Running Head: A REFLECTIVE JOURNEY

Final Assignment: A Reflective Journey

Cassandra Aragon
EDUC 530 S03
University of Calgary
November 6, 2016

A REFLECTIVE JOURNEY

The truth about our history, about our legacy as Canadians has long since been
diminished. As a Filipino-Canadian born and raised in Canada, my identity has always been
more closely linked to my Canadian upbringing. Ive always considered myself quite proud to be
part of this wonderful country and to be brought up with values that reflect kindness, empathy
and social justice. Going into this course, my understanding of Canadian history and of my
personal identity was deeply challenged. Although I thought I knew quite a bit about Aboriginal
issues, I soon discovered that there was far more that I needed to learn. This reflection on my
learning journey synthesizes my understandings and discusses the changes that this learning has
initiated in my conceptual understanding of Canadian history, my personal identity, and my role
as a future educator. Ultimately, this synthesis has allowed me to analyze my preconceived
notions about Aboriginal issues and the means at which I can navigate towards understanding.
My previous perception of Canadian history was very disjointed from my understandings
of the role of Aboriginal people in Canadas history. The importance of colonialism and the role
it has played in ostracizing a nation has always been portrayed to me as less integral in Canadian
history. Although I do recall discussing a few aspects of Aboriginal history integrated into school
curriculum, looking back, I clearly had no conception of the scope of the issue. In my mind, I
acknowledged it happened, and I moved on. I had no concept of repercussions or idea of the
current reality of Aboriginal people. So going into this course, I knew I had a lot to learn, but I
was open to a new perspective.
The effect of colonialism, as we have come to find out, has had insurmountable
consequences for all Canadians. The colonialization of Canada by Europeans also brought with it
a Western ideology that has permeated every social, economic, historical and educational
structure in our nation. The act of imposition and power that is automatically evoked when

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claiming something that does not belong to you creates this atmosphere of superiority. Whereby
one group now feels that they have the sole power to dictate and govern the lives of another
group. As discussed by Little Bear (2000), colonialism attempts to maintain a singular social
order through force or law, suppressing worldviews and creating an atmosphere of oppression
and discrimination. Due to this superiority of perspective, the Aboriginal acquisition of
knowledge and information were disseminated as if Western voyages and discoveries were the
only valid sources of knowing (Ermine, 1995, pg. 101). So now Aboriginal culture, ways of
knowing and practices were all being devalued and Aboriginal people were expected to
assimilate into greater Canadian society. The truth of these expectations and actions had a huge
impact on my understanding of Canadian history. This brought to light the Westerns perspective
on how inconsequential Aboriginal people were to the colonizers, which has had huge
downstream effects on issues that are current today.
Of these issues were the Residential School systems, the Sixties Scoop and the Indian
Act. The Residential School systems were put in place, as described by Schissel & Wotherspoon
(2003), as a means to facilitate cultural genocide. In the words of Prime Minister Stephen
Harper (2008), two primary objectives of the residential school system were to remove and
isolate children from the influence of their homes, families, traditions and cultures, and to
assimilate them into the dominant culture. The complete dehumanization of Aboriginal people
not only allowed for the atrocities to occur, but it also allowed for Canada to embark on this
quest to industrialization. At the moment, colonialization has created a barrier between
Aboriginal and non-Aboriginal people. This in addition to the Sixties Scoop and the Indian Act,
it was clear the intentions that the Canadian government had. Each of these government
implemented acts left Aboriginal people at a crossroads where they had no clear sense of their

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identity. As Ive learned, this has translated into poverty, addiction, violence, high rates of
incarceration, low rates of education, and the list goes on. So this imposition and the taking of
identity has had disastrous intergenerational effects on all Aboriginal and non-Aboriginal people.
These stories have long been held secret, and so the idea of decolonization and
reconciliation are quite controversial as it forces Canadians to be accountable for the past. From
my perspective, the analysis of Canadian history pre-contact and the effects of colonialism postcontact has made me realize the ease at which an individual could be influenced by a
predominant perspective, particularly if you have not been exposed to any other way of knowing.
As stated by Solange Lalonde, we cant understand, without knowing first (personal
communication, November 1, 2016). So in order for us to empathize, to move forward, to be
made aware, we need to be told. So my role as an ally for Aboriginal issues needs to be
facilitating awareness and educating my future students on the significance of Aboriginal
perspectives. The uncomfortable reality of the truth, the listening to testimonies and the
acknowledgement of reconciliation has allowed me to bear the role of witness. As a Canadian,
with my eyes open to the truth, I now feel compelled to act, to remember and to help take their
stories forward.
At a more personal level, the revelations made about the truth of Residential Schools and
the role of the Catholic Church had brought along with it quite a bit of emotional turmoil. My
faith has always played a huge role in my identity, in the development of the values I was taught,
and in the creation of my belief in a power greater than me alone. Although I have never
considered myself a traditional Catholic, the truth about the Churchs role was a still a struggle
for me to accept. Reflecting back, I was extremely conflicted, I couldnt comprehend how the
religion that was so foundational to my identity, to my beliefs, and my values, had participated in

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something so contradictory to what I understood of my faith. The biggest realization that I had to
this internal struggle was that it was okay not to have all the answers. Going forward, I do know
that an apology from the Catholic Church could play a substantial role in moving toward
reconciliation.
As illustrated by The Canadian Council on Learning - CCL (2007), they emphasize the
possibility for the co-existence of both perspectives. The Aboriginal philosophy for lifelong
learning is grounded in experiences that embrace both Indigenous and Western knowledge
traditions. This not only changes the conversation from a single entity that represents truth, to
now a team collaborating to consider multiple perspectives. The holistic lifelong learning models
illustrated by the CCL, allows for First Nations, Metis and Inuit people to grow amongst a
framework that nurtures their needs and allows non-Aboriginal Canadians to be exposed to the
value of holistic lifelong learning. The acknowledgement of both perspectives is substantial, as it
takes a comprehensive approach to learning that embraces different perspectives of knowing,
significantly different from the Western ideology.
Moving forward, the focus on the history behind Aboriginal issues sets precedence for
understanding the scope of colonialism. The path to reconciliation, as outlined by the Truth and
Reconciliation Commission of Canadas Calls to Action (TRC) focuses on the importance of
Aboriginal education in Canada, while also addressing large-scale issues with the educational
system. The TRC acts as a facilitator of truth, that aims to inform Canadians about the truth of
the Residential School system. Their hope is to, guide and inspire Aboriginal peoples and
Canadians in a process of reconciliation and renewed relationships that are based on mutual
understanding and respect. The idea of reconciliation creates a stepping-stone for healing and

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strength, it provides Aboriginal people with the opportunity to make their stories heard. This
recognition puts value to their experiences and helps facilitate progress.
So the role of education becomes to establish connections with Aboriginal people in the
hopes of furthering the mission as outlined by the Truth and Reconciliation Commission of
Canada. The inclusion of Aboriginal perspectives in education draws attention to cultural
preservation and perpetuation. It allows for students to not only gain knowledge that is relevant
to them, but to also invest in the process. As stated by Schissel & Wotherspoon (2003),
individuals with lower rates of educational attainment, experience higher rates of poverty.
Aboriginal people have been consistently disadvantaged in all societal systems, creating this
disparity that continually perpetuates a cycle of poverty. As described by Battiste (1998),
Aboriginal students of today and of the past have had fragmented and disjointed experiences in
an education system that is not a reflection of their identities and have been denied
understanding of the historical context that has created this fragmentation, (pg. 24). So
culturally relevant teaching becomes essential to our practice as future educators, not only in
creating an inclusive environment for all learners, but also encouraging student engagement. The
promise of education will enable Aboriginal people to sustain well-being while meeting their
responsibilities in their daily lives, (Castellano et al, 2014, pg. 255). By foundationally
incorporating opportunities for success for Aboriginal students, we are contributing to their
future and broadening their education to fulfill expectations for their own personal and
community development (Schissel & Wotherspoon, 2003).
As weve learned, students not only enter the education system with pre-existing
knowledge, they also have access to skills that are valuable and unique to the individual. By
considering their language, their culture, their knowledge, and their skills, teachers become better

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able to individualize learning and further facilitate student success. So, the importance of
culturally relevant teaching becomes exceptionally important in Aboriginal education. The
decolonizing perspectives that are engrained in Indigenous ways of knowing serve as a means to
promote the success of Aboriginal students while maintaining their cultural identities and
languages. As a result, it creates an atmosphere where all students are valued and celebrated.
Indigenous education, as outlined by the Association of Canadian Deans of Education
(2010), serves to create a respectful learning environment that embraces all learners. The
consideration of Indigenous education for learners sets value to their knowledge and encourages
transformative change. From an Aboriginal perspective, as expressed by Battiste & Henderson
(2009), every child is unique in their learning journey and in the way they construct knowledge.
By creating an atmosphere of learning that shows students that their identities, their culture, and
their language are meaningful, we are telling them that they are more than enough. The things
that make them unique are what will bring them success. This path to inclusion of Aboriginal
education is integral to reconciliation. In fact, the Supreme Court of Canada has affirmed that
the teaching of Aboriginal rights is a constitutional right in the new order, (Battiste, 1998). This
statement reaffirms the incorporation of Aboriginal education and perspectives in Alberta
curriculum. According to Battiste (1998), part of the process of decolonization and the
transformation of knowledge, is to educate others on our censored history in an uncensored way;
as a means to give a voice to the pain and to the resilience that have emerged as a means to
facilitate healing.
As an educator in the 21st century, our roles as teachers become to provide our students
with the skills to navigate an ever-changing world that constantly increases in complexity. The
conjunction of content knowledge and skills, like critical thinking, collaboration, and

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communication are essential to the successful development of students. The reality of 21st
century education is the constant influx of change, as teachers we are responsible for adapting to
change quickly and responding to our individual student needs to the best of our ability. With this
mindset, the integration of Indigenous perspectives into our classrooms should fit in with ease.
As an educator with all that I know about Aboriginal issues, I feel like it would be an injustice to
my students if I do not bring these issues to light.
As written by Munroe et al. (2013), it is possible to see a clear connection between 21st
century education and Indigenous perspectives on education. They argue 21st century education
will provide educators with a clearer perspective on decolonizing Aboriginal education. (pg.
319). The complexity of Indigenous knowledges is further discussed by Doolittle (2006), he
states, Indigenous thought is all about developing and building up sophisticated, complex
responses to complex phenomena such as weather, animal migratory patterns, healing and human
behavior (pg. 22). So the complexity behind Indigenous perspectives creates a gateway into
appreciating the interconnectivity of all things, in that every thing has an affect on others. Both
21st century and Indigenous education promotes holistic approaches to learning by encouraging
creativity and collaboration when faced with complex societal issues. As students, as educators,
as citizens, the ability to critically think about the world around us is rooted in the consideration
of multiple perspectives. In order to fully understand our relationship to our surrounding world,
we need to appreciate the complexities and interconnectedness of ecological context, and that is
deeply entrenched in Aboriginal education. So as argued by Munroe et al. (2013), Indigenous
perspectives have been embedded within 21st century approaches to learning and the
acknowledgement of its role can contribute substantially to creating a decolonized education.

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As a future educator, I understand my role in initiating change. As the new Alberta

Teaching Quality Standard (TQS) comes into play in the near future, the skills and the
knowledge I have acquired through this course will definitely play a significant role in my
teaching practices. As I reflect on the importance of carrying the stories I have learned forward, I
feel a huge responsibility to educate my students on Aboriginal issues and the role that we as
Canadians play in reconciliation. The magnitude of change that needs to occur is very daunting
to conceptualize, though I understand the necessity. In order for change to occur, no matter the
barrier, educators need to acknowledge and implement the necessities required for Aboriginal
perspectives to be incorporated into the classroom. As teachers we are responsible for the
learning and the development of the future generation of people. So there is no time like the
present to initiate this change. Looking into the future, my hope is that I have the tools and the
capabilities to successfully integrate this perspective into my classroom. My biggest concern
going forward is how integrate this successfully into my lessons, but also how to navigate around
opposition. I hope that I am supported by my colleagues, and by my family in pursuing this
endeavor. I am not entirely sure how this will play out in my future career as an educator, but I
hope that I am able to initiate steps moving forward, and participate in reconciliation.
In conclusion, the teachings that I have acquired as a result of this course have exceeded
any expectation that I had. I have come to understand the truth behind our Canadian history and
the integral role that Aboriginal people played in creating the world that we live in today. The
many revelations that were made challenged my beliefs, my values and my understandings of my
own personal identity. As difficult as the learning was, I understand the necessity for it. Learning
takes place at a turning point in our consciousness, so in order for us to empathize and
comprehend many of the historical, social and economic issues of today, we needed to know the

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truth. Ultimately, this course has given me the opportunity to not only expand my perspective,
but I feel it has also made me a better person. Going forward from this course, I have found
myself advocating for Aboriginal issues with the hope of inspiring and bringing forth change in
our current system, in a way that is inclusive and truly supportive of all learners.

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11
References

Association of Canadian Deans of Education (2010). Accord on Indigenous Education. Retrieved

from http://www.csse-scee.ca/docs/acde/acde_accord_indigenousresearch_en.pdf
Battiste, M. (1998). Enabling the autumn seed: toward a decolonized approach to aboriginal
knowledge, language, and education. Canadian Journal of Native Education. 22(1): 1627.
Battiste, M., Henderson, J. Y. (2009). Naturalizing Indigenous knowledge in eurocentric education. Canadian Journal of Native Education, 32(1), 5-18, 129-130.
Canadian Council on Learning. (2007). Redefining how success is measured in First Nations,
Inuit and Metis Learning. Retrieved from
http://www.afn.ca/uploads/files/education/5._2007_redefining_how_success_is_measure
d_en.pdf
Castellano, M., Davis, L., Lahache, L. (2014). Aboriginal education: fulfilling the promise.
Canada: UBC Press. Retrieved from: http://dc8qa4cy3n.search.serialssolutions.com/?
sid=sersol&SS_jc=TC0000381659&title=Aboriginal%20education%20%3A
%20fulfilling%20the%20promise
Doolittle, E. (2006). Mathematics as medicine. In P. Lijedahl (Ed.), Proceedings of the Canadian
Mathematics Education Study Group Conference, Calgary, AB (pp. 17-25). Retrieved
from http://publish.edu.uwo.ca/cmesg/cmesg06/2006Proceedings.pdf.
Ermine, W. (1995). Aboriginal Epistemology. In J. Barman and M. Battiste, (Eds.), First Nations
Education in Canada: The circle unfolds. Retrieved from
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ppg=122&docID=10141352&tm=1438206288465

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Harper, S., Fontaine, C., Simon, M. (2008). Canadas national apology. Retrieved from:
https://www.aadnc-aandc.gc.ca/
Little Bear, L. (2000). Jagged wordviews colliding. In Battiste, M. (Ed.), Reclaiming Indigenous
voice and vision. pg. 77-85. Retrieved from:
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ppg=108&docID=10135993&tm=1471278130763
Munroe, E.; Borden, L., Orr, A., Toney, D., Meader, J. (2013). Decolonizing aboriginal
education in the 21st century. McGill Journal of Education. 48(2): 317-337.
Schissel, B. & Wotherspoon, T. (2003). Chapter 1: Educational Dreams & Disappointments.
The Legacy of School for Aboriginal People. Don Mills, ON: Oxford. Retrieved from
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docID=10334792#
Truth and Reconciliation Commission. (n.d.). TRC calls to action. Retrieved from:
http://www.trc.ca/websites/trcinstitution/index.php?p=905