. 143 p. ; 23 cm. ISBN: 9781895766868 (pbk.) and 1895766869 (pbk.). Available at

the University of Saskatchewan Murray Library.



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Ing, N. R. (1990). The effects of residential schools on Native child-rearing patterns.

M.Ed. Thesis, U of British Columbia.

vi, 136 leaves. Thesis is available through interlibrary loan through Library and Archives Canada. Amicus no. 20619190.

Isbister, W. (1998). A piece of the pie: The inclusion of Aboriginal pedagogy into the

structures of public education. In L.A. Stiffarm, (ed.). As we see...Aboriginal pedagogy. Saskatoon: University Extension Press, University of Saskatchewan. 9-28.

Isbister outlines the negative impacts of western education. Isbister proposes that schools embrace what he terms as ‘compatible cultures’ and to make Aboriginal pedagogy into a ‘foundation for public education.’ Available through Interlibrary Loan through Library and Archives Canada. ISBN: 0888803842.

Jacobs, J.T., Jacobs-Spencer, J., Jones, R.M., & Dawson, E.J. (2001). Teaching virtues:

Building character across the curriculum. Lanham: Rowman & Littlefield Education.

Abstract, table of contents, praise, and purchasing information available at

http://www.teachingvirtues.net/. *Lane, M. B., & Baker, Q. (1998). Our schools: Frontline for the 21st century. What our

schools must become. Essays in education.

This book contains a series of essays in education intended for those who teach or plan to teach, and for parents of children in schools. The book argues that educators need to focus on the seminal thinking which developed in the 1940s and 1950s and utilize the insights developed then to focus on critical areas that the teaching profession faces today. Following a brief foreword, the first essay, "The Self--In Living and Learning," addresses the development of self concept and the importance of a positive self concept. The second essay, "Basic Needs of Successful Learners," examines the common needs of all learners, including adults, teachers, and the individual. The third essay, "Humanistic Values in Education," delineates necessary structure, attitudinal changes, and changes in content. The fourth essay, "Cross Cultural: Education for Diversity," advocates cross cultural education as a way to acknowledge those things we have in common. The fifth essay, "Educating for the Unknown," looks ahead to the next century of education. The sixth section, "Practicum," presents a curriculum model for children in a good preschool program. The book concludes with an appendix listing eminent Americans who were considered "school failures." (Author/SD)



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Lanigan, M. (1998). Aboriginal pedagogy: Storytelling. In L. Stiffarm (Ed.). As we see…Aboriginal pedagogy (pp. 103-120). Saskatoon: University of Saskatchewan Press.

Chapter available through Interlibrary Loan through Library and Archives Canada. ISBN: 0888803842.

Lobe, L. G. (1995). Toward an articulation of the foundations of Cree education. Unpublished master’s project, University of Saskatchewan, Saskatoon, SK, Canada.

Available through the College of Education at the University of Saskatchewan.

Malone, J. L. Working with aboriginal women: Applying feminist therapy in a multicultural counselling context. Canadian Journal of Counselling, 34(1), 33-42.

Argues that counselor education for working with Aboriginal women must address both culture and gender issues, and that this may be done by applying feminist theory within a multicultural counseling perspective. Explores these perspectives, their application to these women, and specific counselor education considerations. Discusses issues particular to aboriginal women and for counselors working within this context. (Author/GCP)

*Monks, Arline. Breaking down the barriers to learning: The power of the arts. The Journal of Court, Community, and Alternative Schools. 52-56.

*Moore, Shannon, Wende Tulk, and Richard Mitchell (no date). Qallunaat crossing: The

southern-northern divide and promising practices for Canada’s Inuit young people. The First Peoples Child & Family Review 2.1: 117-29.

*Nadeau, Denise, and Alannah Young (2006). Educating bodies for self-determination:

A decolonizing strategy. Canadian Journal of Native Education 29.1: 87-101. Naparstek, B. (2004). Invisible heroes, survivors of trauma and how they heal. New

York: Bantam Dell.

Hardcover. ISBN: 0553803506. Book is available for purchase at www.amazon.com. Quotes from the book: “It’s often hard for trauma survivors with active symptoms to learn and retain new information, especially complex verbal material.” (p. 81) “Normal memories are encoded verbally and are easily translated into communicable language. But traumatic memories are experienced as emotions, sensations and physical states… unintegrated into the survivor’s verbal and cognitive understanding of himself.” (p. 82).



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“...imagery...The right hemisphere doesn’t understand the idea of “correct” anyway, so never feel that you must follow a suggestion or do exactly what is said.” (p. 201).

*Neylan, S. (2000). Longhouses, school rooms, and workers’ cottages: Nineteenth-

century Protestant missions to the Tsimshian and the transformation of class through religion. Journal of the CHA/Revue de la S.H.C. New Series 11: 51-86.

Nunavut Sivuniksavut (2001). Nunavut Sivuniksavut: A pedagogical profile of the

Nunavut Sivuniksavut training program: A successful transition year program for Inuit youth from Nunavut. Ottawa: Author.

This document provides a brief history of the Nunavut Sivuniksavut program; an

eight-month transition program for high school graduates from Nunavut. The core components of the course are as follows: Inuit history (including land claims history), English and Inuit language teachings, and life skills preparation. Since 1985, the program has graduated eighty percent of the students it has served. The strength of its approach is its pedagogy; student-informed and driven. Document available from the Aboriginal Learning Knowledge Centre of the Canadian Council on Learning at the University of Saskatchewan, College of Education.

O’Meara, S. & West, D. A. (1996). From our eyes: Learning from Indigenous peoples. Toronto: Garamond Press.

ix, 154 p.; 23 cm. Available through Interlibrary Loan through Library and Archives Canada. ISBN: 0920059317.

Open School BC (2006). Aboriginal fiction: Open School BC, various titles. Victoria:

Author.

Teachers provide students in their classrooms with this multimedia tool that allows for students to read modern Aboriginal fiction in class. The tool contains assessment criteria for teachers. Available for purchase from Open School BC at http://www.openschool.bc.ca/features/aboriginal.html.

*Penny, S. (2002). Aboriginal ECD service providers network symposium: Meeting

report. Ottawa. Retrieved 13 January 2008 from http://www.accel-capea.ca/pdf/ecd%20service%20providers%204%20dec%202002%20fin-rev_2_.pdf.

Pepion, D. (1999). Blackfoot ceremony: A qualitative study of learning. Unpublished doctoral dissertation, University of Calgary, Calgary, Alberta, Canada.



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Through oral interviews with Blackfoot elders, Pepion provides a system of Blackfoot education designed to take its learners through the various stages of education. Available through Interlibrary Loan through Library and Archives Canada. Amicus no. 25562928.

*Phillips, S. & Raham, H. (2008). Sharing our success: Promising practices in

Aboriginal education. Occasional paper. Kelowna: Society for the Advancement of Excellence in Education. Retrieved 20 January 2008 from http://www.saee.ca/successconference/ProceedingsPaper.pdf.

Pitawanakwat, J. (2001). ‘Informal learning culture through the life course: Initiatives in

Native organizations and communities.’ NALL Working Paper #40. Available at http://www.oise.utoronto.ca/depts/sese/csew/nall/res/40informallearningculture.htm.

Powell, A. B. &. Frankenstein, M. (Eds.) (1997). Ethnomathematics: Challenging Eurocentrism in mathematics education. Albany, NY: State University of New York Press.

xxi, 440 p.: ill.; 24 cm. Available through Interlibrary Loan through Library and Archives Canada. ISBN: 079143351X (cloth) and 0791433528 (pbk.).

Rajotte, Freda (ed.) (1998). First Nations faith and ecology. Toronto: Anglican Book

Centre. x, 116 p.: ill.; 24 cm. Available through Interlibrary Loan through Library and

Archives Canada. ISBN: 1551262134. *Riecken, T., Tanaka, M.T. & Scott, T. (2006). First Nations youth reframing the focus:

Cultural knowledge as a site for health education. Canadian Journal of Native Education 29.1: 29-42.

Rose, M. & Nicholl, M.J. (1997). Accelerated learning for the 21st century. New York:

Dell Publishing.

Quotes from the book: “low educational attainment and poor analytical and decision-making skills lead to economic dependency” (p. 2)

“A significant difference between people who are labeled as “poor learners” and those who are labeled “efficient learners” is simply that the latter have worked out some effective strategies for learning.” (p. 18)

“The focus of schooling must be broadened from the acquisition of knowledge to include the development of wisdom, character, and emotional maturity. Our technical



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competence as a society is far outstripping our ability to make wise choices. We urgently need to address this mismatch.” (p. 21)

“When you involve the limbic system in learning and teaching, i.e., deliberately

involve the emotions - you harness powerful forces that make learning much more effective” (p. 31

“That’s why it’s so important that as learners we learn how to control our state of mind - teaching students how to recognize, acknowledge, and control emotions should be on every school curriculum” (p. 52)

“The mind is not a vessel to be filled, but a fire to be ignited. Plutarch.” (P. 289). Item

is available through Interlibrary Loan through Library and Archives Canada. ISBN: 0385317034.

Ross, R. (1994). Return to the teachings: Exploring Aboriginal justice. Toronto: Penguin Books.

Location unknown.

Saskatchewan Indian Cultural Centre (n.d.). Practicing the law of circular interaction: First Nations environment and conservation principles. Saskatoon: Saskatchewan Indian Cultural Centre.

1 v. (unpaged) : ill. ; 29 cm. + 3 videocassettes (VHS) + 1 poster (46 x 62 cm.). Available at the University of Saskatchewan library.

Smith, G. H. (1992b). Kaupapa Maori: Contesting and reclaiming education in Aotearoa. In Ray, D. & Poonwassie, D.H. (Eds.). Education and cultural differences: New perspectives. New York: Garland Publishing.

x, 567 p.: 1 map; 23 cm. Book chapter is available through Interlibrary Loan through

Library and Archives Canada. ISBN: 0824060474. *Snively, Gloria, and Lorna Williams (2006). The Aboriginal knowledge and science

education research project. Canadian Journal of Native Education 29.2: 229-44. Tisdell, E.J. (2003). Exploring spirituality and culture in adult and higher education.

San Francisco: Jossey-Bass. Tisdell discusses her personal experiences as an instructor who considers spirituality and its role in teaching and learning. Book is available for purchase at www.amazon.com. ISBN: 978-0-7879-5723-0.



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Quotes from the monograph: “Vella (2000) discusses the relevance of spirituality in teaching and learning in her discussion of a “spirited epistemology” (a view of knowledge that incorporates the spiritual). She states: ‘Every education event is movement toward a metanoia, the passage of spirit from alienation into a deeper awareness of oneself. A spirited epistemology is based on the belief that all education is directed toward such a transformation’”. (p. 10) (p. 30)

“Eco-theologian Thomas Berry (1999)...”We see quite clearly that what happens to the nonhuman happens to the human. What happens to the outer world happens to the inner world. If the outer world is diminished in its grandeur then the emotional, imaginative, intellectual, and spiritual life of the human is diminished or extinguished.”

“...a positive cultural identity. It is grounded in the theoretical framework of Abalos (1998), who discusses the importance of reclaiming four faces of one’s being as part of the ongoing transformation process toward claiming a positive cultural identity: the personal face, the historical face, the political face, and the sacred face.”

“...Parker Palmer (1980) suggests, we don’t think our way into a new kind of living; we live our way into a new kind of thinking.” (p. 188)

“...spiritual experiences...They also take place not so much because of what the instructor does but because of what the learners do with the learning that has occurred. (p. 232)

“...educational models are needed that include ways of honouring a sense of awe and mystery, sanctuary and silence, and celebration.” (p. 233).

Williams, W.A., and M. Yellowbird (eds.) (2005). For Indigenous Eyes Only: A Decolonization Handbook. Santa Fe: School of American Research.

As the title indicates, this is a handbook, which is a compilation of suggestions, activities, and strategies created by indigenous intellectuals for indigenous communities to use in the decolonization process. The often dense language of colonization and decolonization studies is broken down in order for the handbook to be as accessible as possible to indigenous communities searching for ideas.

*Willms, J.D., and Flanagan, P. (2007). Canadian students ‘Tell Them From Me.’ Education Canada 47.3: 46-50.

Wright, M.C. (1999). Aboriginal housing: A feminist perspective. Canadian Home Economics Journal 49.3: 84-86.



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Examines social issues that characterize the ongoing crisis in housing for Aboriginal households in Canada. Highlights the impact of substandard housing conditions on women and children. (JOW)

*Young, P. (2003). Métis educational life. Retrieved 16 December 2007 from

http://www.metismuseum.ca/media/document.php/00723.pdf. Zahary, J., and Art Meyer, Foreword. By Alberta Chamber of Resources. (2006).

Learning from experience: Aboriginal programs in the resource industries. Edmonton, Alberta Chamber of Resources: 70.

A catalogue of promising practices from chamber members whose business ventures involve Aboriginal communities. The relationships affect matters like the environment, business, training, and workforce representation. Introduces readers to mechanisms designed to evaluate relations between companies and Aboriginal communities and means to report successful and unsuccessful methods for ensuring mutual respect and productivity is maintained. The compilers caution readers that there is no ‘one method’ to ensure amicable business relations and that the information in the document is a guide. The chamber also alerts readers to the fact that relationships with Aboriginal communities take time to form and both parties must continue to maintain them over time (i.e., forming a business relationship is not as simple as signing a legal document). Available at http://www.acr-aboriginalproject.org/PDF%20Files/Publications/2006_ACR_Publication.pdf.

Zohar, D. & Marshall, I. (2000). Spiritual intelligence, the ultimate intelligence.

London: Bloomsbury Publishing.

Quotes from the book: “By SQ I mean the intelligence with which we address and solve problems of meaning and value, the intelligence with which we can place our actions and our lives in a wider, richer, meaning-giving context, the intelligences with which we can assess that one course of action or one life-path is more meaningful than another. SQ is the necessary foundation for the effective functioning of both IQ and EQ. It is our ultimate intelligence.” (p. 4).

“…it integrates all our intelligences. SQ makes us the fully intellectual, emotional and spiritual creatures that we are.” (p. 6). Item is available through Interlibrary Loan through Library and Archives Canada. ISBN: 0747546762.



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Curriculum Aikenhead, G. (1998). Border crossing: Culture, school science, and assimilation of

students. In D. Roberts & L. Ostsman (Eds.), Problems of meaning in science curriculum: Ways of knowing in science series (pp. 86-100). New York: Teachers College Press.

xii, 228 p.: ill. ; 23 cm. Available through Interlibrary Loan through Library and Archives Canada. ISBN: 0807737097 (cloth: alk. paper) and 0807737089 (paper: alk. paper).

Berkowitz, P. (2001). Western science meets Mi’kmaq knowledge: Integrating science in Cape Breton. University Affairs, December 2001: 16-20.

Brown, Chester (2003). Louis Riel: A comic strip biography. Montreal: Drawn and Quarterly.

Brown depicts Métis leader Louis Riel’s life in comic book format. The book is

useful for primary and secondary schools and libraries which serve the audience. Available through Interlibrary Loan through Library and Archives Canada and for purchase at Amazon.com. ISBN: 1896597637.

Cajete, G. (1999). Igniting the sparkle: An Indigenous science education model. Skyland, NC: Kivaki Press.

233 p.: 22 cm. Available through Interlibrary Loan through Library and Archives Canada. ISBN: 1882308662.

Colorado, P. (1988). Bridging Native and western science. Convergence, XXI (2/3), 49-67.

Location unknown.

Fuller, H. A., Damico, A. M., & Rodgers, S. Impact of a health and media literacy curriculum on 4th-grade girls: A qualitative study. Journal of Research in Childhood Education, 19(1), 66.

Recent research indicates that young girls are preoccupied with their body size and that the media may be a contributing factor. This study aimed to discover the impact of an interdisciplinary media literacy intervention curriculum on 4th-grade girls in an urban elementary school. The authors developed and implemented a series of lessons that educated a group of 4th-grade girls on the role of fat in growth



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and development and the media-generated images of women and girls. Focus group methodology was used to understand the impact of the intervention. Posttest data indicated that participants in the intervention were more likely to consider and wrestle with the complexities of body size and media representation issues than were participants in the control group. (Author)

Gordon, J. J. (2006). An integrative approach to teaching the undergraduate geography course aboriginal peoples of the United States and Canada. American Behavioral Scientist 50.4: 562-575.

Many Canadian and American academics teach about Aboriginal peoples within their own countries. However, students are left with an inaccurate and incomplete understanding if they learn only about Aboriginal peoples in the United States without including overlapping cultures in Canada and vice versa. Differences and similarities between Canadian and U.S. relationships with Aboriginal peoples need delineation. The retirement of a faculty member who taught Geography 337: American Indian led to a major course restructuring. Issues of geography, terminology, semantics, perceptions, politics, and pedagogy all factored into a shift to incorporate Canadian content. The resulting course transformation included a name change to Aboriginal Peoples of the United States and Canada, a revised course description, and corresponding revisions to course content and approach. These necessary modifications were instituted to reflect a more accurate northern North American reality. (PsycINFO Database Record (c) 2007 APA, all rights reserved) (Journal abstract)

http://www.schoolnet.ca/aboriginal/ocf/posters3-e.html. 23 April 2007. Indian and Northern Affairs Canada (2004). ‘Kid’s stop – Teachers section – Learning

circle – Indian and Northern Affairs Canada.’ http://www.ainc-inac.gc.ca/ks/12010_e.html. 23 April 2007.

Kenjgewin Teg Educational Institute in M’Chigeeng, Ontario.

www.thenewpath.ca/about.html.

MacIvor, M. (1995). Redefining science education for Aboriginal students. In Battiste, M. & Barman, J. (Eds.). First Nations education in Canada: The circle unfolds (pp. 73-98). Vancouver: UBC Press.

Book chapter is available through Interlibrary Loan through Library and Archives Canada. ISBN: 077480243X (pbk.: v.1).

Manitoba Education and Youth (2003). Integrating aboriginal perspectives into

curricula: A resource for curriculum developers, teachers, and administrators.



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Author. Retrieved 19 June 2007 at http://www.edu.gov.mb.ca/k12/docs/policy/abpersp/ab_persp.pdf.

Manitoba Education, Citizenship, and Youth (2007). Kindergarten to grade 12

aboriginal languages and cultures in Manitoba: Manitoba curriculum framework of outcomes (draft). Author. Retrieved 19 June 2007 at http://www.edu.gov.mb.ca/k12/abedu/framework/k-12_ab_lang.pdf.

Manitoba Education, Citizenship, and Youth, Program and Student Services Branch,

Instructional Resources Unit (2004). Aboriginal peoples: Resources pertaining to First Nations, Inuit and Métis: 2004 supplement. Retrieved 23 April 2007 at http://www.edu.gov.mb.ca/k12/iru/library_publications/bibliographies/aboriginal2004.pdf.

Omushkego Oral History Project. http://www.ourvoices.ca/index.

Sanderson, D. (n.d.). Traditional Indigenous perspectives of water: How can elders’

teachings be applied today for future generations: A curriculum developed by Darlene Sanderson.

Sanderson’s document is a course proposal. The goal for the course is to build community capacity to develop water policy that is in harmony with, and honours local indigenous laws about water, in the realms of health, education, law and environmental legislation. The course if 15 weeks and will use stories, music, language, and spirituality to influence the formation of water policy. Available at the Aboriginal Education Research Centre, College of Education, University of Saskatchewan, Saskatoon, SK.

‘Teachings from the Medicine Wheel.’

www.lib.unb.ca/Texts/QWERTY/Qweb/qwerte/mic_mal/. 23 April 2007.

‘The Cradleboard Teaching Project.’ Nihewan Foundation for Native American Education. www.cradleboard.org. 23 April 2007.

‘The Wet’suwet’en Unlocking Aboriginal Justice Program: Restorative practices in British Columbia.’ www.realjustice.org/library/wuaj.html. 23 April 2007. U’mista cultural society. www.schoolnet.ca/aboriginal/umista1/index-e.html.



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Autobiographies and Testimonials

Adams, H. (1975). Prison of Grass: Canada from the Native Point of View. Toronto: New Press.

Adam’s book is a revisionist history of Canadian and U.S. western settlement. The book illustrates the Native perspective of colonialism, refuting the notions of savage Indian tribes needing help from White settlers to become civilized. Adam’s latest edition of the book uses more current statistical information to back up his arguments.

Belisle, D. (2006). Finding home on the way: Naming the Métis.’ Prairie Forum 31.1: 105-19.

Belisle analyzes Métis identity and literacy in terms of his personal and professional life history. Prairie Forum is available at the University of Saskatchewan Murray Library.

Carlson, Joyce (ed.) (1991). The journey: Stories and prayers for the Christian year from people of the First Nations. Toronto: Anglican Book Centre.

200 p.: ill.; 21 cm. Anthology is available through interlibrary loan through Library

and Archives Canada.

Duara, Prasenjit, ed. (2003). Decolonization (Rewriting Histories): Perspectives from now and then. New York: Routledge.

Prasenjit presents a history of decolonization from the perspective of formerly colonized peoples. The book presents the variations in decolonization from country to country examining what replaces the former colonial control during the process of decolonization.

Gabriel Dumont Institute, Canada Council for the Arts, Troupe, C. & Morin, W. (2002). Kitaskînaw î pî kiskinohamâkoya [videorecording] = The land gives us our knowledge. Saskatoon: Gabriel Dumont Institute.

The residents of Ile-a-la-Crosse, a Métis community whose roots lie in the Hudson’s

Bay Company fur trade, depict the history of the land. Elders and Old People discuss strategies for the maintenance of language and traditions. Documentary is available from the University of Saskatchewan Murray Library.

Scofield, G. (1999). Thunder through my veins: Memories of a Métis childhood.

Toronto: HarperFlamingo.



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Story of Scofield’s quest to learn of his gifts as a Métis person. Available through www.amazon.ca.



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Language and Literacy *(n.d.). Aboriginal Learning Knowledge Centre reading list. *(2007). Dialogue on Learning. May 14-16, 2007. Banff Centre. Ahenakew, F. (1989). Kiskinahamawakan-acimowinisa / Student stories. 2nd ed.

Algonquian and Iroquoian Linguistics, Memoir 2.

91 p.; 22 cm. Book available at the University of Saskatchewan library. Archibald, J-a., Antone, E., & Blair, H. (2003). Advancing Aboriginal languages and

literacy. Canadian Journal of Native Education 27.1.

Quotes from the article: “The learners at this literacy program were able to find a place to heal the spirit wounded in previous attempts in the educational system.” (p. 5, Archibald); “Many factors such as healing; self-determination; and reclamation of identity, language, and cultures play a major role in the complex issue of Aboriginal literacy.” (p. 10, Antone); “In my present study of Aboriginal literacy, the findings indicate that the principal goal is to make Aboriginal people proud of who they are and raise their self-esteem so that they have the skills to learn and succeed in their lives.” (p. 14, Antone); “...meaningful literacy development must combine experiential learning with reflective practice...must and will be transformative.” (p. 19-20, Gamlin); “...the emphasis in Aboriginal epistemology is on the concept of literacy being synonymous with developing ways of knowing and ways of being (Beck et al., 1995; Black Elk, 1961; Common, 1994; Kane, 1994).” (p. 25, Paulsen); “...Vicki Lussier...We think we’re instructors. We’re really healers...we inspire people, we teach them to believe in themselves.” (p. 40, George); “Our work addresses as many aspects of being human as there are, and it does so by designing and delivering wholistic teaching processes and by creating or adapting curriculum so that it speaks to each learner.” (p. 44, Gaikezheyongai); “The spirit is the part deep within you that makes you who you are; for many of our learners their spirit had been broken...To reach the spirit of a person and lighten the



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load they have carried for many years requires patience, perseverance, positive thinking and unconditional caring.” (p. 50, Jones); “The Six Nations Literacy Achievement Centre provides a place for individuals to experience situations to heal the spirit.” (p. 60, Lickers); “Those who attend literacy programs are the same people who as children experienced disillusionment and discouragement... Practitioners are challenged to find ways to entice the person to rekindle the fire to learn” (p. 61-62, Swanson); In summary, the practitioner’s relationship with the learner may be the single most influential factor for the learner to achieve success.” (p. 72, Swanson); “When we speak in the language, we think about what we are going to say to another human being. In this way, we are careful of what we are going to communicate so that we do not harm another’s physical being or spirit.” (p. 81, Williams); “Dreams are considered gateways to creative possibilities” (Cajete, 2000, p. 65). Dreams or visions are recognized as “a natural means for accessing knowledge and establishing relationship to the world. They are encouraged and facilitated. (p. 71). It is the telling of dreams – the accurate or as close to accurate communication – to which I draw your attention. This, I believe, is the beginning of literacy.” (Keeshig-Tobias, pp. 92-93). Article may be downloaded through ProQuest.

Assembly of First Nations (1994). Breaking the silence: An interpretive study of

residential school impact and healing as illustrated by the Stories of First Nation individuals. Ottawa: Author.

Copy of report is available at the University of British Columbia Library. *Balzer, Geraldine (2006). Reading Aboriginal literature through the lenses of

contemporary critical theory. Ph.D. Diss., U of Saskatchewan. Battell, E., Gesser, L., Rose, J., Sawyer, J., & Twiss, D. (2004). Hardwired for hope:

Effective ABE/Literacy instructors. Malaspina University-College. Available at http://www.nald.ca/fulltext/hwired/cover.htm.

“What we all knew was that effective ABE/Literacy practitioners have a deep passion for what is possible, and that ABE/Literacy instructors are in awe of their students’ spirit and bravery in the face of hardships. “Hardwired for hope” seemed to consolidate a single characteristic that effective instructors possess.” (p. 5)



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“Difficult situations present themselves to us daily and hope plays a big role in helping many of us manoeuvre through these challenges and act effectively.” (p. 6)

Battiste, M. (1986). Micmac literacy and cognitive assimilation. In J. Barman, D.

McCaskill, & Y. Hébert (Eds.). Indian education in Canada: The legacy. Vancouver, BC: UBC Press.


Canada. ISBN: 077480243X (pbk.: v.1). *Battiste, M. (1998). Enabling the autumn seed: Toward a decolonized approach

to Aboriginal knowledge, language, and education. Canadian Journal of Native Education, 22.1: 16-27.

Battiste, M. (2000). Maintaining Aboriginal identity, language and culture in modern society. In Battiste, M. (Ed.). Reclaiming indigenous voice and vision.

(pp. 192-208). Vancouver, Toronto: UBC Press. Battiste advocates for the protection of Indigenous Knowledge but also suitable methods for dissemination of Indigenous Knowledge paradigms. Available through University of British Columbia Press.

*Battiste, M. (2004). Evaluation measures for Aboriginal Language and Culture

Project: A literature review. Prepared for the Aboriginal Language Task Force, A project of Canadian Heritage, Ottawa, ON.

*Benson, C. (2005). Girls, educational equity and mother tongue-based teaching. Bangkok: UNESCO, Asia and Pacific Regional Bureau for Education.

This study is the expanded version of the advocacy brief "Mother Tongue-Based Teaching and Education for Girls" [ED495413]. It highlights in more detail the correlations between girls, language and marginality, and shows that there are indeed positive links between the use of mother tongue in education and female participation and achievement in learning. While many challenges remain, the use of mother tongue in education has powerful pedagogical and social justifications and, thus, is a critical step in the right direction towards achieving Education for All. This paper argues that one of the principal mechanisms through which inequality is reproduced is language, specifically the language used as the medium of instruction. It shows how the learner's mother tongue holds the key to making schooling more inclusive for all disadvantaged groups, especially for girls and women. Contents include (1) Introduction; (2) Connections Between Language and Marginality; (3) Connections Between Girls, Language and Marginality; (4) The Proposal: Mother Tongue-based Bilingual Education; (5) Obstacles to Girls' Participation and Strategies that Address Them; (6) Mother Tongue-based



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Schooling as an Effective Strategy for Addressing Girls' School Participation; (7) Conclusion; (8) References; and (9) About the Author. The Conclusion sets out nine strategies that may provide the impetus for more far-reaching reform by demonstrating positive effects. Some examples are:(a) Getting local and national ministries of education to authorize oral mother tongue use in the classroom, especially where it has traditionally been prohibited; (b) Changing teacher placement practices so that teachers come from the same linguistic group as their students, a measure which is likely to increase the number of female teachers because they can stay in or near their home communities; (c) Implementing mother tongue-based teaching at the preschool level, which may be easier if preschools are less controlled by official structures; (d) Providing in-service training for teachers in first and second language development, themes which should be taught wherever there is linguistic diversity; (e) Providing for study of the mother tongue as a discipline, which involves no change in medium of instruction for other subjects in the curriculum; (f) Working with teachers and communities to operationalize local curriculum components of school programs; (g) Organizing extracurricular mother tongue-based language clubs; (h) Getting school children involved in local radio programming; and (i) Encouraging family members participating in mother tongue-based literacy classes to share their reading and writing skills. These and other measures that do not involve large-scale transformation of educational systems are likely to promote awareness and prompt participants to reevaluate traditionally marginalizing practices at school. (ERIC)

*Blair, Heather A., and Billy Joe Laboucan (2006). The Alberta Language Initiative and the implications for Indigenous languages. Canadian Journal of Native Education 29.2: 206-14.

Board of Studies, NSW (2007). Aboriginal educational contexts. Retrieved 13 January

2008 from http://ab-ed.boardofstudies.nsw.edu.au/.

Contains resources for Aboriginal language and numeracy learning. Centre for Family Literacy (2002). Foundational training for family literacy –

Practitioners’ guide. Edmonton, Alberta. (Aboriginal Appendix). Location unknown. *Cochran-Smith, M. (1995). Color blindness and basket making are not the answers: Confronting the dilemmas of race, culture and language diversity in teacher

Education. American Educational Research Journal, 32.3: 493-522. *Cooper, N. (2006). The transformative nature of culture-based literacy provision in

Native Literacy Programs. Available at http://www.nald.ca/library/research/cooper/cooper.pdf.



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“Findings include: the importance of community, how self-awareness is a pre-cursor to self-determination, the value of being both a teacher and a learner, and the part Indigenous knowledge plays in the learning and healing journey of the literacy learner.” (p. ii).

“Elder Jan Longboat...’our whole body is Indigenous literacy’”. (p. 4).

“...what the Native literacy community covers in its more holistic definition of literacy...literacy fosters a sense of purpose, promotes achievement and aids in further development of self-determination for individuals and communities. Literacy constitutes the wide range of skills necessary for improving one’s quality of life...included ‘areas of knowledge specific to Aboriginal peoples’ way of life and faith tradition in the cultural context of each community and tribal nation.’” (Antone, 2003 p. 22) (p. 12).

“The use of the circle in literacy classroom has also proven to be transformative...helped to focus learners and to help us all to remember that we are community.” (p. 27).

“As educators, we have a lot of un-learning to do for ourselves in order that others can

unlearn as well.” (p. 45).

“He strongly believes that everyone has gifts, but the most important gift that we have to give is that we are all teachers and all learners.” (p. 68).

*Cordoba, Tania (2006). Aboriginal literacy and education: A wholistic perspective that

embraces intergenerational knowledge. Retrieved 28th November, 2006 from http://www.cst.ed.ac.uk/2006conference/papers/Cordoba_paper.pdf.

Corson, D. (n.d.). A pan-Canadian research program for more inclusive schools in

Canada: The diversity and equity research background. Agenda: A pan-Canadian education research agenda. Ottawa: Canadian Society for the Study of Education.

The Government of Canada commissioned the papers in this volume. This essay asks

four questions: ‘if a pan-Canadian research program could help describe different approaches to Aboriginal-controlled schooling from which other Aboriginal communities could learn…if a pan-Canadian research program could help ministries and departments ease the integration difficulties presently experienced by culturally different children in school systems…if a pan-Canadian research program could help reduce disparities in access to academic literacy among different social, cultural, and regional groups…[and] if policy implementation research could help in the design, review, adjustment, and coordination of more equitable educational policies across Canada’ (167).



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*Council of Ministers of Education in Canada (CMEC) (2007). Report on the CMEC Forum on Adult Literacy, June 19-20, 2006, Prince George, British Columbia. Retrieved 13 January 2008 from http://www.cmec.ca/publications/Report-AVED%20final_EN.pdf.

Quotes from the report: “Speaking as a First Nations educator, Janice Brant described how Indigenous approaches to teaching and learning reflect three broad philosophical positions: multidimensionality of learning; holism (balancing the spirit, heart, mind and body); and relationality (kinship and the sense of belonging with the social and natural environment)...seven themes that provide a foundation for Indigenous approaches to literacy learning: cultural philosophy, culture-based curricula, prior learning assessment, learning circles and communities, principles of adult learning, reflective practice and self evaluation, and the characteristics of literacy practitioners.”

*Crago, M. (1992). Communicative interaction and second language acquisition: An Inuit example. TESOL Quarterly 26.3: 487-505. *Crosscurrent Associates, Hay River (1999). Languages of the land, a resource manual

for Aboriginal language activists. NWT Literacy Council, Yellowknife, NT. Retrieved 13 January 2008 from http://www.nwt.literacy.ca/aborig/land/language.pdf.

“The Aboriginal languages describe and define a relationship with the land and Creator in a way that no other languages can. If the spiritual relationships defined in Aboriginal languages are more accurate and relevant than those of other languages and cultures, then we all lose if this perspective is lost.” (p. 38)

*Cumming-Potvin, W. (2007). Scaffolding, multiliteracies, and reading circles.

Canadian Journal of Education 30.2: 483-507. *Cummins, J. et al. (2006). ELL students speak for themselves: Identity texts and literacy

engagement in multilingual classrooms. Downloaded from http://www.curriculum.org/secretariat/files/ELLidentityTexts.pdf, November 13, 2007.

Cummins, J. (2000). Language, power, and pedagogy: Bilingual children

in the crossfire. Clevedon, England: Multilingual Matters. Cummins provides a definition of institutional racism and proposes that one of the reasons behind the manifestation of institutional racism concerns an imbalance between home and school cultures. These differences exist between educators and their students. Available from www.amazon.co.uk.

Daniels-Fiss, B. (2005). My journey of learning the Cree language. M.Ed. Project, U of

Saskatchewan.



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Daniels-Fiss learns through a five-day summer Cree immersion camp that she coordinates the meaning of the words, thoughts, and philosophy of the Cree language. Daniels-Fiss’s goal is three-fold but the three components are interrelated: the recovery of the Cree language for herself, her family, and for her professional endeavours as a teacher in the Saskatoon Catholic School System. Daniels-Fiss challenges educators, both teachers and administrators, to consider the role of Cree and other heritage language in learning. Available through Interlibrary Loan through Library and Archives Canada and at the Aboriginal Education Research Centre, College of Education, University of Saskatchewan, Saskatoon, SK. Amicus No. 31055750.

Edwards, B.F.R. (2005). Paper talk: A history of libraries, print culture, and Aboriginal peoples in Canada before 1960. Lanham: Scarecrow Press.

From the University of Saskatchewan library.

1. Contexts and foundations: placing this history v: literacy, books, libraries, and first peoples. 2. The nineteenth century: "read, write, and worship God daily.” 3. First quarter of the twentieth century: books in the schools and aboriginal literary initiatives. 4. 1930 through 1960: community development, philanthropy, and educational neglect: aboriginal and non-aboriginal literary perspectives. Conclusion: knowledge keepers: libraries and the printed word. App. 1. Approved supplementary readings books for Indian schools, 1931-19381. App. 2. Day school libraries, 1943. Monograph available at the University of Saskatchewan Murray Library.

Elijah, Joy (2002). Literature review: language and culture. Prepared for the Minister’s

National Working Group on Education, Indian and Northern Affairs Canada. Retrieved 19 June 2007 at http://www.ainc-inac.gc.ca/pr/pub/krw/com_e.pdf.

Ermine, Willie (1998). Pedagogy from the ethos: An interview with elder Ermine on Language. In L.A. Stiffarm (ed.). As we see...Aboriginal pedagogy. Saskatoon:

University Extension Press, University of Saskatchewan. 9-28.

Ermine, in a study of the Aboriginal pedagogy for rejuvenating the Cree language and maintaining Aboriginal community ethos, shows that learning and the spirit are foundational to the ethos of Aboriginal culture and for Aboriginal pedagogy. Among his findings, Ermine indicates that the rejuvenation of the language “must be approached by the community as a sacred act and the attributing of the spiritual element to guide the learning process.” Furthermore, children and youth need to cultivate relationships with elders and old people to rejuvenate language. Language is necessary if one is to attract and nourish the Learning Spirit. Ermine provides a series of declarations meant to teach and preserve his Cree language. These declarations



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emphasize intergenerational respect, the relationship between language and culture, and the integration of Aboriginal ways of learning into the education system. Available through Interlibrary Loan through Library and Archives Canada. ISBN: 0888803842.

Erni, C., Comp, & Parellada, A., Comp. (1999). The Indigenous world, 1999-2000 = el mundo indigena, 1999-2000. Copenhagen: IWGIA, International Secretariat, Classensgade 11E, DK-2100.

This annual publication (published separately in English and Spanish) examines political, social, environmental, and educational issues concerning indigenous peoples around the world during 1999-2000. Part 1 highlights news events and ongoing situations in specific countries in nine world regions: the Arctic, North America, Mexico and Central America, South America, the Pacific and Australia, East Asia, Southeast Asia, South Asia, and Africa. Articles of educational interest on the Arctic and the Americas discuss language use (Greenlandic versus Danish) in Greenland; native language instruction for the Sami in Russia; "Indian control of Indian education" and technology use in Indian schools in the United States and Canada; financial support for U.S. tribal colleges; controversy over university research into indigenous ethnobotanical knowledge in Chiapas, Mexico; and assimilationist efforts to decrease the number of indigenous teachers and health workers in Peru. Other education-related articles discuss the struggle for indigenous language rights in Nepal and describe research and a documentary film on the educational situation of San children in southern Africa. Other indigenous issues include violations of human rights, environmental threats and indigenous opposition, legal and political reforms, land rights, cultural assimilation, intellectual property rights, and relationships between indigenous peoples and national governments. Indigenous women's issues are included throughout. Part 2 describes developments on indigenous rights at the United Nations. (Contains maps and photographs.) (SV) ($20.00 plus postage for either English or Spanish version).

Fenwick, A. (2004). From learning to teaching: An appreciative inquiry into the

motivations of adult literacy learners. The extract is available at http://www.nald.cacrd/annotation.asp?id=371.

“14 strategies...Themes of Motivation and the Voices of Literacy Learners: 1. “Happy Energy” – from teachers to students; teachers with a happy-go-lucky aura

that gives the student the feeling that he/she can do the work; has a creative element; teacher creates an atmosphere of enthusiasm, challenge and inspiration in the learning situation;

2. “Relevance to Engage Learners” – teachers or someone else (e.g., health care worker) taking the time to interest and engage adult learners in learning relevant to their individual needs



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3. “Accountability” – teacher accountable to a student (e.g., identifying a learning problem and taking the extra time to help a student find an alternative method of retaining information such as memorization, instead of writing)

4. “Small Groups” – groups of two to five learners, sometimes learning in a teacher-conducted group, or working on their own or receiving help from one of the teachers (or a volunteer), in a relaxed and collegial atmosphere and as an accepted way to learn in that learning situation

5. “Sequence and Reinforcement” – the sequences used in writing a paragraph in breaking down words and in problem solving; sequence and reinforcement fires the imagination in its reciprocal and spin-off effect as a motivational strategy for teaching and learning

6. “Immediacy” – learning to fit certain requirements: specific need of the learner (e.g., keeping a job), importance to the learner’s daily life, and a limited time span for learning

7. “Work-Related Reasons and Personal Satisfaction” – learning to get closer to more preferred jobs and the personal satisfaction of new skills (e.g., math) and the new jobs

8. “Life Experiences” – looking at life experiences as a kind of training ground for learning as well as a motivator to go on learning and accomplish more

9. “Caring” – by teachers for their students; teacher as a role model for teaching love, caring, understanding, and the ability to be a good listener

10. “Confidence” – confidence acquired by learners; nurtured by someone the learner can trust; “confidence the teacher showed ‘in’ him was transferred ‘to’ him”

11. “Teachable Moments” – life events that bring adult learners back to learning (e.g., a child’s failure of a trade at school prompting a mother to return to learning to encourage the child”

12. “Safety” – a complex and inter-connected mix of feelings; a safe environment is important for learning to take place

13. “Family Values” – family values and family support motivated learning; are powerful motivators for learning and teaching between parents and children

14. “Ideas, Feelings and Actions” – are strong motivators for change in an individual’s life style (e.g., learning a new language to make new friends and adjust to a new culture).

George, P. (1997). Vision guiding Native literacy. Owen Sound: Ningwakwe Learning

Press. “This book summarizes common themes that emerged from documents produced by national Aboriginal organizations during 1998 International Literacy Year. a. Ensuring that programs are community-based and Learner-centred; b. Using the holistic approach (through assisting Learners to seek balance within the

spiritual, emotional, mental and physical selves); c. Placing literacy into culture, rather that fitting culture into literacy;



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d. Using the dual forces of language and culture to help Aboriginal communities sustain and maintain a positive cultural identity (offering literacy in the Aboriginal language of origin and the official language in use in that area);

e. Developing and using materials and methodologies that are relevant to the Learner’s lives (they reflect the experiences, needs and aspirations of the Aboriginal Learner, and maximize Aboriginal learning styles);

f. Empowering the individual in his/her relationship to self, family, community and nation;

g. Contributing to community development (economic, social, educational, political and spiritual).” Monograph available through Interlibrary Loan through Library and Archives Canada, ISBN: 1896832075.

*---- (2002). Position paper on Aboriginal Literacy. National Aboriginal Design

Committee. Toronto, ON. Available at http://www.nald.ca/fulltext/position/position.pdf.

Quotes from the paper: “Information for this paper was gleaned from a variety of sources, including people, meetings, documents and events. The following themes emerged, and constitute the foundation of the work of the NADC, which became the National Indigenous Literacy Association (NILA):

1. The Learner is the most important person in the program. 2. The holistic approach to Aboriginal literacy is effective, therefore crucial. 3. Language and culture are inextricable; therefore, literacy in our own Aboriginal

languages is paramount. 4. As Aboriginal Peoples, we had, and continue to have, many of our types of literacies.

Print-based literacy is recent in our history, and only one type of literacy in the Aboriginal view.

5. Inclusivity – literacy affects us a; therefore, literacy needs to be the purview of an inclusive organization.

6. Aboriginal Control of Aboriginal literacy/education 7. Adequate long-term funding.” (p. 5). *---- (2003). The rainbow/holistic approach to Aboriginal literacy. Canadian Journal of

Native Education 27.1: 29-40. *---- (2003). The rainbow/holistic approach to Aboriginal literacy. In Symposium on

Literacy and Aboriginal Peoples: Best Practices Native ‘Literacy’ and Learning. Toronto, ON. Ontario Institute for Studies in Education/University of Toronto. Available at http://www.nald.ca/library/research/aboriglt/symprocE/symprocE.pdf.

*---- (2007). Literacy: Inspiring hope, discussion paper # 2. Retrieved 13 January 2008

http://www.learningandviolence.net/lrnteach/reflprac/paper2.pdf.



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Quotes from the paper: “...the late Dr. C.R. Snyder...University of Kansas psychologist who “…discovered that hope was a better predictor of [college students’]… first semester grades than were their scores on the SAT, a test supposedly able to predict how students will fare in college (and highly correlated with IQ). (Goleman, 1994): (p. 1)

“the work of the Dynamics of Hope Consultants, in Phoenix, Arizona. They are involved in Spiritual Counselling and see hope as having three activities: • reaching out – connecting with our family, community, our loved ones, or someone that we believe can help us • reaching up – turning to the Creator, to our traditions, or a higher power • reaching in – looking at ourselves, our Spirits, our issues and our lives (adapted from: http://dynamicsofhope.com )” (p. 2).

*---- (2007). Locus of Control, Discussion Paper # 3. Retrieved 13 January 2008 from

http://www.learningandviolence.net/lrnteach/reflprac/paper3.pdf.

Quotes from the paper: “one of the most valuable things literacy practitioners do is help Learners to believe in themselves... Many Learners said they felt that the program was a surrogate family or community.” (p. 1)

“Learners want to shift to an inner locus of control, and can” (p. 2)

“...worked with the Ontario Native Literacy Coalition (ONLC) to undertake an indepth study of practitioners... revealed that many qualitative outcomes were instrumental in helping Learners to achieve the cognitive outcomes. In many cases, these qualitative changes needed to be accomplished first, as they provided the foundation for achieving the cognitive outcomes.” (p. 3).

---- (forthcoming). How spirit, heart, mind and body are being recognized in literacy

programming. Calgary: Literacy Alberta.

Quotes from the paper: “I began with articulating the ideals to which the Aboriginal community aspires – as I see it in the context of educational programming:

1. We all have a Purpose for being here in this Life; 2. Creator has given us Gifts for fulfilling that Purpose; 3. Our responsibility as educators is to help Learners recognize their Gifts and to

develop them; 4. The best of way of doing that is to recognize and nurture Spirit, Heart, Mind and

Body in all aspects of programming.” (p. 4).



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*Hoare, P., & Kong, S. (1994). Helping teachers change the language of the classroom: Lessons from in-service teacher education.

A Hong Kong program to train secondary school teachers in the use of English as the medium of classroom instruction is reported and discussed. The program provides assistance to teachers accustomed to using mixed code in the classroom and who must use English consistently, and helps English teachers understand how they can support teachers of other subjects in an English-medium instruction (EMI) school. The report first outlines the qualities needed by an EMI instructor, including language proficiency, skills and strategies for teaching through a second language, and attitude and background knowledge that contribute to a commitment to change. It then describes briefly the design and content of the program that helps teachers improve in those areas. Lessons learned in the first year about the adequacy and acceptability of the course to teachers, and consequent course changes, are then examined. It was found that the most important areas needing strengthening are those relating directly to the special role of an immersion teacher in teaching both content and second language. Finally, other forms of support needed and Hong Kong efforts to provide these are noted. (Contains five references.) (MSE)

House, D. (1996/97). A Navajo paradigm for long life happiness-and for reversing Navajo language shift. Journal of Navajo Education 14.1/2: 45-58.

A copy of the article may be obtained through Interlibrary Loan through Library and

Archives Canada. ISSN: 1042-3265. *Inukshuk Management Consultants (2002). Nunavut literacy development in the

context of Inuit Qaujimajatuqanginnut (IQ), (Inuit Traditional Knowledge), a discussion paper. Cambridge Bay: Nunavut Literacy Council. Retrieved 13 January 2008 from http://www.nunavutliteracy.ca/english/resource/reports/paper/paper.pdf.

Quotes from the paper: “The learning context must be culturally relevant. If it is not, then by default the learning context will be the context of the dominant Qallunaat Culture [Euro-Canadian]. (p. 1)

“When people lived on the land, the land itself, the family, and the small extended family or community were the source of learning – they were “the classroom.” The “teachers” were the parents and elders...Pedagogy was strongly based upon modeling, observation and practice.” (p. 3)

“As the child grows into an adult in the family context, he or she must develop a strong sense of inner worth and personal identity...brings with an awareness that “I must have a purpose or direction in my life.” (p. 5)



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“...four different types of literacy which correspond to the fundamental relationships within Inuit culture. • Earth literacy • Family literacy • Personal literacy • Community literacy (p. 7)

“No one can give literacy to another person. People “become literate” by developing their capacity to interpret and respond to the world around them.” (p. 10).

*Korkatsch-Groszko, M. (1998). Perspectives and resources for addressing educational needs of linguistically diverse students.

Outlined are factors in effective instruction for linguistically diverse students in the public schools, particularly when those students are not enrolled in English-as-a-Second-Language or bilingual education programs but are integrated with English-proficient students in the regular classroom. The term "mainstreaming" is defined as it is applied to this population, and guiding principles for effective classroom mainstreaming are presented. Classroom instructional behaviors and techniques found to be effective in supporting the learning process of linguistically diverse students are specified, most concerning classroom communication and presentation of information. Classroom activities recommended for use with this population are listed, and common characteristics of urban children are noted. A series of useful strategies to be used individually or combined for effective instruction are detailed, and a checklist of questions the teacher can ask himself concerning the students, syllabus, instructional materials, and teaching techniques is included. Individual and classroom factors affecting second language acquisition are described, and considerations in assessment are examined. (MSE)

Lopez_Gopar, M. (2007). Beyond the alienating alphabetic literacy: Multiliteracies in Indigenous education in Mexico. Diaspora, Indigenous and Minority Education 1.3: 159-174.

Article available through Interlibrary Loan.

*Manitoba Education and Training, Adult literacy and continuing education (n.d.). Models of quality in literacy programming. Winnipeg: Author. Retrieved 19 June 2007 at http://www.edu.gov.mb.ca/ael/all/publications/exempl_98.pdf.

Martin, I. (2000). Aajiiqatigiingniq language of instruction research paper: A report to

the Government of Nunavut, Iqaluit, Nunavut, Canada. Author. Retrieved 19 June 2007 at http://www.gov.nu.ca/education/eng/pubdoc/ENG%20LOI%20Report.pdf.



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*Metis National Council (1997). Needs assessment study on literacy for Metis people. Retrieved 13 January 2008 from http://www.nald.ca/library/research/assess/assess.pdf.

Quotes from the paper: “In a previous joint report, the Metis National Council and the Gabriel Dumont Institute stated that a literacy campaign involving Aboriginal people must: 1. Recognize the existence of a variety of literacies in Aboriginal communities. 2. Recognize English-language literacy programming for Aboriginal peoples as

cross-cultural experiences; 3. Recognize the tensions between orality and literacy; 4. Recognize that non-literate people have different language methods, concepts,

and techniques than English or French writers; 5. Recognize that the teaching of essayist English is a narrow and restricted training

in English literacy; 6. Recognize that literacy is not new to communities and that the resistance in the

present context is related to the system which has forced English or French language literacy at the expense of the Aboriginal languages;

7. Recognize that there is resistance to literacy within Aboriginal communities based on threat to cultural identity posed by the assumption of the values of an outside culture bound within the English or French language literacy;

8. Recognize that there are serious differences of opinion with Aboriginal communities on the costs and benefits of English or French language literacy;

9. Recognize the rich heritage of language experience both oral and literate that Aboriginal peoples possess;

10. Recognize that issues of English or French language literacy cannot be considered in isolation from issues of Aboriginal language retention, retrieval and renewal.” (Introduction)

“Next steps identified were as follows: 1. Establishment of Métis-specific literacy programs 2. Development of Métis-specific literacy materials 3. Métis-specific literacy programs in the schools 4. Increase awareness in the education system about Métis 5. Literacy and education campaign for Métis people 6. Post-secondary education 7. Métis-specific schools 8. Economic Development 9. Enumeration” (The Next Steps...).

National Indigenous Literacy Association (NILA) and OARS Training (2004). “Learner-

centredness” a survey of Aboriginal workforce/essential skills development programs and recommendations for implementation and delivery. Winnipeg, Manitoba. Available at http://www.nald.ca/library/research/indigenous/indigenous.pdf.



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Quote from the report: “A national survey of Aboriginal Workforce/Essential Skills Development Programs ...to identify critical success factors in the development, delivery and evaluation of such initiatives: • ...as learner-centred as possible • Voluntary participation in the programs and, preferably, the willingness of the

employers to pay the employees when they attend the classes • Instructors experienced in the delivery of workplace education programs and an

awareness of issues impacting the workplace and the need to be flexible to these concerns

• Principles of Adult Learning using a wide array of instructional and evaluation strategies...critical that the instructor adapt their instructional strategies to the needs of the Aboriginal learner

• Integration of traditional teachings • The need for ongoing communication between the instructor, the workplace and

the participant and other steering committee members • Strategic partnerships • Supportive Employers • Safe Learning Environment (p. 24-25).

*Ningwakwe (2007). CCL’s Cross-Cutting Themes: Gender, culture, French in minority

settings, e-learning, literacy. Literacy B.C. Summer Literacy Institute: Leadership in Literacy. July 25, 2007.

*Norris, M. J. (n. d.). Aboriginal languages in Canada: Emerging trends and perspectives

on second language acquisition. Canadian Social Trends 19-27. *Northwest Territories Education, Culture and Employment (n.d.). Revitalizing,

enhancing, and promoting Aboriginal languages: Strategies for supporting Aboriginal languages. Author. Retrieved 19 June 2007 at http://www.ece.gov.nt.ca/Publications/PDF%20Publications%20Files/Culture/Strategies%20for%20Supporting%20Aboriginal%20Languages.pdf.

*Nunavut Literacy Council (2004). Literacy programs that work: Sharing knowledge

and experience. Author. Retrieved 15 June 2007 at http://www.nunavutliteracy.ca/english/resource/reports/litprog/cover.htm.

*---- (2004). Unipkausivut, building language and literacy skills through oral history.

Retrieved 13 January 2008 from http://www.nunavutliteracy.ca/english/resource/unipkausivut/unip.pdf.

Quotes from the report:



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• Nunavummiut agree that Elders’ knowledge is valuable and must not be lost. Through oral history projects language and literacy learners can participate in preserving the important history which is their birthright.

• Learning about one’s culture through oral history builds self-esteem and a sense of personal and cultural identity. These qualities are essential if people are to meet their personal goals.

• Participation in oral history projects can help build literacy and language skills. For many adults, one of their personal goals is raising their literacy levels in order to support their children’s learning, to participate more fully in society or get a good job.

• Nunavummiut are concerned about the strength of the Inuktitut language. Working on oral history projects means communicating with Elders in Inuktitut in meaningful ways.

• Many Nunavummiut feel that parents, grandparents and Elders should play a stronger role in education. The study of oral history recognizes the expertise of Elders. (p. ix).

*NWT Literacy Council (2002). Multiple literacies, improving our support for

Aboriginal literacy in the NWT. Retrieved 13 January 2008 from http://www.nwt.literacy.ca/aborig/mulit/Mulit.pdf.

Quote from the report: “So, for example, in a hunting culture, where visual literacy is important, we might expect people to be able to ‘read’ the sky to tell the weather, or to ‘read’ the land to find signs of animal tracks...a person may be highly literate in one situation, like on the land, but not in another. It also means that parents and teachers in the NWT may have different understandings of literacy.” (p. 11).

Ontario Federation of Indian Friendship Centres (OFIFC) (2005). Literacy as a barrier to

employment, addressing the literacy needs of Aboriginal people in Canada, a literacy review and discussion paper. Retrieved 13 January 2008 from http://www.ofifc.org/ofifchome/page/Document/UP_FILE/2006101795126FCT.pdf.

Parks, D.J. (2004). Literacy for elderly urban Aboriginal people. Ph.D. Thesis, U of

Alberta, Edmonton, Alberta, Canada.

Parks explores the value of literacy for elderly urban Aboriginal people as a means to express their worldviews. The author finds that when elderly Aboriginals are encouraged to provide their critical comments on the literacy process, then the learning becomes more relevant and the learners experience success in their endeavours. The elderly Aboriginals own the literacy process. The author further advises that literacy tutors and instructors should consider themselves to be companions in the literacy process.



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Perrin, B. (1998). How to engage youth in literacy, lessons learned from an evaluation of a cluster of youth and literacy projects. Toronto: Burt Perrin Associates.

Quote from the report: “The major findings which have emerged from the evaluation can be summarized as follows: • Flexible, holistic youth-oriented approaches are needed...There is a need for

culturally relevant programming, materials and role models. • These projects demonstrate the potential of even short-term interventions with at-

risk youth, provided that there is a minimum level of intensity and a variety of learning approaches are used...time required to develop rapport and trust, to begin to deal with the many barriers which at-risk youth face, and to make progress possible.”

• Partnerships with a wide range of different types of agencies are essential...an effective program for at-risk youth requires a holistic approach which no single agency can do on its own.

• Outreach is challenging • A cluster approach can have potential.” (p. 36-37). Item available through

Interlibrary loan through Library and Archives Canada.

*Quigley, A.B., Folinsbee, S., & Kraglund-Gauthier, W.L. (2006). State of the field report, adult literacy. Retrieved 13 January 2008 from http://www.nald.ca/library/research/sotfr/adultlit/adultlit.pdf.

Quote from the report: “The literature focuses on the nature of Aboriginal literacy and language development, on approaches to literacy and learning, and most effective practices. These works take place with an explicit cultural framing of Aboriginal literacy.” (p. 19).

Raham, H. Literacy instruction in Aboriginal settings. Society for the Advancement of

Excellence in Education, Research Brief, October, 2004. Raham calls for more qualitative data on the successes of meeting local learning needs, especially for Aboriginal people. Available from the Society for the Advancement of Excellence in Education.

Sabourin, B.L. & Associates (1998). The language of literacy, a national resource

directory of Aboriginal literacy programs. Winnipeg, Manitoba. Step by Step Early Learning Centre, Kahnawake First Nation, Quebec. Available at http://www.nald.ca/library/research/langlit/intro1.htm.

Challenges 1. Isolation and the onerous responsibilities of literacy practitioners 2. Resources



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3. Safe and Welcoming Environment 4. Native Curriculum 5. Transportation and Daycare 6. Motivation 7. Learning Resources

Critical Indicators 1. Safe and Welcoming Environment 2. Supportive Community Leadership 3. Competent Program Staff 4. Community Support Resources 5. Adequate Human and Financial Resources 6. Relevant Personalized Programming 7. Curriculum

Stephen, B., Lutra Associates (2004). Seniors’ literacy in the NWT. Yellowknife: NWT

Literacy Council. Retrieved 13 January 2008 from http://www.nwt.literacy.ca/adultlit/senior/senior.pdf.

Quotes from the report: “literacy has to respect seniors’ needs and culture.” (p. i)

“NWT seniors are more likely to be engaged in a literacy learning activity if: • They participate in developing the activity and it is designed for them. • They are in familiar and accessible locations with transportation provided. • They have reminders, word of mouth/personal invitations and audio/visual

information about the activity • Learning activities are community-based, culturally relevant, fun, provide snacks,

and bring seniors together • Learning activities offer less structured approaches, (e.g., short duration

workshops, longer-term small group learning, and classroom sessions designed for seniors).

• Familiar and trusted workers are involved and use a non-threatening (teaching) style.

• Learning activities for seniors offer individualized instruction, a mix of activities and the potential for an adjusted activity pace.

• Literacy activities use lots of visual and oral presentations methods. • Arrangements are made for presentations on topics of interest to seniors and

include facilitated group discussions (e.g. health and wellness; income security benefits) (p. ii)

“Classes, tutorials, learning groups, gatherings/Christmas feasts, sewing circles, cooking classes, home visits and outreach are common approaches to attracting some seniors needing literacy support.” (p. iii)



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“Inuvik seniors, seniors serving organizations and literacy providers provide a checklist of needs and preferences for strengthening literacy supports for seniors:

Literacy must be a priority for seniors. Seniors should be offered the choice of improving their Aboriginal or English

language literacy skills Approaches to seniors learning that focus on their knowledge and build on their

strengths should be pursued. Seniors workshops and small group learning sessions are good forums for seniors

to share and understand information. Outreach/community service programming which provides one stop and

storefront information and help for seniors should be a priority. More networking and partnerships between senior serving organizations are

needed to overcome limited funding for seniors literacy activities. More could be done to promote...Community service announcements...in English

and Aboriginal languages, and on posters at the Post Office. However, word-of-mouth is a proven technique for informing seniors.

Regional Aboriginal organizations should be more aware of seniors’ issues (literacy).

On-the-land programs and activities (e.g., plant identification, traditional medicine use, harvesting and butchering caribou meat, storytelling, and sewing) offer good opportunities for seniors and youth to share and learn from each other.

Aboriginal seniors see preserving and revitalizing their language as a priority literacy issue. “Imagine waking up one day to hear a seagull singing a robin’s song.”

Seniors are very interested in collecting stories and passing on their own “personal journey” to grandchildren and future generations.

“Adopt an elder.” Youth may be encouraged to mentor/help seniors with their reading and writing skills...read to each other...

Storytelling is an excellent tool for improving communication between youth and seniors.

There is a need to support Aboriginal language reading and writing skills. ...Day Program at the hospital...guest speakers to present interesting information

and stimulate meaningful discussion.” Senior volunteers/role models should be recruited to help with service and

program promotion to other seniors. In a learning activity, seniors may be uncomfortable asking questions. Literacy

providers/instructors should “check in with seniors daily/frequently.” More seniors in teaching positions would attract more seniors.” Transportation to senior’s literacy activities will improve attendance. (p. 21-23).

Weinstein-Shr, G. (1991). Literacy and second language learners: A family agenda.



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A family-centered approach to improving the academic success of immigrant children is discussed and advocated, and illustrated with anecdotal statements of educators and parents. An educational agenda emphasizing parent involvement, support of literacy and other educational activities, intergenerational communication, and family strength and interdependence is proposed. It is argued that an agenda focusing on the family necessitates a shift in focus for research, parents' experiences with the schools, and classroom practice. Research for a family literacy agenda would explore issues of survival, communication, and power among refugees and immigrants. The different family members' experiences with the schools and schooling would be documented more fully. This knowledge could then inform practice for supporting the educational achievement of children without undermining the family as a crucial resource for making sense of a new life in a new setting. The next logical step would be using this knowledge to strengthen families and communities as resources for their members. The consequences of educational practice would be measured not only by achievement test scores, but also by the success of families and communities as sources of cooperative problem-solving, mutual support for learning, and respect for the resources of the generations. A 20-item bibliography is included. (MSE) (Adjunct ERIC Clearinghouse on Literacy Education)

*Westell, T. (2005). Measuring non-academic outcomes in adult literacy programs: A literature review. Available at http://www.nald.ca/fulltext/measuring/cover.htm.

Quotes from the report: “If we look for academic outcomes as the only criteria for determining if a session has been productive, within the dynamic of the student/practitioner relationship, it is too limiting…evidence they noted of students’ progress : students’ vocabulary starts to change; students’ body language changes; students begin to work independently; students are not embarrassed by their mistakes; students actively help others; students indicate they want to learn more; students apply things learned academically to real life; and, students know now they have the power to implement change in their lives.” (p. 3). “All of the studies showed that adults have very complex lives and that self-image is central to people’s progress in learning.” (p. 4). “However, the literature is clear that self-confidence was crucial to learning and may contribute to other positive changes in learners’ lives…”Learning for Life [title of study] places self-esteem in its proper perspective. It is not a mere by-product of adult basic and literacy education; it is the sparkplug that ignites self-efficacy and social action.” (Royce) (p. 8). “Relationships are key to learners and learning…among learners, and between learners and teachers, matter to the overall success of adult education programs...” (p. 12).



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“We start out by making the important measurable, and end up making only the measurable important.” (William) (p. 18). “Perhaps all of the non-academic outcomes boil down to this term: personal growth…personal growth is inextricably woven into the learning that occurs in literacy programs.” (p. 26). “The literature review is clear that self-confidence, independence and agency are essential parts of being successful at learning.” (p. 26).

Winchester, I. (2004). North Amerindian literacy before the white man: The allegory of mystic cave. Interchange 28.1: 71-82.

Discusses Mystic Cave, where a Canadian rancher discovered unusual historic pictographs in 1905, examining the rancher's efforts to have the markings recognized as scientifically important and noting how his prejudice against North American Indians was similar to the scientific community's prejudice against him as an amateur. Includes examples of correspondence. (SM)

Wolfram, W., Temple Adger, C. & Christian, D. (1999). Dialects in schools and Communities. Mahweh, NJ: Lawrence Erlbaum Associates.

Wolfram, Temple, and Christian believe the root cause of deficit theories stems from the belief held by educators that speakers of non-standard English or those whose first language is not English are socially and cognitively handicapped and that their dialects are illogical, sloppy, and the grammar, bad. Location unknown.



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Gender and Sexuality (1989). ‘Miss is a lesbian’: The experience of a white lesbian teacher in a boys’ school.

In DeLyon, H. & Migniuolo, F.W. (Eds.). Women teachers: Issues and experiences. Philadelphia: Open University Press.

The author traces the path of a lesbian teacher to changing the gendered and

sexualized oppression of the school environment where she works. The book chapter is available at the University of Saskatchewan Education library.

(2001). Schools not failing men [gender equity in higher education: Are male students at a disadvantage?].(2001). CAUT Bulletin 48.1: A6.

King added there are "pockets of problems" facing certain young men, but that these problems are more closely linked to the class and racial background of men. "African-American, Hispanic, and low-income young men lag behind their female peers in terms of educational attainment and are far outpaced by white, Asian American, and middle-class men and women," stated King. "There is little evidence to suggest that white, middle-class males are falling behind their female peers."

Anderson, K. (2003). A recognition of being: Reconstructing Native womanhood. Toronto: Sumach Press.

320 pp. ISBN-10: 1-894549-12-0 and ISBN-13: 978-1-894549-12-7. 6" x 9" paper.

Available from Sumach Press at http://www.sumachpress.com/recog.htm. Armstrong, J. (2007). Indigenous knowledge and gift giving: Living in community. In

G. Vaughn (Ed.). Women and the gift economy. Toronto: Inanna Publications and Education, Inc. 41-49.

Content description (from www.yorku.ca/inanna) Table of Contents: Acknowledgements v, Introduction: A Radically Different Worldview is Possible, Genevieve Vaughan 1, I. The Gift Economy, Past and Present, Indigenous Knowledge and Gift Giving: Living in Community, Jeannette Armstrong 41, Pan Dora Revisited: From Patriarchal Woman-Blaming to a Feminist Gift Imaginary Kaarina Kailo 50, The Gift Logic of Indigenous Philosophies in the Academy Rauna Kuokkanen 71, She Gives the Gift of Her Body Vicki Noble 84, The Goddess Temple of Sekhmet: A Gift Economy Project Patricia Pearlman 96, Matriarchal Society and the Gift Paradigm: Motherliness as an Ethical Principle Heide Goettner-Abendroth 99, Significs and Semioethics: Places of the Gift in Communication Today Susan Petrilli 108, The Biology of Business: Crisis as a Gifting Opportunity Elisabet Sahtouris 121, II. Gifts Exploited by the Market, Capitalist Patriarchy and the Negation of Matriarchy: The Struggle for a “Deep” Alternative Claudia von Werlhof 139, Big Mountain Black



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Mesa: The Beauty Way Louise Benally 154, The Tragedy of the Enclosures: An Eco-Feminist Perspective on Selling Oxygen and Prostitution in Costa Rica Ana Isla 157, Real Bodies, Place-Bound Work and Transnational Homemaking: A Feminist Project Mechthild Hart 171, The Rural Women’s Movement in South Africa: Land Reform and HIV/AIDs Sizani Ngubane 181, Endangered Species: The Language of Our Lives Margaret Randall 187, Facing the Shadow of 9-11 Carol Brouillet 193, Heterosexism and the Norm of Normativity Genevieve Vaughan 199, III: Gifts in the Shadow of Exchange, The Khoekhoe Free Economy: A Model for the Gift Yvette Abrahams 217, Gift Giving Across Borders Maria Jimenez 222, The Gift Economy in the Caribbean: The Gift and the Wind Peggy Antrobus 230, The Children of the World: A Gift Assetou Madeleine Auditore 235, Solidarity Economics: Women’s Banking Networks in Senegal Rabia Adelkarim-Chikh 238, Women’s Funding Partnerships Tracy Gary 241, Gift Giving and New Communication Technologies Andrea Alvarado Vargas and María Suárez Toro 248, Trapped by Patriarchy: Can I Forgive Men? Erella Shadmi 253, Women’s Community Gifting: A Feminist Key to an Alternative Paradigm Linda Christiansen-Ruffman 257, IV. Gift Giving for Social Transformation, Indigenous Women and Traditional Knowledge: Reciprocity is the Way of Balance Mililani Trask 293, Supryia and the Reviving of a Dream: Toward a New Political Imaginary Corinne Kumar 301, Reflecting on Gifting and the Gift Economy in El Salvador Marta Benavides 310, From Forced Gifts to Free Gifts Paola Melchiori 318, The Gift of Community Radio Frieda Werden 327, Gifting at the Burning Man Festival Renea Roberts 353, Activism: A Creative Gift for a Better World Brackin “Firecracker” 356, Women’s Giving: Feminist Transformation and Human Welfare Angela Miles 364, Position Statement for a Peaceful World 375, Index 381. The book is available at Inanna Publications and Education, Inc. from York University.

Baker, J. (2002). How homophobia hurts children: Nurturing diversity at home, at school, and in the community. New York: Harrington Park Press.

The clinical psychologist Baker unravels common societal and religious myths about homosexuality, and provides suggestions for dealing with these. Available through Interlibrary Loan through Library and Archives Canada. ISBN: 1560231637 or 1560231645.

Banister, E. M., & Begoray, D. L. (2006). Adolescent girls' sexual health education in an indigenous context. Canadian Journal of Native Education 29(1): 75.

In this article we discuss a research project in which we used a number of strategies from literacy education to enhance Aboriginal adolescent girls' sexual health behaviors. These included the use of a female Aboriginal mentor in the small-group context, circling, check-in, closing, codes of conduct, free writing, goal-setting, wild woman necklace, guest speaker and visit to community agency, mini-research activities, and a mini-conference. Finally, we address the implications of our work for linking health and education to reach adolescent Aboriginal girls and



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how researchers might proceed in culturally appropriate ways. [PUBLICATION ABSTRACT]

Beard, L. J. (2000). Giving voice: Autobiographical/Testimonial literature by First

Nations women of British Columbia. Studies in American Indian Literatures 12.3: 64-83.

Discusses various definitions of the "testimonial" and characteristics that distinguish it from related literary genres. Examines autobiographical and testimonial literature by Native women of British Columbia, focusing on first-hand accounts of student experiences in Indian residential schools. Contains 29 references. (SV)

Billson, J.M., and Mancini, K. (2007). Inuit women: Their powerful spirit in a century of

change. Lanham: Rowman & Littlefield. xxviii, 461 p. : ill., maps ; 23 cm. ISBN: 9780742535961 (cloth : alk. paper).

Available at the Murray Library on the University of Saskatchewan Saskatoon campus.

Brown, J.S.H. (1980). Strangers in blood: Fur trade company families in Indian country.

Vancouver: UBC Press.

Brown discusses the social and economic significance of fur trade marriages between European traders and First Nations women in Canada in the eighteenth and nineteenth centuries. Brown’s provides us with an ethnographic reading of the records left behind from by the fur traders and of mission records. She convincingly proves that fur trade marriages carried tremendous social, economic, and political significance and contributed to the establishment and maintenance of trade networks in pre-Confederation Canada.

*Cannon, M. (Forthcoming). Revisiting histories of legal assimilation, racialized

injustice, and the future of Indian Status in Canada.’ Eds. Jerry White et al. Bill C-31 and First Nations Citizenship: Past Development, Current Impacts and Future Considerations.

*----- (2006). First Nations citizenship: An act to amend the Indian Act (1985) and the

accommodation of sex discriminatory policy. Canadian Review of Social Policy 56: 40-71.

----- (2004). The regulation of First Nations sexuality. In J. McNinch and M. Cronin

(Eds.). ‘I could not speak my heart: Education and social justice for gay and lesbian youth. Regina: University of Regina, Canadian Plains Research Center. 95-107.



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Cannon unveils the heterosexist assumptions embodied in the Indian Act. Copy of this article may be obtained through Interlibrary Loan through Library and Archives Canada. AMICUS No. 3153263.

Carlson, Joyce, Sarah Simon, and Alf Dumont (1997). Bridges in spirituality: First

Nations Christian women tell their stories. Toronto: United Church Pub. House. 200 p.: ports.; 23 cm. Book is available through interlibrary loan through Library and

Archives Canada, ISBN 1551340631 (pbk.). Carocci, M. (2004). Reconfiguring gender in contemporary urban powwows. In Barbara

Saunders and Lea Zuyderhoudt (Eds.). The challenges of Native American Studies: Essays in celebration of the Twenty-Fifth American Indian Workshop. Leuven: Leuven University Press. 83-95.

Carocci considers the impact of shifting understandings of gender and sexuality on Indigenous traditions in contemporary society. Book is available at the University of Saskatchewan library.

Carter, S. (2005). ‘Complicated and clouded’: The federal administration of marriage

and divorce among the First Nations of Western Canada, 1897-1906. In Carter, S., Erickson, L., Roome, P. & Smith, C. (Eds.). Unsettled pasts: Reconceiving the West through women’s history. Calgary: U of Calgary Press.

Carter reads the Indian Act in terms of its provisions concerning marriages between

Treaty First Nations in turn-of-the-twentieth-century Canada. She finds that the federal government attempted to impose its own definition of marriage upon Aboriginal communities and used Christian missionaries to accomplish their goals. Treaty First Nations resisted as they knew the actions, on the part of the federal government and the Christian missionaries, were part of the larger assimilation project. Essay available through Interlibrary Loan through Library and Archives Canada. Amicus no. 32060030. ISBN-10 1-55238-177-3 and ISBN-13 978-1-55238-177-9.

Cooper, Nancy (2003). Arts and letters club: Two-Spirited women artists and social

change. In K. Anderson and B. Laurence (Eds.). Strong women stories: Native vision and community survival. Toronto: Sumach Press. 135-43.

Cooper documents how Native American lesbians contribute to political action

through the arts. Available through Interlibrary Loan through Library and Archives Canada. ISBN: 189454921X.

Corson, D. (1993). Language, minority education and gender. Toronto: OISE.



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x, 243 p.; 22 cm. Book is available at the University of Saskatchewan Education Library.

Cranney, B. et al. (1999). Canadian woman studies: Les cahiers de la femme: Women

and Justice. Toronto: Inanna Publications and Education Inc. Essays, in this collection, of interest to readers are: P. Monture, Women and risk:

Aboriginal women, colonialism, and correctional practice, L. Sparling, A suitable place: Positive change for federally sentence Aboriginal women in Canada, R. Haq, Ontario’s regressive approach to prisons: The negative impact of superjails on women and their children, and K. Pate, CSC and the 2 per cent solution: The P4W inquiry. Collection available at the University of Saskatchewan Murray Library. ISSN: 0713-3235.

Crook, M. (2000). Writing to control the world: Aboriginal teen women and their ability to write their own stories. English Quarterly 32.3-4: 58-62.

Suggests that writing about their lives allows Aboriginal teen women to define their strengths and explore their problems; it provides them with opportunities to explore their own attitudes to race, class, and gender issues; and it invites them to look at cultural, economic and institutional pressures on them. (RS)

Edwards, E. D. (1984). Modeling: An important ingredient in higher education for American Indian women students. Journal of the National Association of Women Deans, Administrators, and Counselors 48(1): 31-35.

Discusses characteristics and behaviors of effective role models for American Indian women, based on surveys of graduates of the American Indian Social Work Career Training Program at the University of Utah. Recruitment and retention of American Indian women students will require an active support system. (JAC)

Friend, Richard (1998). Heterosexism, homophobia and the culture of schooling. In Sue Books (ed.). Invisible children in the society and its schools. New Jersey: Lawrence Erlbaum.

Friend establishes the context of contemporary primary and secondary education that

incepts ‘obligatory heterosexuality’ and teaches heterosexuality and minimizes or obliterates sexual diversity. Friend suggests strategies for teachers to dismantle heterosexism and promote gay, lesbian, bisexual, and transgender students’ worth in the classroom. The book chapter is available from the University of Saskatchewan Education library.



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Gilley, Brian Joseph (2004). Making traditional spaces: Cultural compromise at Two-Spirit gatherings in Oklahoma. American Indian Culture and Research Journal 28.2: 81-95.

The author examines the annual gathering as a means for men in the Green Country

Two-Spirit Society of Oklahoma to compensate for their inability to express their sexual identity and gender difference in the rest of Indigenous society. Journal is available at the University of Saskatchewan library.

Hamilton, C. The brave heart society women: From our history and for our present time. Winds of Change 13.4: 74-77.

On the Yankton Reservation (South Dakota), Native American women have formed a sisterhood based on teachings of the traditional Brave Heart Society of the Ihanktonwan Dakota Nation. They have researched early women's societies and customs; acted as role models; and revived traditional values among young women through retreats, "learning trips," and mentoring groups. Sidebar states Society purposes. (SAS)

*Harper, H. (2004). Nomads, pilgrims, tourists: Women teachers in the Canadian north. Gender and Education, 16(2), 209-224.

Drawing on notions of the modern pilgrim and postmodern tourist, this paper explores the discursive resources concerning women, travel, and transience as they apply to female teachers working in the Canadian north. In particular, it traces the discourses evident in the talk of twenty-five women teachers currently working in northern First Nations (indigenous) education. Although both were invoked, neither the postmodern teacher-tourist nor the modernist pilgrim-teacher were easily mapped onto the positioning of the 'woman' teacher. Alternative discourses of the female teacher need to be developed to organize the work of women teachers who come to teach in the Canadian north or indeed any site of minority or multicultural education. (Author)

*Hill, J., & Freeman, K. (1998). Indigenous women in a Canadian teacher education program: Culture-creators in action.

Traditional educational practices of Indigenous Canadians were aimed at cultural transmission. All adults were responsible for educating the young, but because children stayed with the women until puberty, women played the most significant role in transmitting the culture. Adults with certain gifts and talents looked for similar attributes in children and then had the responsibility to nurture those gifts and talents to fruition through mentoring. Data from the 1991 Canadian census show that Indigenous women tend to work in service-providing areas, echoing their traditional nurturing roles, with approximately four times as many women as men



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working in education-related jobs. A 3-year study of eight Ojibwe women enrolled in a teacher education program revealed a strong sense of cultural continuity. Their most frequently mentioned goals as educators involved a sense of community responsibility expressed as concern for the children, future generations, and well-being of the people. The immediate challenge for Indigenous Canadians is to transmit cultural knowledge through an education system that is primarily Eurocentric. The broader responsibility is to develop a system that incorporates, advocates, and teaches Indigenous ways of knowing, controlled by Aboriginals. The Aboriginal Teacher Education Program (ATEP) at Queen's University (Ontario) demonstrates how these goals have been pursued within the constraints of the university environment. Fifteen ATEP components are presented that support and recognize interpersonal and community connections, culturally relevant education, and Indigenous ways of knowing. (TD)

*Hirschfelder, A., Molin, P. F., Oneita, K., & Wakim, Y. B. (1997). Women of hope: Native American/Hawaiian study guide. New York: Bread and Roses Cultural Project, Inc.

This study guide accompanies a poster series and documentary video about 12 American Indian, Alaska Native, and Native Hawaiian "women of hope." The women vary by age, education, profession, and geographic locale, but they share an unwavering commitment and dedication to their people's struggle to survive and flourish as distinct cultures. The women are Lori Arviso Alvord (Navajo), a surgeon who straddles two cultures; Charlotte A. Black Elk (Lakota), a scholar who supports Lakota traditional stories with Western scientific evidence; Carrie and Mary Dann (Western Shoshone), sisters involved in a 20-year legal battle with the federal Bureau of Land Management; Joy Harjo (Muscogee Creek/Cherokee), poet, musician, and professor; Pualani Kanahele (Hawaiian), teacher and preserver of Hawaiian culture and language; Winona LaDuke (Anishinaabe), Chippewa activist whose work focuses on land rights and environmental issues; Wilma Mankiller (Cherokee), activist and first woman Chief; Muriel Miguel (Kuna/Rappahannock), dancer, actress, and founder of Spiderwoman Theater; Janine Pease-Pretty on Top (Crow), founder and president of Little Big Horn College; Joanne Shenandoah (Oneida), singer and storyteller; Jaune Quick-to-See Smith (Flathead), artist; and Rosita Worl (Tlingit), anthropologist active in cultural preservation. Following biographical profiles of the 12 women, the guide includes reading materials and student activities related to tribal sovereignty, the political role of Haudenosaunee (Iroquois) women, Native women in leadership positions, preservation of Native languages, oral tradition, environmental issues, conservation, music and dance, overcoming negative expectations in school and society, American Indian stereotypes, and creating a "circle of strength" in the classroom. Also included are census facts about Native Americans and a 129-item bibliography. (SV)



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Kelm, M-E. and Townsend, L. (Eds.) (2006). In the days of our grandmothers: A reader in Aboriginal women’s history in Canada. Toronto: UTP.

This anthology reflects contemporary scholarship in Canadian Aboriginal and women’s history. The contributors write against previous scholarship that slots Aboriginal women into a deficit paradigm or homogenizes their pasts. Fifteen essays by senior women’s and Aboriginal scholars compose the anthology. Their essays are about agency; how Aboriginal women and men tamed, controlled and, at times, manipulated the colonizers and their interests to satisfy their family’s needs. Each chapter shows the reader how circumstances conditioned responses to the, at times, coercive colonial forces. A comprehensive bibliography at the end of the collection makes the work a valuable asset to undergraduates interested in Canadian Aboriginal women’s history.

The relevant chapters for scholars interested in the life-giving forces in Aboriginal lifelong learning are: Kelm and Townsend, In the days of our grandmothers: Introduction, 3-25, B.M. White, The woman who married a beaver: Trade patterns and gender roles in the Ojibwa fur trade, 56-92, H.J. Brumbach and R. Jarvenpa, Woman the hunter: Ethnoarchaeological lessons from Chipewyan life-cycle dynamics, 200-215, M.C. Wright, The woman’s lodge: Constructing gender on the nineteenth-century pacific northwest plateau, 251-269, J. Sangster, Native women, sexuality, and the law, 301-335, J. Fiske, Political status of Native Indian women: Contradictory implications of Canadian state policy, 336-366, and E. Larocque, The colonization of a Native woman scholar, 397-406.

Anthology is available at the University of Saskatchewan Murray Library. ISBN: 0802041175 (bound) and 0802079601 (pbk.).

Kenny, C. (2006). When the women heal: Aboriginal women speak about policies to improve the quality of life. American Behavioral Scientist 50.4: 550-561.

This article uses elements of autoethnography in the form of dialogue to frame the text. The author reports the dilemmas involved in conducting research that is culturally appropriate and offers a critique of standard academic language and procedures. The story method provides a major methodological tool to tell the stories of women in a study, funded by the Status of Women Canada between 1997 and 2000, titled "North American Indian, Metis, and Inuit Women Speak About Culture, Education, and Work." Research procedures, how the participants influenced the shaping of policy recommendations, and follow-up results are discussed. (PsycINFO Database Record (c) 2007 APA, all rights reserved) (Journal abstract)

Krouse, S. A. (1997). Giving voice: A course on American Indian women. Feminist Teacher 11.2: 104-112.



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Presents the story of the creation of an undergraduate course on the traditional and contemporary roles of women in North American Indian cultures. Notes that the course was designed around experiential learning precepts and the idea of "giving voice" to American Indian women. Lists texts used and evaluates course strengths. (DSK)

Lang, S. (1999). Lesbians, Men-Women, and Two-Spirits: Homosexuality and gender in Native American cultures. In Blackwood, E. & Wiering, S.E. (Eds.). Female desires: Same-sex relations and transgender practices across cultures. New York: Columbia University Press. 91-118.

The essay is the product of Lang’s field work study of Native American lesbians with

the goal of de-stabilizing gender constructions. Available at the University of Saskatchewan library.

Lang, S. (1998). Men as women, women as men: Changing gender in Native American

Cultures. Trans. John L. Vantine. Austin: University of Texas Press. Lang proves how gender can be constructed through cultural codes. Available at the

University of Saskatchewan library. Lawrence, K. (2006). Aboriginal women working in vocational training and education:

A story from central Australia. Journal of Vocational Education and Training 58.4: 423-440.

This article outlines research undertaken by an Aboriginal women's non-government organization (NGO) into vocational training and education (VTE) needs and issues for remote Aboriginal communities in Central Australia. It describes the Central Australian context, and in particular the impact of remoteness, inequity and disadvantage upon Aboriginal people's access to and participation in VTE. Waltja Tjutangku Palyapayi (Waltja) is an Aboriginal NGO based in Alice Springs, at the centre of the desert region of inland Australia. Waltja supports the development of family services and the self-determination of remote Central Australian Aboriginal communities. Senior Aboriginal women from widespread communities govern Waltja. In their communities, and working with and through Waltja, women play a significant role in identification of training needs, advocacy for their communities, and facilitation of education and training, including VTE. This article outlines Waltja's research over the past decade into training needs and issues and documents the organizational "journey" of this Aboriginal NGO into and within the VTE system. In particular, the article discusses Waltja's "Training Nintiringtjaku" initiative to develop a professional role for Aboriginal community leaders mediating between the VTE system and their communities. (Contains 2 notes) (Author)



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Macias, C. J. (1989). American Indian academic success: The role of indigenous learning strategies. Journal of American Indian Education Aug: 43-52.

Examines the educational difficulties and effective learning strategies of 11 academically successful American Indian women enrolled in graduate school. Interviews revealed subjects' systematic study habits, multimodal learning strategies, preference for essay tests, strong ability to synthesize knowledge, and reflective pragmatic attitude toward new information. Contains twenty-five references. (SV)

Marcos, S. (2006). Deconstructing captivities: Indigenous women reshaping education and justice. In Abu-Saad, I. & Champagne, D. (Eds.). Indigenous education and empowerment: International perspectives. Lanham, New York, London: AltaMira Press.

Marcos’s autobiography stresses the formation of an ancestrally-based religion. Available through Interlibrary Loan through Library and Archives Canada. ISBN: 0759108943 (cloth: alk. paper) ISBN: 0759108951 (pbk: alk. paper) ISBN: 9780759108943 (cloth: alk. paper).

McCloskey, C., & Mintz, L. (Eds.) (2006). A culturally oriented approach for career counseling with Native American women. Handbook of career counseling for women (2nd Ed.). Mahwah: Lawrence Erlbaum Associates Publishers.

(From the chapter) Career issues among Native Americans are severely understudied, and thus there are few resources to assist psychologists in working with Native American career clients. This chapter first places career counseling with Native American women in both historical and current cultural contexts. Specific biases within the field of psychology are then detailed. Subsequently, we present a variety of suggestions and techniques guided by the literature and our own professional experience for effective career counseling with Native American women. Prior to providing context and suggestions, it is critical for the reader to understand that there is no one Native way of existing. According to the U.S. Bureau of the Census (n.d.), there are approximately 4 million Native American people in the United States, encompassing over 500 different federally recognized tribes or nations, such as Cherokee, Kiowa, Lakota, Navajo, and Winnebago, to name just a few. Although there are commonalities across tribes, particularly those that have arisen from a shared history of oppression, each has its own customs, family structures, worldviews, and languages. Similarly, just as we cannot assume that all Native Americans are alike due to tribal differences, practitioners must also refrain from assuming that all members of a particular tribe share the same issues and values. Each individual member of a tribe demonstrates differences in personality, lifestyle, and location. Clearly, practitioners must strive to educate



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themselves about the specific customs of each particular client. (PsycINFO Database Record (c) 2007 APA, all rights reserved)

Monture, P. (1995). Thunder in my Soul: A Mohawk Woman Speaks. Halifax: Fernwood Publishing.

Part one, Flint woman speaks, and Part three, Politics of oppression: Women and

politics, contain Monture’s reflections on her experiences as an Aboriginal woman in the legal profession. Available through Interlibrary Loan through Library and Archives Canada. Amicus no. 14221187. ISBN 1-895686-46-6.

Murray, S.O. & Roscoe, W. (Eds.) (1998). Boy-Wives and Female Husbands: Studies in

African Homosexualities. New York: St. Martin’s Press. Preface: All very confusing, Africa and African homosexualities: An introduction,

Stephen O. Murray, A feeling within me: Kamau, a twenty-five-year-old kikaya, M. Haberlandt, Occurrences of contrary-sex among the Negro population of Zanzibar, Deborah P. Amory, Mashoga, Mabasha, and Magai: Homosexuality on the East African Coast, Michael Davidson, A 1958 visit to a Dakar boy brothel, Rudolf P. Gaudio, Male lesbians and other queer nations in Hausa, Nii Ajen, West African homoeroticism: West African men who have sex with men, Günther Tessman, Homosexuality among the Negroes of Cameroon and a Pangwe tale, Jean Baptiste Labat (trans. Will Roscoe), Ganga-Ya-Chibanda, Kurt Falk, Same-sex life among a few Negro tribes of Angola, Kendall, When a woman loves a woman in Lesotho: Love, sex, and the (western) construction of homophobia, Stephen O. Murray, Sexual politics in contemporary South Africa, Joseph M. Carrier and Stephen O. Murray, Woman woman marriage in Africa. Available through Interlibrary Loan through Library and Archives Canada. ISBN: 031221216X.

Rofes, E. (1995). Making schools safe for sissies. In G. Unks (Ed.). The gay teen:

Educational practice and theory for lesbian, gay, and bisexual adolescents. New York: Routledge. 79-81.

250 p.; 24 cm. This anthology is available at the University of Saskatchewan

Education Library. Roscoe, W. (1990). The life and times of a Crow berdache. Montana History. 47-55. Biography of Finds and Kills Them or Woman Jim. Available through Interlibrary Loan. *Roscoe, W. (1988). We’wha and Klah: the American Indian Berdache as Artist.’

American Indian Quarterly 12.2: 127-50. Ross, L. (1998). Inventing the savage: The social construction of Native American

criminality. Austin: University of Texas Press.



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Monograph examines, through interviews, the experiences of Native American and

‘white’ women at a prison in Montana. Questions in the interviews concerned: therapy, safety, and parenting for prisoners with children. x, 314 p. : ill. ; 24 cm.

*Sarkar, G., & Stallard, C. (1997). Do equity groups have a fair chance in our education system?

The Saskatchewan Institute of Applied Science and Technology (SIAST) conducted a trend analysis of students from four designated groups--Aboriginal, visible minorities, persons with disabilities, and women in predominantly male occupations. These students were compared to the overall student population on four success measures: access to educational opportunities; success rates in education as measured by completion/graduation rates; success rates in obtaining employment in the chosen field of study; and wage/salary ranges for the employed graduates. The study used data from these sources: annual Education Equity Monitoring Report that documents changes from year to year in terms of applications, enrollments, graduation, and leaver statistics for the four groups and annual Graduate Employment Survey from which the graduates of the four groups are extracted and their employment rates compared with overall graduates. Findings indicated the following: an increase in participation of equity groups in SIAST programs; lower success rates for equity group students; steadily improving completion rates with parity for some groups; and lower employment rates for equity group graduates. More long term data is necessary before definite correlations can be made. (Copies of 29 transparencies used during the presentation are appended.) (YLB).

*Schwartz, D. (2005). Voices from the field – Aboriginal women and tobacco. Centre of Excellence for Early Childhood Development. Retrieved 13 January 2008 from http://www.excellence-earlychildhood.ca/documents/SchwartzANG.pdf.

Sellers, S.A. (2007). Native American autobiography redefined: A handbook. New York: Peter Lang.

x, 128 p. ; 23 cm. ISBN: 0820479446 (pbk. : alk. paper) and 9780820479446 (pbk. : alk. paper). Available at the University of Saskatchewan Murray Library.

Stimson, A.A. (2005). Buffalo Boy’s heart on: Buffalo Boy’s 100 years of wearing his heart on his sleeve. M.F.A. Thesis, University of Saskatchewan. http://library2.usask.ca/theses/available/etd-12202005-115924/unrestricted/BBfinaldocopy.pdf. 22 June 2007.

*Subrahmanian, R. (2005). "Scaling up" good practices in girls' education. Paris: United Nations Educational, Scientific and Cultural Organization (UNESCO).



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This publication focuses on strategies for meeting international targets and national goals for universalizing girls' access to, retention in and completion of quality education. This will be done through "scaling up" successful interventions, or components of interventions that can be replicated. UNESCO published this book within the framework of the United Nations Girls' Education Initiative (UNGEI), the Education For All (EFA) flagship for girls' education and the principal movement to narrow the gender gap in primary and secondary education by 2005. This publication provides both analysis and a few guidelines, drawing on lessons from numerous initiatives in South Asia and sub-Saharan Africa, as laid out in the Introduction. The rest of this publication is structured in five chapters. Chapter 2 provides a conceptual map to the terms "gender parity" and '"gender equality." Chapter 3 discusses lessons from operational approaches, distinguishing between targeted, systemic and enabling approaches. Chapter 4 provides an overview of definitions of "scaling up." Chapter 5 focuses on lessons from and for efforts to "scale up" girls' education. Chapter 6 brings together the analysis of gender-equality reforms and the policy and institutional dimensions of "scaling up" to provide a map of how to proceed, identifying key steps and some analytical guidelines that can help the process. (Contains 3 tables and 2 figures.) [This document was prepared on behalf of UNGEI by the author at the Institute of Development Studies, Sussex University, the United Kingdom, in collaboration with the UNESCO Education Sector Gender Focal Point in the Section for Primary Education, UNESCO Headquarters, Paris. The World Bank generously supported its publication through the Norwegian Education Trust Fund.] (ERIC)

Tang, J., & Smith, E. (Eds.) (1996). Women and minorities in American professions. SUNY series, the new inequalities. Albany: SUNY Press.

This book contains a collection of essays that analyze how and with what measure of success women and minorities fare in comparison to whites, especially white males, in professions in the United States. Each of the eight chapters examines gender and/or racial differences in patterns of segregation and discrimination, career paths, and labor market outcomes in particular professions from a comparative, historical perspective. The following essays are included; "Watching the Changes: Women in Law" (Joan Norman Scott); "Women in Computer Work: Controlled Progress in a Technical Occupation" (Rosemary Wright); "Women Dentists: The Social Construction of a Profession" (Dennis O. Kaldenberg, Anisa M. Zvonkovic, Boris W. Becker); "Race and Ethnic Minorities and White Women in Management: Changes and Challenges" (Nancy DiTomaso, Steven A. Smith); "Social Work: The Status of Women in a 'Female Profession'" (Leslie Leighninger); "Serving Our Country: African American Women and Men in the U.S. Military" (Earl Smith); "Native Americans in Higher Education" (Allan Liska); and "Medical School Faculty Then and Now" (Joyce Tang). An introduction and conclusion are provided by the editors, Earl Smith and Joyce Tang. (KC)



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Trask, M. (2007). Indigenous women and traditional knowledge: Reciprocity is the way of balance. In Vaughan, G. (Ed.). Women and the gift economy. Toronto: Inanna Publications and Education, Inc.

Content description (from www.yorku.ca/inanna) Table of Contents: Acknowledgements v, Introduction: A Radically Different Worldview is Possible, Genevieve Vaughan 1, I. The Gift Economy, Past and Present, Indigenous Knowledge and Gift Giving: Living in Community, Jeannette Armstrong 41, Pan Dora Revisited: From Patriarchal Woman-Blaming to a Feminist Gift Imaginary Kaarina Kailo 50, The Gift Logic of Indigenous Philosophies in the Academy Rauna Kuokkanen 71, She Gives the Gift of Her Body Vicki Noble 84, The Goddess Temple of Sekhmet: A Gift Economy Project Patricia Pearlman 96, Matriarchal Society and the Gift Paradigm: Motherliness as an Ethical Principle Heide Goettner-Abendroth 99, Significs and Semioethics: Places of the Gift in Communication Today Susan Petrilli 108, The Biology of Business: Crisis as a Gifting Opportunity Elisabet Sahtouris 121, II. Gifts Exploited by the Market, Capitalist Patriarchy and the Negation of Matriarchy: The Struggle for a “Deep” Alternative Claudia von Werlhof 139, Big Mountain Black Mesa: The Beauty Way Louise Benally 154, The Tragedy of the Enclosures: An Eco-Feminist Perspective on Selling Oxygen and Prostitution in Costa Rica Ana Isla 157, Real Bodies, Place-Bound Work and Transnational Homemaking: A Feminist Project Mechthild Hart 171, The Rural Women’s Movement in South Africa: Land Reform and HIV/AIDs Sizani Ngubane 181, Endangered Species: The Language of Our Lives Margaret Randall 187, Facing the Shadow of 9-11 Carol Brouillet 193, Heterosexism and the Norm of Normativity Genevieve Vaughan 199, III: Gifts in the Shadow of Exchange, The Khoekhoe Free Economy: A Model for the Gift Yvette Abrahams 217, Gift Giving Across Borders Maria Jimenez 222, The Gift Economy in the Caribbean: The Gift and the Wind Peggy Antrobus 230, The Children of the World: A Gift Assetou Madeleine Auditore 235, Solidarity Economics: Women’s Banking Networks in Senegal Rabia Adelkarim-Chikh 238, Women’s Funding Partnerships Tracy Gary 241, Gift Giving and New Communication Technologies Andrea Alvarado Vargas and María Suárez Toro 248, Trapped by Patriarchy: Can I Forgive Men? Erella Shadmi 253, Women’s Community Gifting: A Feminist Key to an Alternative Paradigm Linda Christiansen-Ruffman 257, IV. Gift Giving for Social Transformation, Indigenous Women and Traditional Knowledge: Reciprocity is the Way of Balance Mililani Trask 293, Supryia and the Reviving of a Dream: Toward a New Political Imaginary Corinne Kumar 301, Reflecting on Gifting and the Gift Economy in El Salvador Marta Benavides 310, From Forced Gifts to Free Gifts Paola Melchiori 318, The Gift of Community Radio Frieda Werden 327, Gifting at the Burning Man Festival Renea Roberts 353, Activism: A Creative Gift for a Better World Brackin “Firecracker” 356, Women’s Giving: Feminist Transformation and Human Welfare Angela Miles 364, Position Statement for a Peaceful World 375, Index 381. The book is available at Inanna Publications and Education, Inc. from York University.



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Twine, F. W. (n.d.). Feminist fairy tales for black and American Indian girls: A working-class vision. Signs: Journal of Women in Culture and Society 25.4: 1227-1230.

Examines the absence of working class people, and particularly working class people of color (e.g., African Americans and American Indians), in women's studies programs. Argues for a more sustained and deeper approach to resolving the problem, exhorting feminist scholars to challenge the aristocratic leanings of institutional reward structures both internal and external to their departments. (SM)

*Valaskakis, G. G. (1999). Sacajawea and her sisters: Images and native women. Canadian Journal of Native Education 23.1: 117-135.

Historicized images of First Nations women ("princesses" and "squaws") and related narratives are deeply entrenched in North American popular culture. These appropriated, commodified representations circulate in the politics of difference and influence the identities of Native women. But their mothers' and grandmothers' narratives of Aboriginal experience help Native women to situate and reappropriate the past and empower their own futures. Contains 52 references. (Author/SV)

Van Kirk, S. (1999). Many tender ties: Women in fur trade society, 1670-1870. Winnipeg: Watson & Dwyer.

Van Kirk re-reads the records of the Hudson’s Bay Company and finds a lively record of women and family life in the era of Rupert’s Land, now western Canada. 260 p.; 23 cm. Monograph available through Interlibrary Loan through Library and Archives Canada. Amicus no. 20369639. ISBN 189623951X (pbk.).

Vinding, D. (1998). Indigenous women: The right to a voice. IWGIA document no. 88. Copenhagen: International Work Group for Indigenous Affairs.

This document contains 29 articles on the problems of indigenous women in a rapidly changing world, their unequal access to knowledge and resources, and their efforts to take an active role in solving those problems. The articles are arranged into nine chapters: Keeping Traditions Alive; Changing Gender Roles; The Struggle for Self-Determination and Human Rights; The Challenge of Modern Changes; Confronting the "New World Order"; Getting Organised and Participating; Networking and Building Solidarity; Epilogue; and The 1995 Beijing Declaration of Indigenous Women. Individual articles are: "The Arhuacan Woman: Our Life Is Our Art" (Leonor Zalabata); "Maori Women and Natural Resource Management: Towards a Sustainable Future" (Elizabeth McKinley); "Healthy Communities, Healthy Women: Society and Gender in the Andes" (Wara Alderete); "Changes in Women's Status in Micronesia: An Anthropological Approach" (Beatriz Moral); "Finding the Balance: Between Ethnicity and Gender among Inuit in Artic Canada" (Helle Hogh); "The Chamoru and Guam" (Ulla



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Hasager); "Inside Out" (C. T. Perez); "Thieves" (Anne Perez Hattori); "The Batwa Women of Rwanda: Confronting Discrimination" (Claudine Mukamakombe, Clotilde Musabeyezu, Pulcherie Umubyeyi, Elyvanie Kamondo); "Pakeha Land Legislation in Aotearoa: The Continuous Resistance by Maori Women" (Moana Sinclair); "Women Ask for Peace and Justice on Bougainville" (Daphne Zale); "Naga Women: A Struggle for Human Rights" (Shimreichon Luithui); "Hill Tribe Women of Thailand: Where To Turn Now?" (Anchalee Phonklieng); "Indigenous Women in Indonesia: A Portrait" (Arimbi H.P.); "Indigenous Ukpiovwin Women of Delta State, Nigeria: The Challenge of Development" (Mabel I. E. Tobrise); "Wines and Spirits: The Issue of Alcoholism and the Cordillera Women" (Bernice A. See); "Wildlife Tourism and Its Impact on Indigenous Maasai Women in East Africa" (Naomi Kipuri); "The 'New World Order' and Indigenous Women: The Case of the Okanagan People, Canada" (Jeanette Armstrong); "Globalization and Its Impacts on Indigenous Women: The Philippine Case" (Victoria Tauli-Corpuz); "Tuareg Women Refugees: How We Created Tin Hinane" (Saoudata Aboubacrine); "Guarani Women Fight for Democracy" (Cecilia Bulens); "Weaving and Goat-Breeding Help Izozog Women To Organise" (Annie Oehlerich); "Women Should Not Always Stay at Home: Interview with Two Amerindian Women from French Guyana" (Henriette Rasmussen); "Tribal Women in Uttar Pradesh: Challenging the Panchayat System" (Diana Vinding); "Greenland's Women Want To Take the Lead" (Henriette Rasmussen); "Women Solidarity across Borders: Interview with Two Sami Women" (Claus Oreskov); "For the Right to a Voice and To Be Free: Building Our Own Identity" (Nellys Palomo); "Pacific Women: Experiences with International Networking" (Lynette Cruz, Ulla Hasager); and "Women, Gender Studies and the International Indigenous Movement" (Inger Sjorslev). Contains references, maps, and photographs. (SV)

Weiler, K. (1996). How we find ourselves: Identity development and Two-Spirit People. In C.A. Woyshner and H.S. Gelfond (eds.). Minding women: Reshaping the educational realm. Cambridge: Harvard Educational Review.

In a different voice : women's conception of self and morality / Carol Gilligan -- Woman's place in man's life cycle / Carol Gilligan -- Excluding women from the educational realm / Jane Roland Martin -- Placing women in the liberal arts / Marilyn R. Schuster and Susan Van Dyne -- Mujeres unidas en acción: a popular education process / Eva Young and Mariwilda Padilla -- Freire and a feminist pedagogy of difference / Kathleen Weiler -- Chronicles / Kari Larsen ... [et al.] -- Sexuality, schooling, and adolescent females / Michelle Fine -- Voice, play, and a practice of ordinary courage in girls' and women's lives / Annie G. Rogers -- Sexual harassment in school / Nan Stein -- We who believe in freedom cannot rest until it's done / William Ayers -- Reconsidering a classic / Linda Eisenmann -- African American female elite / Linda M. Perkins -- Hidden Half : a history of Native American women's education / Deirdre A. Almeida -- Reflections on writing a history of women teachers / Kathleen Weiler -- How we find ourselves / Alex Wilson -- Colonizer/colonized



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Chicana ethnographer / Sofia Villenas -- Learning in the dark / Frances A. Maher and Mary Kay Thompson Tetreault -- Road to college / Stacey J. Lee. Anthology is available at the University of Saskatchewan Education Library.

Williams, D. M. (n.d.). Patriarchy and the "fighting Sioux": A gendered look at racial college sports nicknames. Race, Ethnicity and Education 9.4: 325-340.

The use of Native American nicknames and symbols by US college athletics is a long-standing practice that embodies various forms of authoritarian oppression. One type of authoritarianism is that of patriarchy and it has been present in the struggle over the nickname at the University of North Dakota, the "Fighting Sioux". This article explores philosophical connections of the dynamics of patriarchy to the resistance that this movement has faced at the University of North Dakota. A short history is provided, and these connections are illustrated in terms of sports and violence, the "old boys' club", the "father knows best" syndrome, objectification and the disparagement of "liberal women". Suggestions are offered for countering the engrained dynamics of patriarchy in regards to this issue, and thus working towards a more respectful and anti-racist future at American universities. (Contains 1 figure and 13 notes.) (Author)



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American Indian Students

Adams, D. W. (1995). Education for Extinction: American Indians and the boarding school experience, 1875-1928. Lawrence: University of Kansas Press.

The focus of this book is to detail the experiences of Indian youth’s day-to-day lives in the government created institutions known as Indian schools. Adams examines the cultural and psychological forced assimilation and the different ways in which the students rejected or accepted the process.

Atleo, M., Caldwell, N., Landis, B., Mendoza, J., Miranda, D., Rese, D., et al. A critical review of Ann Rinaldi's "my heart is on the ground": The diary of Nannie Little Rose, a Sioux girl. Multicultural Education, 7(1), 34-43.

This collaborative review finds much to criticize in this fictional portrayal of the experiences of a young girl at the Carlisle Indian School, including a lack of clarity about the fictional nature of the story. Stereotyping and historical inaccuracies make this book add to the great body of misinformation about Native-American life in the United States and Canada. (SLD)

Brendtro, L. K., Brokenleg, M. & Van Brockern, S. (1990). Reclaiming youth at risk: Our hope for the future. Bloomington: National Education Service.

100 p., [5] p. of plates: ill. (some col.) ; 23 cm. ISBN: 1-879639-05-X (pbk.). Available at the University of Saskatchewan main library.

Cleary, L.M. & Peacock, T.D. (1998). Collected wisdom: American Indian education. Needham Heights: Allyn & Bacon.

xiv, 272 p.; 24 cm. ISBN: 0-205-26757-2 (pbk.). Available at the University of Saskatchewan main library.

Coleman, M.C. (2007). American Indians, the Irish, and government schooling.

Lincoln: University of Nebraska Press.

Education in Native America and Ireland to the 1820s -- The school as weapon of state -- The local community and the school -- Regimentation -- Curriculum -- School staff -- Peers and mediation -- Resistance and rejection – Results. ISBN: 9780803215634 (cloth : alk. paper) and 0803215630 (cloth : alk. paper).

Cuch, F.S. (1987). ‘Cultural perspectives on Indian education: A comparative analysis of Ute and Anglo cultures.’ Education & Equity 23.1-2: 65-76.



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Author identifies differences in thought between Ute and Anglophone societies.

Location unknown. Dejong, D.H. (1993). Promises of the past: A history of Indian education. Golden:

North American Press. xv, 286 p.; 24 cm. ISBN: 1-55591-905-7 (pbk.). Available at the University of

Saskatchewan main library. Gilliland, H. (1988). Teaching the Native American. Dubuque: Kendall & Hunt

Publishing. xii, 196 p.; 24 cm. ISBN: 0-8403-7820-3 (pbk.). Available at the University of

Saskatchewan Education Library.

Grounds, R., Tinker, G. & Wilkins, D. (Eds.) (2003). Native Voices: American Indian Identity and Resistance. Lawrence: University of Kansas Press.

A collection of essays by Native American writers that take on the themes of indigenous cultures, contemporary indigenous religious ceremonies, and indigenous challenges towards academia.

Hyer, S. (1990). One Heart One Voice: Native American Education at the Santa Fe Indian School. Santa Fe: Museum of New Mexico Press.

Based on oral histories gathered from former students and employees of Santa Fe Indian School, One Heart One Voice examines the major eras of the school’s existence. The oral histories illustrate the day-to day life of the students who attended.

Katanski, V. (2005). Learning to Write Indian: The Boarding School Experience and American Indian Literature. Norman: University of Oklahoma Press.

Katanski details the hardships faced by Indian students when forced to assimilate into American society. Book is available at the University of Saskatchewan Murray Library.

Milhesuah, D. A. (1996). American Indians: Stereotypes & realities. Atlanta: Clarity Press.

149 p.: ill., map, ports. ; 22 cm. ISBN: 0-932863-22-1 (pbk.). Available at the

University of Saskatchewan main library.



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----- (ed.) (1998). Natives & Academics: Researching and Writing About American Indians. Lincoln: University of Nebraska Press.

Ten leading Native American scholars examine how academia has and is portraying Native Americans. Issues involving methodology, Native American oral history, and who should be writing Native history are just some of the points explored by the scholars in this collection of essays. Available from the University of Saskatchewan Murray Library.

----- (2005). So you want to Write About Indians? A Guide for writers, Students, and Scholars. Lincoln: Bison Books.

A guide for the correct methodology that should be used when writing about the Indigenous peoples of the United States. So You Want to Write About Indians walks the reader through the necessary steps to write good scholarship in the field of American Indian studies. Book is available for sale at www.amazon.com.

----- and Wilson, A.C. (Eds.) (2004). Indigenizing the Academy: Transforming Scholarship and Empowering Communities. Lincoln: University of Nebraska Press.

An assessment of current Native American scholarship, Indigenizing the Academy, critiques writings by Indians as well as non-Indians. The two authors examine hostilities in academia towards indigenous scholars and propose ways to make positive changes. Available at the University of Saskatchewan Murray Library.

Peacock, T., & Albert, E. (2000). Our children's songs: American Indian students and the schools. CURA Reporter 30.1: 11-16.

A study examined American Indian students' perceptions of why schools are failing to meet their needs. Thirty-six American Indian high school students from Minnesota participated in three interviews that explored their background and experiences, instructional and non-instructional issues that affect the education of Indian students, and their perceptions of successful schooling and classroom practices. The students felt that good teachers provide active, experiential learning experiences and care for their students in a personal way. Racism and a lack of Indian content in the curriculum was a primary concern of many Indian students. Students were clear on the importance of American Indian content and culture in school and the significance of family and community in helping to develop a strong cultural identity. Indian youths join gangs as a replacement for family, but replacing the negative aspects of gang involvement with the positive aspects of Indian culture can keep youth out of gangs. The ideal school would have a large Indian peer group but also enough diversity to broaden students' minds. Students would have more freedom to work on independent projects, and Indian culture would be taught along with everybody else's culture. To date, the piecemeal



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approach to American Indian education has failed to break through institutional and overt racism--a more holistic approach is needed. (TD)

Pewewardy, C. (2002). Learning styles of American Indian/Alaska Native students: A review of the literature and implications for practice. Journal of

American Indian Education 41.3: 22-56. Pewewardy explains that "the conventional deficit syndrome as an educational ethos and practice has been used to address the needs of American Indian/Alaska Native students despite evidence suggesting that American Indians/Alaska Native students have definite cultural values and traits that affect learning and academic achievement." Available through Interlibrary Loan through Library and Archives Canada. 0021-8731.

Plank, G. (1994). What silence means for educators of American Indian children.

Journal of American Indian Education 34, 1, 3-19. Plank revises the mistaken perception held amongst educators that silence equates with not understanding, ambivalence, or disinterest in learning. Available through Interlibrary Loan through Library and Archives Canada. 0021-8731.

Reyhner, J. (2006). Creating sacred places for children. Indian Education Today March:

19-20. Retrieved 10 July 2007 at http://jan.ucc.nau.edu/~jar/AIE/IETplaces.htm. Reyhner, J. (Ed.) (1994). Teaching American Indian students. Norman: University of

Oklahoma Press. xiii, 328 p.: map; 23 cm. ISBN: 0806126744 (pbk.). Available at the University of

Saskatchewan main library. Smallew, M. U. (Ed.) (2007). Native Americans: Children, AIDS, and bibliography.

New York: Novinka Books. Indian Child Welfare Act / Tom DeLay, Wally Herger and Pete Stark -- Challenges to

assessing and improving telecommunications for Native Americans on tribal lands / Mark Goldstein -- Wagnon v. Prairie Band Potawatomi Nation : state tax on motor fuels distributed to Indian tribal retailers / M. Maureen Murphy -- Indian Self-Determination and Education Assistance Act : contracts and Cherokee Nation of Oklahoma v. Leavitt : agency discretion to fund contract support costs / Nathan Brooks -- Indian reserved water rights : an overview / Nathan Brooks -- Indian Trust Fund litigation : legislation to resolve accounting claims in Cobell v. Norton / M. Maureen Murphy – Bibliography. Book is available from the University of Saskatchewan Murray Library. ISBN: 9781594547034 (pbk.) and 1594547033 (pbk.).



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Spack, R. (2006). American Indian education. History Compass 4/3: 615-20. Retrieved

01 August 2007 at http://www.blackwell-compass.com/subject/history/. *Wilson, P. (1991). Trauma of Sioux Indian high school students. Anthropology &

Education Quarterly 22.4, 367-383.

*Yop, Kim O. (2005). Preliminary study for experimental research on culturally based education for American Indian/Alaska Native students: Optional task 3: design experimental research: Final paper. Institute of Education Sciences, U.S. Department of Education.

Adult Education English, Leona M. & Gillen, M.A. (Eds.) (2000). Addressing the spiritual dimensions of

adult learning: What educators can do. San Francisco: Josey-Bass, Inc.

100 p.: ill.; 23 cm. Available through Interlibrary loan through Library and Archives Canada. ISBN: 0787953644.

Imel, S. (n.d.). Guidelines for working with adult learners. ERIC digest no. 154.

Retrieved 24 October 2007 at http://www.ericdigests.org/pre-929/working.htm.

A review of Knowles' andragogical model (1984) and Pratt's writings (1988) on the appropriateness of learner-centered instruction established that, even though learners may need both direction and support, they can still be involved in designing/directing their own learning in meaningful ways. Adult educators can obtain information about the amount/type of direction learners require through needs assessments in which adult learners participate as partners. Adult educators can use the following strategies to create learning environments fostering a sense of support for and partnership with adult learners: capitalize on the first session, incorporate group work, break the traditional classroom routine, use humor, and support opportunities for individual problem solving. Because many adults have not previously experienced support or equality in the learning environment, they have often felt disconnected and disengaged from formal learning tasks. To engage such previously disengaged persons in the learning process, adult educators must take the following steps: consider their attitudes toward and knowledge about the variety of people they teach; think through the way they present their subjects or topics; and analyze their expectations for the potential of learners to ensure that they are not based on an individual's membership in a particular community. (MN)

Jolly, G. M., & Aby, A. (1995). Kisewatotatowin: Loving, caring, sharing, respect. Aboriginal Parent Program, Saskatoon, SK.



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126 p.: ill.; 28 cm. Available through Interlibrary Loan through Library and Archives Canada. Amicus no. 27325116.

Lankard, B. A. (1994). Cultural diversity and teamwork. ERIC digest no. 152. Retrieved 24 October 2007 at http://www.ericdigests.org/1995-2/teamwork.htm.

In today's society, when increasing numbers of employees are being expected to work in teams and when cultural diversity is becoming commonplace in schools and workplaces, it is imperative that vocational and career educators prepare students for future interactions in a culturally diverse workplace. Communication differences between generations, genders, races, and cultures have been examined in recent best sellers and in professional publications in the field of education. The following strategies, which have been synthesized from publications dealing with various aspects/levels of education, are recommended for use by educators preparing students to interact with one another and work together in teams: nurture students' respect for other viewpoints, develop students' critical thinking skills, affirm the presence and validity of different learning styles, encourage equitable participation in the classroom, and emphasize the importance of teamwork in a multicultural society. Businesses and educators alike are recognizing the changing demographics of the labor force and are developing an awareness of the implications of changing customer profiles, staffing patterns, and student populations. The multicultural composition of the United States poses a challenge to educators; however, education for work in a multicultural society has significant value. (Contains 10 references.) (MN)

*Malone, S. E., & Arnove, R. F. (n.d.). Planning learner-centred adult literacy programmes. Fundamentals of educational planning. 58IIEP. Paris: Publications.

This booklet, which is intended for individuals engaged in educational planning and administration, senior government officials, and policymakers in developing and developed countries alike, provides guidance regarding planning, implementing, and administering learner-centered adult literacy programs. Chapter 1 examines the following topics related to the importance of literacy and planning: literacy and its role in development; planning and implementation as a cyclical process; and planning, implementation, and management as a participatory process. The following are among the aspects of preliminary decision making discussed in Chapter 2: decisions about program goals and objectives; decisions about program size and scope; decisions about the language(s) of instruction; and decisions about the types of literacy classes that will be established. Chapter 3 outlines strategies for program implementation and maintenance that deal with the following areas of activity: preliminary research; promotion; recruiting and training literacy personnel; developing curricula; developing and producing reading materials; and evaluation. Chapter 4 considers the following features of sustainable literacy programs: (1) wise use of human, material, and financial resources; (2) cooperative relationships



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among supporting agencies; (3) institutionalized infrastructures; and (4) opportunities for ongoing education. The bibliography lists 31 references. (MN)

Robinson, E. (2000). Building resilience: Helping young adults in the adult education classroom. ARIS Resources Bulletin 11.4: 1-4.

Because of changes in welfare eligibility, the education system, and employment and training opportunities, it has become more likely that young people who have had difficulty with the mainstream schooling system and who face a lack of employment options will end up in adult education. Educators in the adult education classroom have an opportunity to make this a valuable experience for these young people. Factors for educators in these settings to consider are the following: the stages of adolescent development; risk and resilience factors; and how to apply an understanding of risk and resilience to an educational setting. Educational practices that may prove positive include the following: (1) see any interaction as an opportunity; (2) take a caring, friendly, open and unhurried approach; (3) listen to the young person and provide positive feedback; (4) acknowledge and compliment them for turning up, discussing sensitive issues, and making an effort; (5) positively reframe; (6) model respect for the young person's life experience and insight; and (7) lend firm, fair, and consistent control. (KC)

*Sork, T. J., Chapman, V., & St Clair, R. (2000). AERC 2000: An international conference. proceedings of the annual adult education research conference (41st, Vancouver, Canada, June 2-4, 2000).

These proceedings contain 102 papers, 32 roundtables, and 5 symposia. Among the papers are "Weathered by Their Experiences" (Aiken); "Politics of Knowledge and Theory Construction in Adult Education (AE)" (Alfred); "Self-Directed Learning as a Political Act" (Andruske); "All Things Bold and Beautiful" (Armstrong); "Violence Against Women" (Baird); "Learning to Unlearn White Supremacist Consciousness" (Barlas et al.); "Ontology at Work" (Beckett, Morris); "Adult Literacy Classroom as a Social System" (Beder et al.); "Action Research on Documenting Learner Outcomes" (Bingman); "Voices from the Deep" (Boshier); "Contesting Criticality" (Brookfield); "Making Mathematics Come Alive" (Brown, Uhde); "Telling Stories and Creating Participatory Audience" (Butterwick, Selman); "Motivation in AE" (Carre); "Researchers as Co-Learners" (Castleden, Kurszewski); "Women's Development at the Margins" (Clark); "Road Map or Mosaic" (Daley); "One Year After Enrollment in Literacy Programs" (Ebert, Bingman); "Lifelong Learning" (Edwards, Usher); "Interdictions & Benedictions--AIDS Prevention Discourses in Vancouver, Canada" (Egan); "Is the Learning Organization for Real?" (Ellinger et al.); "Women Crafting New Work" (Fenwick, Hutton); "Leadership for Adult and Continuing Education (ACE)" (Fleming, Caffarella); "AE in the End of the Century" (Fragoso, Lucio-Villegas); "Research That Hurts or Research That Helps?" (Gorman); "Feminine Pedagogies and



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Graduate Adult and Higher Education for Women Students" (Gouthro, Grace); "Modern Practice of Canadian and US Academic AE During the Brief American Century (1945-73)" (Grace); "Extension and Grassroots Educators' Approaches to Participatory Education" (Grudens-Schuck); "Factors Influencing Active Learning in Small Enterprises" (Hawke); "Low-Income African American Women's Cultural Models of Work" (Hayes, Way); "Rethinking Violence and Learning" (Heald, Horsman); "Unpaid Piper Calls the Tune" (Heaney); "Global Consciousness of Human Resource Development and Organization Development Practitioners" (Hill); "Menacing Feminism, Educating Students" (Hill); "Life Situations and Institutional Supports of Women University Students with Family and Job Responsibilities" (Home, Hinds); "Wyrd Questions" (Hunt); "Edge of Empire" (Hunt); "Researching Adult Learners' Reading Histories and Practices" (Jarvis); "Race and AE" (Johnson-Bailey, Cervero); "Towards a Generic Approach to Assessment in ACE" (Jones); "Educational Technology That Transforms" (King); "Mediating Meaning-Making" (Kritskaya, Dirkx); "Comparison of National Education and Training Cultures" (Kuhn); "Critical Autobiography of Moral Learning Across Four Generations of the Woman's Christian Temperance Union" (Lander); "Beyond Transformative Learning" (Lange); "Training and the New Industrial Relations" (Law, Piercy); "Refocusing Faculty Development" (Lawler, King); "Constructing Pedagogic Identities" (Malcolm, Zukas); "Adult Learner-Centered Institutions" (Mancuso); "Reconstituting the Agora" (Martin); "Questioning Research as a Contextual Practice" (McIntyre, Solomon); "Lifelong Learning Goes to the Movies" (Miller); "Ever Widening Gyre" (Milton et al.);"Models of Community Development Practice" (Moore, Hill); "Promise--and Peril--of Web-Based Course Delivery in ACE" (Mott); "Aging and Learning in a Non-Western Culture" (Muhamad, Merriam); "Transformation Toward What End?" (Narushima); "Cultures of Teaching" (Nesbit); "Control, Learning, and Resistance" (Newman); "Lifelong Learning as Metaphor" (Nicoll); "Lessons from Central America" (Nolan); "Cultivating Imagination in AE" (Norman); "Botswana Rural Women's Transition to Urban Small Business Success" (Ntseane); "Role of AE and Skills Training in Promoting Planned Change and Localization" (Odoch); "Postmodern Morality in AE" (Plumb); "'When You Act Like an Adult, I'll Treat You Like One...'" (Pomerantz, Benjamin); "Teaching Perspectives Inventory" (Pratt, Collins); "Making the Curriculum Culturally Relevant" (Preece); "La Tertulia" (Puigvert et al.); "Introducing the Community Development Concept in the Ukraine" (Pyrch); "Beyond Participation and Stereotypes" (Quigley); "Researching the Implementation of Work-Based Learning Within Higher Education" (Reeve, Gallacher); "Research Neoliberal Reforms in Child Protection Agencies" (Reich); "Literacy and Attitudes" (Ribeiro); and "Making Assumptions" (Rocco). (YLB)

*Suda, L. (2001). Learning circles: Democratic pools of knowledge. ARIS Resources Bulletin 12.3: 1-4.



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One of the most successful examples of lifelong learning is the "study circles" program in Sweden, which attracts an estimated 50 percent of the population during their lifetimes. In vogue for more than 100 years, the study circle concept is firmly entrenched in Sweden and serves as a means of adult education. Study circles are encouraged by government support as a means of promoting democracy in the country through talking together about issues. Study circles utilize the experiences of ordinary people as a starting point for exploring socially relevant concepts. Each circle consists of 5-10 people plus a trained facilitator (not teacher). Circles usually work through a study guide during at least 7 sessions of about 20 hours each. Study circles promote literacy education, since talking is recognized as a component of literacy. Australia could benefit from the use of study circles in adult education, and efforts are being made to promote their use. Guides and packets for study circles are being developed in Australia and study circles are being encouraged as a vehicle for adult literacy education. Of particular interest is the International Study Circles Project (http://www.tsl.fi/ifwea/isc/). (Contains 13 references.) (KC)

Townsend, B. (Ed.). Two-year colleges for women and minorities: Enabling access to the baccalaureate. garland studies in higher education. garland reference library of social science. Independence: Routledge Customer Service.

This book focuses on approximately 250 nonprofit, two-year colleges with a student body that is entirely female or at least 25% Black, Hispanic, or Native American. These special-focus colleges include two-year colleges, historically black colleges (HBC), Hispanic-serving institutions (HIS), and tribal colleges, with some of the schools being church-affiliated. Many of these schools serve as examples of how a genuine commitment to access and achievement for female students and students of color can enhance these students' academic success. The initial chapter briefly describes and lists each type of two-year special-focus college, examines their roles in the development of American higher education, and speculates about their future. The following five chapters each examine a particular type of special-focus two-year school: Women's colleges, HBCs; tribal colleges; HISs; and church-affiliated colleges. Each of these chapters also include a case study of an exemplary institution type. The final chapter analyzes the characteristics of these colleges which facilitate their students' success, also indicating to coeducational, predominantly white colleges how they can better serve minority students. (NB)

Wotherspoon, T., & Satzewich, V. (2000). First Nations: Race, class, and gender relations. Canadian plains reprint series. Regina: Canadian Plains Research Center.

Canadian social life and public policy are increasingly influenced by Aboriginal people, their roles in Canadian society, and the issues that concern them. Drawing on a political economy perspective, this book provides a systematic analysis of how changing social dynamics, organized particularly around race, class, and gender



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relations, have shaped the life chances and conditions for Aboriginal people within the structure of Canadian society and its major institutions. Chapters cover: (1) political economy versus the Chicago School and internal colonialism as theoretical frameworks; (2) the State and the contradictions of Indian administration; (3) Aboriginal peoples and economic relations (what happened after the fur trade, capitalism, and contemporary class structure); (4) social reproduction and the welfare state (including social conditions, family relationships, and the impact of child welfare practices); (5) education and job training; (6) health status and health care; (7) law, crime, and the criminal justice system (including Aboriginal youth and juvenile justice); (8) Aboriginal organizations and struggles over citizenship rights; and (9) conflict, competition, and the contradictions of economic development. The education chapter presents schooling as a contradictory enterprise that holds forth to Aboriginal peoples the promise of new opportunities and self-determination while at the same time it contributes to their subordination and the devaluing of their experiences. (Contains extensive references, a bibliography, data tables and figures, and an index.) (SV)



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Other ‘Welcome to S.O.A.H.A.C. – Southwest Ontario Aboriginal Health Access Centre.’

http://www.soahac.on.ca/traditional.html. 23 April 2007.