Title: Cree students at their desks with their teacher in a classroom, All Saints Indian Residential School, Lac La Ronge, Saskatchewan, March 1945. Credit: Credit: Bud Glunz / National Film Board of Canada. Photothèque / PA-134110 Additional Information About this Photo: i) Where are the children? Healing the Legacy of the Residential Schools. National Archives of Canada. 2002.06.18 2003.02.03 i) Exhibition Title: Residential Schools: Where are all the Children? Curator: Jeff Thomas, Library and Archives Canada, 2002.06.21 - 2003.11.02. Mohawk Institute Mohawk Institute, Brantford, ON, [Mohawk Institute Residential School, Mohawk Manual Labour School, Mush Hole Indian Residential School], 1831-1969, Diocese of Huron. Residential School funded and administered by the New England Company. Compiled by General Synod Archives July 24, 2008. TABLE OF CONTENTS OVERVIEW 7 TEACHER RECOMMENDATIONS 15 OVERARCHING INQUIRY LAUNCH 31 LINE OF INQUIRY 1 35 LINE OF INQUIRY 2 45 LINE OF INQUIRY 3 67 LINE OF INQUIRY 4 99 OVERARCHING CRITICAL CHALLENGE 115 LITERATURE RESOURCE LIST 119 ACKNOWLEDGEMENTS In order to address the legacy of Residential Schools and begin our journey towards reconciliation, the DSBN has created this grade 6 Social Studies unit. It has been with much research, conversation and reflection that we created this document. The history of Residential Schools is a sad part of history, but an important one to address in our schools. The well-being of our children and youth will benefit from this true history being taught. We are looking to affect change in this younger generation, for them, in their lifetime, to bear witness to reconciliation and to begin to understand and honour those treaties that were agreed to so many years ago. This unit draws upon and reflects our interpretation of key concepts, frameworks and approaches of The Critical Thinking Consortium (www.TC2.ca). Our thanks to Maria Vamvalis, TC2 Facilitator and Writer, for her support in the development of this unit. WRITING TEAM John Dickson Sarah Farrar Georgie Groat Blair Janzen Jennifer Jinks Katherine Kubarakos Karen Leskiw-Janvary Sheila Maracle Cathy Meesters James Stewart Jennifer Stewart 2 COMMUNITY CONTRIBUTORS AEAC Members Fran Hill Rick Hill Woodland Cultural Centre PILOT TEACHERS Ryan Allington Bryce Honsinger Perry Neuman Lori Pearson Amanda Schooning Erin Taubeneck DESIGNER Alyssa Dressel MESSAGE FROM THE ELDER, FRAN HILL We cannot build a brighter future unless we first understand how the historical treatment of Indigenous people in Canada has created unfair circumstances and harsh realities in Indigenous people's lives today. By making changes to public school curriculum and mandatory training in Indigenous cultural competency for Ontario's public servants,we are taking an important step on the path to reconciliation and fulfilling The Truth and Reconciliation (TRC) action plan. The creation of Indigenous curriculum requires many hands to make it happen. Jennifer Stewart, Georgie Groat and Sheila Maracle, initially encouraged me as an Elder to help guide this project through its formative stages. The cooperation and dedication of the writing team who have contributed a lot of their time outside of school hours to do this the right way, I have the utmost respect and passion toward this very sensitive topic. Fran Hill 3 MESSAGE FROM THE DIRECTOR, WARREN HOSHIZAKI The residential school system is a terrible stain on the otherwise proud history of our great nation. Its legacy has harmed generations of First Nation, Métis and Inuit people. The horribly misguided attempt to assimilate First Nations, Métis and Inuit peoples into western culture runs contrary to the values we now hold so dear. As a former Principal of Central School in Sioux Lookout in the 1990s, many children of families that experienced the Pelican Falls Residential School came to our school. We felt first-hand the impact on these children, their parents and their grandparents. We must recognize that the issues of Residential Schools are not just to be confined to the history curriculum; we must understand and address the ways that it still affects people and families today. These are our neighbours, our friends, our students, our parents and our community. As Canadians, we take great pride in the traits that have come to define our national identity: compassion, humility, responsibility and selflessness. In large part, these are values we have learned from the teachings, culture and contributions of First Peoples. They are also the values that must continue to guide us as we move towards reconciliation. The Truth and Reconciliation Commission of Canada defines reconciliation as the ongoing process of establishing and maintaining respectful relationships. For that to occur, the Commission states that “there has to be awareness of the past, acknowledgement of the harm that has been inflicted, atonement for the causes, and action to change behaviour.” This document was created in response to the Commission’s call to develop age-appropriate curriculum about Indian Residential Schools. One of the most crucial questions posed in the document that we must all grapple with is “how do we best respond to the legacy of Residential Schools?” As a learning institution, the most effective way we can respond to the legacy of Residential Schools and support reconciliation is through education. We must educate students about the historical wrongs that were committed, but also about the proud histories, perspectives and cultures of First Nations, Métis and Inuit people. Through our character education programs, we will also continue to reaffirm and support the dignity and worth of all people. The kind of behaviour change called for by the Commission demands respect and mutual understanding, which is best facilitated through a program that honours First Nations, Métis and Inuit voices and knowledge. Through a comprehensive education program, we hope to give our students a true understanding of history’s wrongs, but also a common ground from which to build and maintain those respectful relationships identified as crucial by the Truth and Reconciliation Commission. I offer my sincere thanks to our staff who contributed to the program development, those who will deliver it and to our students who will engage with the material and become ambassadors for a fair, inclusive and equitable society. Warren Hoshizaki Director of Education 4 TRUTH AND RECONCILIATION COMMISION The TRC is a component of the Indian Residential Schools Settlement Agreement. Its mandate is to inform all Canadians about what happened in Indian Residential Schools (IRS). The Commission documented the truth of survivors, families, communities and anyone personally affected by the IRS experience. This includes First Nation, Inuit and Métis former Indian Residential School students, their families, communities, the Churches, former school employees, Government and other Canadi-ans. The Commission had a five-year mandate and presented their final report in December of 2015. The TRC hopes to guide and inspire First Nation, Métis and Inuit peoples and Canadians in a process of reconciliation and renewed relationships that are based on mutual understanding and respect.1 “Education holds the key to reconciliation”2 said TRC Chair Justice Murray Sinclair, noting the recom-mendation that all children in Canadian schools should be taught the history and legacy of Residential Schools. RECOMMENDATIONS FOR: EDUCATION FOR RECONCILIATION3 62. We call upon the federal, provincial, and territorial governments, in consultation and collaboration with Survivors, First Nation, Métis and Inuit peoples, and educators, to: i. Make age-appropriate curriculum on Residential Schools, Treaties, and First Nation, Métis and Inuit peoples’ historical and contemporary contributions to Canada a mandatory education requirement for Kindergarten to Grade Twelve students. ii. Provide the necessary funding to post-secondary institutions to educate teachers on how to integrate Indigenous knowledge and teaching methods into classrooms. iii. Provide the necessary funding to Aboriginal schools to utilize Indigenous knowledge and teaching methods in classrooms. iv. Establish senior-level positions in government at the assistant deputy minister level or higher dedicated to Aboriginal content in education. 63. We call upon the Council of Ministers of Education, Canada to maintain an annual commitment to Aboriginal education issues, including: i. Developing and implementing Kindergarten to Grade Twelve curriculum and learning resources on Aboriginal peoples in Canadian history, and the history and legacy of Residential Schools. ii. Sharing information and best practices on teaching curriculum related to Residential Schools and Aboriginal history. iii. Building student capacity for intercultural understanding, empathy, and mutual respect. iv. Identifying teacher-training needs relating to the above. ¹ “TRC Findings - Truth and Reconciliation Commission of ...” <http://www.trc.ca> ² “Will truth bring reconciliation? Justice Murray Sinclair ... - CBC.” <http://www.cbc.ca/radio/unreserved/taking-the-first-steps-on-the-road-to-reconciliation> ³ “Calls to Action - Truth and Reconciliation Commission of ...” 2015. 25 Jan. 2016 <http://www.trc.ca/websites/trcinstitution/File/2015/Findings/Calls_to_Action_English2.pdf> 5 UNCOVERING THE PAST: A JOURNEY FROM RESIDENTIAL SCHOOLS TOWARD RECONCILIATION OVERARCHING INQUIRY QUESTION: How do we best respond to the legacy of Residential Schools? OVERARCHING CRITICAL CHALLENGE: What does reconciliation look like? Take a meaningful step toward authentic reconciliation. LINE OF INQUIRY 1 LINE OF INQUIRY 2 LINE OF INQUIRY 3 LINE OF INQUIRY 4 What are the defining characteristics of First Nation, Métis, and Inuit identity? What were the key factors motivating the decisions to enforce control over First Nations and what was the impact on children, families and their community? What was life like in Residential Schools and was society unaware of the mistreatment? What are the most powerful understandings that have emerged from the legacy of Residential Schools? 7 UNCOVERING THE PAST: A JOURNEY FROM RESIDENTIAL SCHOOLS TOWARD RECONCILIATION OVERVIEW OF UNIT BIG IDEAS (Statements that reflect the understanding or belief that you want students to have developed by the end of the unit.) This unit was developed in response to the call by the Truth and Reconciliation of Canada (TRC) to develop age-appropriate curriculum about Indian Residential Schools. By the end of this unit, students will have an understanding of First Nation, Métis and Inuit perspective, Residential Schools and the experiences First Nation, Métis and Inuit peoples endured as well as the reconciliation process. Students will understand how: • First Nation, Métis and Inuit communities have made significant contributions to Canada’s development. • Different groups may experience the same development or event in different ways. • Significant events in different communities (Non-Indigenous and Indigenous) contribute to the development of the identity of that community and of Canada. This unit focuses on the following concepts of social studies thinking: cause and consequence and perspective. Line 1 " Background Line 2 " Key Factors Line 3 " Event (immediate impacts) Line 4 Long term impacts OVERARCHING INQUIRY QUESTION (The question that students will be wondering about and grappling with throughout the unit.) How do we best respond to the legacy of Residential Schools? OVERARCHING CRITICAL CHALLENGE (The task, which students will communicate their response to the overarching inquiry question.) What does reconciliation look like? Take a meaningful step toward authentic reconciliation. OVERARCHING INQUIRY LAUNCH In the lessons, students will become aware of the government’s apology to First Nation, Métis, and Inuit Peoples for Residential Schools, begin building background knowledge about the legacy of Residential Schools, and generate questions that will guide how they will respond to the overarching question, “how do we best respond to the legacy of Residential Schools?” 8 OVERVIEW OF LESSONS LINE OF INQUIRY 1 LINE OF INQUIRY 2 LINE OF INQUIRY 3 LINE OF INQUIRY 4 What are the defining characteristics of First Nation, Métis, and Inuit identity? What were the key factors motivating the decisions to enforce control over First Nations (Government, and Church) and what was the impact on children, families and their community? What was life like in Residential Schools and was society unaware of the mistreatment? What are the most powerful understandings that have emerged from the legacy of Residential Schools? CC 1.0 CC 2.0 CC 3.0 CC 4.0 INTRODUCTION OF A THINKING JOURNAL CONNECTION TO THE LAND RESIDENTIAL SCHOOL FEATURES RESILIENCE Students will be introduced to the use of a Thinking Journal; complete first Thinking Journal entry by exploring the questions, “What were Residential Schools? What does reconciliation look like?” “Shi-shi-etko” by Nicola I.Campbell “Shin-chi’s Canoe” by Nicola I. Campbell “Kookum’s Red Shoes” by Peter Eyvindson Students will apply their background knowledge of First Nations connection to the land to predict consequences on First Nation children if they are removed from their land. Students will identify the important features of Residential Schools; connect how these features have contributed to the loss of the First Nation children’s culture and traditions. Students will apply their understanding of cause and consequence to actual residential survivors’ testimony; Understand what resilience means and how survivors were resilient. 9 CC 1.1 CC 2.1 CC 3.1 CC 4.1 ONKWEHONWE-NEHA POWER AND AUTHORITY DAILY LIFE AT INDIAN RESIDENTIAL SCHOOL TRUTH AND RECONCILIATION COMMISSION OF CANADA Onkwehonwe-Neha by Skonaganleh:ra (Sylvia Maracle) Students will become aware of some key events in First Nation history; have an understanding of First Nation way of life. CC 1.2 MY IDENTITY BUNDLE Students will create a personal identity bundle to represent their identity; reflect on their feelings when this identity bundle is taken away. 10 “Secret of the Dance” by Andrea Spalding Students will understand what “power” and “authority” means in a personal context; understand who held the power to control the lives of First Nations people, and think about possible causes. Day at Indian Residential Schools DVD Students will compare and contrast a day in the life of a student attending an Indian Residential School with their own school day; apply cause & consequence and perspective thinking to compose an effective persuasive letter to the Indian Agent. Students will identify the purpose and mandate of the Truth and Reconciliation Commision of Canada; have a better understanding of the meaning of “reconciliation” and “truth”. CC 2.2 CC 3.2 CC 4.2 INDIAN ACT SURVIVOR ACCOUNTS GOVERNMENT’S APOLOGY Students will understand why the Indian Act was created; understand what the Indian Act orders about dance customs and Residential Schools; think about the Indian Act as a key factor in future events - as a “cause.” Students will learn the stories of several people who attended Residential Schools; deepen their understanding of what happened at Residential Schools from different perspectives that individuals may have on their own experiences; Reflect on the impact these experiences would have on families. Students will think about the government’s apology. Students will also consider what their steps might be toward reconciliation. CC 1.3 CC 2.3 CC 3.3 CC 4.3 What are the defining characteristics of First Nation, Métis, and Inuit identity? What were the key factors motivating the decisions to enforce control over First Nations (Government, and Church) and what was the impact on children, families and their community? PROPAGANDA What are the most powerful understandings that have emerged from the legacy of Residential Schools? Creating a personal identity bundle that represents their identity. Students will differentiate between propaganda and reasoned argument; Understand the various techniques that are used to deliver propaganda; Understand the effects of propaganda; Learn what the Canadian government told Canadians about Indian Residential Schools; Understand that most Canadians thought they were doing what was best for the First Nation, Métis and Inuit students at the time. Thinking Journal entry - response to, “This is what the government did, is this enough? What should be your step toward reconciliation?” CC 3.4 What was life like in Residential Schools and was society unaware of the mistreatment? Propaganda poster showing the First Nations point of view on Residential Schools (choosing from a point of view sibling, parent, community) - contrast - raising awareness of what is actually happening. 11 GRADE 6 STRAND A: HERITAGE AND IDENTITY: COMMUNITIES IN CANADA, PAST AND PRESENT In Grade 6 social studies, students will explore the experiences and perspectives of diverse communities in historical and contemporary Canada and examine how they have contributed to the development of Canadian identity. In addition to developing their understanding of different communities in Canada, students will explore the global community and Canada’s role in it. OVERALL EXPECTATIONS: A1. Application: assess contributions to Canadian identity made by various groups and by various features of Canadian communities and regions (FOCUS ON: Cause and Consequence; Patterns and Trends) A2. Inquiry: use the social studies inquiry process to investigate different perspectives on the historical and/or contemporary experience of two or more distinct communities in Canada (FOCUS ON: Perspective) A3. Understanding Context: demonstrate an understanding of significant experiences of, and major changes and aspects of life in, various historical and contemporary communities in Canada (FOCUS ON: Significance; Continuity and Change) SPECIFIC EXPECTATIONS: A1.3 explain how various groups have contributed to the goal of inclusiveness in Canada (e.g., the efforts of women’s rights, civil rights, First Nations, or labour organizations, or of advocacy organizations for immigrants, disabled people, or various religious or ethnic groups), and assess the extent to which Canada has achieved the goal of being an inclusive society A2.1 formulate questions to guide investigations into different perspectives on the historical and/or contemporary experience of two or more distinct communities in Canada A2.2 gather and organize information from a variety of primary and secondary sources using various technologies A2.3 analyse and construct print and digital maps as part of their investigations into different perspectives on the historical and/or contemporary experience of communities in Canada A2.5 evaluate evidence and draw conclusions about perspectives on the historical and/or contemporary experience of two or more distinct communities in Canada A3.4 describe significant events or developments in the history of two or more communities in Canada (e.g., Residential Schools and how these events affected the communities' development and/or identity) A3.6 identify key differences, including social, cultural, and/or economic differences, between two or more historical and/or contemporary communities in Canada A3.8 identify and describe fundamental elements of Canadian identities 12 GRADE 6 – LANGUAGE EXPECTATIONS: ORAL COMMUNICATION: Purpose 1.1 identify a range of purposes for listening in a variety of situations, formal and informal and set the goals related to specific listening tasks Active Listening Strategies 1.2 demonstrate an understanding of appropriate listening behaviour by adapting active listening strategies to suit a variety of situations, including working in groups Comprehension Strategies 1.3 identify a variety of listening comprehension strategies and use them appropriately before, during, and after listening in order to understand and clarify the meaning of increasingly complex oral texts Demonstrating Understanding 1.4 demonstrate an understanding of the information and ideas in increasingly complex oral texts in a variety of ways Making Inferences/interpreting texts 1.5 interpret oral texts by using stated and implied ideas from the texts Extending Understanding 1.6 extend understanding of oral texts by connecting, comparing, and contrasting the ideas and information in them to their own knowledge, experience, and insights; to other texts, including print and visual texts; and the world around them Analyzing Texts 1.7 analyze oral texts in order to evaluate how well they communicate ideas, opinions, themes, and information Point of View 1.8 identify the point of view presented in oral texts, determine whether they agree with the point of view, and suggest other possible perspectives Clarity and Coherence 2.3 communicate orally in a clear, coherent manner, using appropriate organizing strategies and formats to link and sequence ideas and information Appropriate Language 2.4 use appropriate words and phrases from the full range of their vocabulary including inclusive and non-discriminatory language, and stylistic devices appropriate to the purpose and context to communicate their meaning accurately and engage the interest of their intended audience READING: Variety of Texts 1.1 read a wide variety of texts from diverse cultures, including literary texts, graphic texts, and informational texts Comprehension Strategies 1.3 identify a variety of reading comprehension strategies and use them appropriately before, during, and after reading to understand increasingly complex texts Demonstrating Understanding 1.4 demonstrate understanding of increasingly complex texts by summarizing and explaining important ideas and citing relevant supporting details Making Inferences/Interpreting Texts 1.5 develop interpretations about texts using stated and implied ideas to support their interpretations Extending Understanding 1.6 extend understanding of texts by connecting, comparing, and contrasting the ideas in them to their own knowledge, experience, and insights, to other familiar texts, and to the world around them Analyzing Texts 1.7 analyze increasingly complex texts and explain how the different elements in them contribute to meaning Responding to and Evaluating Texts 1.8 make judgments and draw conclusions about ideas in the texts and cite stated or implied evidence from the text to support their views Point of View 1.9 identify the point of view presented in texts; determine whether they can agree with the view, in whole or in part; and suggest some other possible perspectives Text Forms 2.1 analyze a variety of text forms and explain how their particular characteristics help communicate meaning, with a focus on literary texts such as a myth 13 Elements of Style 2.4 identify various elements of style- including voice, word choice, and the use of hyperbole, strong verbs, dialogue, and complex sentences- and explain how they help communicate meaning WRITING: Purpose and Audience 1.1 identify the topic, purpose, and audience for a variety of writing forms Developing Ideas 1.2 generate ideas about a potential topic and identify those most appropriate for the purpose Classifying Ideas 1.4 sort and classify information for their writing in a variety of ways that allow them to view information from different perspectives and make connections between ideas Organizing Ideas 1.5 identify and order main ideas and supporting details and group them into units that could be used to develop a structured, multi-paragraph piece of writing, using a variety of strategies Voice 2.2 establish a distinctive voice in their writing appropriate to the subject and audience Word Choice 2.3 use some vivid and/or figurative language and innovative expressions to enhance interest Sentence Fluency 2.4 create complex sentences by combining phrases, clauses, and/or simple sentences Point of View 2.5 identify their point of view and other possible points of view, determine, when appropriate, if their own view is balanced and supported by the evidence; and adjust their thinking and expression if appropriate Vocabulary 3.3 confirm spellings and word meanings or word choice using a variety of resources appropriate for the purpose Producing Finished Works 3.8 produce pieces of published work to meet identified criteria based on the expectations MEDIA: Making Inferences/ Interpreting Messages 1.2 interpret media texts, using overt and implied messages as evidence for their interpretations Responding to and Evaluating Texts 1.3 evaluate the effectiveness of the presentation and treatment of ideas, information, themes, opinions, issues, and/or experiences in media texts Audience Responses 1.4 explain why different audiences __________________ Point of View 1.5 identify whose point of view is presented in a media text, identify missing or alternative points of view, and, where appropriate, determine whether the chosen view achieves a particular goal Production Perspective 1.6 identify who produces various media texts, the reason for their production, how they are produced, and how they are funded Producing Media Texts 3.4 produce a variety of media texts for specific purposes and audiences, using appropriate forms, conventions, and techniques 14 TEACHER RECOMMENDATIONS 1. DEALING SENSITIVELY WITH THE TOPIC OF RESIDENTIAL SCHOOLS It is important to deal with the topic of Residential Schools with sensitivity. A great deal will depend on your classroom culture, and teachers will be the best judge of how to approach the material. For some students the topics discussed will hit close to home, especially if they have personal connections with Residential School survivors. Some considerations for making sure this topic is presented with sensitivity: • allow time to deal with students’ concerns and questions • try to give students the tools and skills to discuss these topics respectfully in the school and community Support is available for teachers, students, parents and community members through the DSBN FNMI team. An example of a letter home to the family is included in this package. 2. INDIGENOUS PEDAGOGY Two lessons are provided in this teacher resource guide, Sharing Circle and Giving Thanks, as a way in which you can further embed FNMI perspectives into this unit. The Sharing Circle provides an opportunity for students to share and reflect on their thoughts and feelings that may arise from these lessons. The Sharing Circle lesson highlights the importance of respecting everyones thoughts, feelings and opinions. As your students listen to one another, the smudge feather provided can be used as the object your students use during in the sharing circle. The lesson on Giving Thanks highlights the importance of First Nation belief in their gratitude toward Mother Earth. This lesson encourages students to reflect on this positive aspect in their life. without fear of judgement. Thinking Journals are not meant to be evaluated, however, they can inform our instruction (assessment for learning). 4. LANGUAGE Use language as a means to introduce mentor texts and develop deeper understandings of the concepts that are being taught. This unit provides teachers with many opportunities to assess expectations in the language curriculum such as, demonstrating and extending understanding, applying comprehension strategies, using text features, point of view, responding to and evaluating texts and making inferences, etc. NOTE: In order for students to deeply connect with stories and concepts they are introducing, certain books need to be read more than once. The following books should be introduced in your language class before reading in social studies so that students have time to develop an understanding of the author’s message; recognize how text features and word choice are used to help students understand a First Nation perspective; as well as have the time to analyze and respond to these texts in meaningful ways. • Shi-shi-etko by Nicole I. Campbell • Secret of the Dance by Andrea Spalding and Alfred Scow • Shi-chi’s Canoe by Nicola I.Campbell • Kookum’s Red Shoes by Peter Eyvindson Also included in your package are two books: Fatty Legs and A Stranger at Home by Christy Jordan-Fenton and Margaret Pokiak-Fenton. These resources could be used as read alouds in order to further support students' understanding of the residential school experience. A list of possible discussion topics, is included. 3. USE A THINKING JOURNAL Thinking Journals are a great way to track students' learning. Due to the sensitive nature of this topic, it is critical that students have a place to express their thoughts, opinions and beliefs 15 5. MAKE CROSS-CURRICULAR CONNECTIONS There are also many opportunities in this unit to explore concepts in other content areas outside of Social Studies such as Arts, Drama, Physical Education. It is recommended that if you do not teach these subject areas that you collaborate with your colleagues to ensure that students are exposed to a rich learning experience. 6. USE AN INQUIRY APPROACH This unit has been designed with inquiry in mind in order to have students take a meaningful step towards reconciliation for themselves. 7. A RESPONSIVE UNIT This unit will evolve as the calls to action are implemented by the federal, provicial and municipal governments. As relationships are renewed through the reconciliation process, students need to be kept current as new information and initiatives arise. As Canadian society moves forward, education will play a vital role in bringing awareness to our youth. 16 EXAMPLE LETTER TO BE SENT HOME Dear Parent(s)/Guardian(s): In order to address the legacy of Residential Schools and begin our journey toward reconciliation, the District School Board of Niagara has created a grade 6 Social Studies unit; Uncovering the Past: A Journey from Residential Schools toward Reconciliation. This unit was developed with much research, conversation and reflection through a DBSN writing team. This writing team included curriculum consultants, the First Nation, Métis and Inuit supervisor and support teacher, a First Nation historian from Six Nations Polytechnic and a local Elder. The unit was presented to our local First Nation, Métis and Inuit Education Advisory committee who provided valuable feedback that enhanced the lessons. The history of Residential Schools is a sad part of history, but an important one to address in our schools. The well-being of our children and youth will benefit from this true history being taught. We are looking to affect change in this younger generation, for them, in their lifetime, to bear witness to reconciliation and to begin to understand and honour those treaties that were agreed upon so many years ago. This unit was developed in response to the call by the Truth and Reconciliation of Canada (TRC) to develop an age-appropriate curriculum about Residential Schools. By the end of this unit, students will have an understanding of First Nation, Métis and Inuit perspectives, Residential Schools and the experiences First Nation, Métis and Inuit peoples endure as well as the reconciliation process. Students will understand how: • First Nation, Métis and Inuit communities have made significant contributions to Canada’s development. • Different groups may experience the same development or event in different ways. • Significant events in different communities (Non-Indigenous and Indigenous) contribute to the development of the identity of that community and of Canada. If you have any questions or would like to learn more about this unit, please feel free to contact me at ___________________________ Thank you, 17 GIVING THANKS - INDIGENOUS PEDAGOGY BIG IDEAS • Releasing and sharing good energy into the world through a positive outlook. • Each morning is a fresh start and a new beginning. • Learn to respect ourselves and the land we share. • Be aware of how we are connected and interdependent. BOOK Giving Thanks: A Native American Good Morning Message by Chief Jake Swamp The Mohawk tradition teaches children to start each day by giving thanks to Mother Earth, in keeping with the belief that the natural world is a precious and rare gift, and that the universe represents one great family. Read Giving Thanks and discuss what we are thankful for. ACTIVITY: • Write down some of the things that you are thankful for (template included). • Illustrate something that you are thankful for. REFLECTION: How does being positive help you and others feel good? Why is it important to give thanks? NOTE: This mentor text can be read on a daily basis to remind students of the big ideas. 18 Giving Thanks: A Native American Good Morning Message by Chief Jake Swamp I AM THANKFUL FOR BECAUSE Giving Thanks: A Native American Good Morning Message by Chief Jake Swamp I AM THANKFUL FOR BECAUSE 19 CONDUCTING A SHARING CIRCLE & THE TALKING STICK BIG IDEAS • Sharing and reflecting on feelings, thoughts and experiences. • Being respectful of other people’s thoughts, feelings, and opinions. • Listening and responding positively to others. • Courage to speak the truth. Speaking from the heart without interruption. • Students create positive relationships in the classroom, establishing a strong sense of community. BOOK Little Bear’s Vision Quest by Diane and Joe Silvey This story is about Little Bear who believes he is better than everyone else in his community. He name calls and makes fun of his other animal friends. After realizing that he is alone because no one will play with him, his grandfather encourages him to reflect on how Little Bear became lonely and how he can correct the situation. Little Bear learns to treat his friends with love, kindness and respect. INDIGENOUS CONNECTION (BACKGROUND KNOWLEDGE FOR TEACHERS) The circle is a very important structure in many First Nation, Métis, and Inuit cultures and their worldviews. The circle is continuous, never-ending and all embracing. In a sharing circle (also known as a talking circle) everyone is equal and interconnected, creating a space where communication and decision making are achieved with help from all members of the community. The shape of a circle can always be made larger to include more people, everyone the same distance from the centre. Traditionally the Talking Stick is used as a tool in sharing circles. When a person is holding the Talking Stick in a sharing circle, they can speak from the heart without being interrupted. Other people in the circle listen to the speaker and try to understand the message. Everyone in the circle gets a chance to hold the Talking Stick and say what he or she would like to say, though there is always the option to pass. The Talking Stick is a very important part of some First Nation, Métis, and Inuit cultures, most often associated with Northwest Coast cultures. The smudge feather provided is a turkey feather with a cree beaded rosette. Smudge feathers are used with burning sage, during prayer and cleansing. The smoke is gently fanned around the person to purify the mind, spirit and soul; used in the home to purify and remove negative energy and brings good, positive spirits. It is recommended that the smudge feather provided is used as the object your students pass to one another during the sharing circle. LESSON: Read Little Bear’s Vision Quest (and save discussion until the Sharing Circle is formed). Introduce the Sharing Circle by having the students sit in a circle facing one another. Ask students: What do you like about sitting in a circle? Discuss the importance of a sharing circle. Introduce the Talking Stick. Illustrate how we can use the Talking Stick in our sharing circle. 20 Practice sharing by discussing Little Bears Vision Quest. For example, ask students: what qualities would you like in a friend? Use the talking stick to allow students to answer. For further discussion and questions relating to the big ideas in the text see Notes to Parents and Teachers & Themes for Discussion in the back of the book. SUGGESTED ACTIVITIES: Show pictures of Talking Sticks from various Indigenous cultures. Draw a picture of what your own talking stick might look like. Create your own Talking Sticks. You can decorate your Talking Sticks with things that are special to you such as feathers, beads, and colours. REFLECTION How did you feel while using the talking stick and listening others? ADDITIONAL TEXT: Gray Wolf’s Search by Bruce Swanson Teaches the importance of believing in yourself and in others. The interconnectedness between all things (animals, environment, people in our community and ourselves) and that no one thing is more important than another. Mentions the importance of the Talking Stick in traditional Northwest cultures. NOTE: Conducting a Sharing Circle and using the Talking Stick can be used on a daily basis. Integrate this structure into other activities and discussions to encourage students to listen to each other. Gray Wolf's Search is a suggested book to learn more about the use of Talking Sticks, however, it is not included in this package. 21 USING THE TALKING STICK UTE TALKING STICK BY AN UNKNOWN ARTIST4 EAGLE & WOLF TALKING STICK BY JIMMY5 c. 1880 Yelton, Squamish Nation, 2011 4 22 "Native American Indian Dance Sticks, Marking 5 "Talking Stick - Squamish Lil'Wat Cultural Cen- Sticks, Staffs," 2010. 1 April 2016 <http://www. tre." 2011. 1 April 2016 <http://www.shop.slcc.ca/ nativeartstrading.com>. node/402>. USING A THINKING JOURNAL A Thinking Journal is a tool used by students as they develop an idea, a product or a performance, much like an artist’s sketchbook or singer’s scribble book. Its purpose is to encourage forward thinking and to support the habits of mind needed for meaningful inquiry. The Thinking Journal captures changes in thinking as students work through creating, designing or seeking to understand an idea more deeply. It becomes an intentional way for students to self-assess and revise and refine ideas. WHY AND HOW TO USE A THINKING JOURNAL IN A CRITICAL THINKING UNIT In a sustained inquiry unit, students’ thinking is framed by an overarching critical question, which is often linked to a creative task. This task takes the form of one of six critical challenges, such as “design to specs”. As students work on the critical challenge over the span of the unit, the inquiry process becomes the way through which they gain deep understanding about content and apply their ideas to crafting their final product. For example, in this unit students’ thinking is framed by, “How do we best respond to the legacy of Residential Schools?” and will work towards “taking a meaningful step towards authentic reconciliation.” Initially, students are asked to record their early ideas in their Thinking Journal about an aspect of the overall critical task. For example, a teacher may ask a student to respond to a prompt or question such as, “What does reconciliation look like?” or “What three important outcomes might impact you if you were taken from your home tomorrow?" Students will revisit their Thinking Journals at intentional moments throughout the unit, whenever new ideas or information arises that may be important in developing, revising or refining thinking towards the creative task. Students may revise directly on a previous entry, such as the same prompt (they are not starting from scratch every time). Depending on the prompt, Thinking Journal entries may be written, drawn or diagrammed; they may be predictions, explanations, ideas, hypotheses or working theories. Since the Thinking Journal gives students an opportunity to track their thinking throughout the unit, it can be a tool to help teachers track students’ thinking— to judge their use of planning, processing and creative/critical thinking processes, as explained in the Ontario curriculum. Although teachers may not read the actual entries in the Thinking Journal in order to encourage risk-taking or to honour students’ privacy while being “messy”, they may ask students to revisit their Thinking Journals and share evidence of how their thinking has deepened, or changed, using a reflective exit card for example. A Thinking Journal could take the form of a notebook, a duotang or electronic medium, depending on its specific purpose. 6 6 Adapted from The Critical Thinking Consortium, including http://soltreemrls3.s3-website-us-west-2.amazonaws.com/solution-tree.com/media/pdf/GarfieldPresentationMaterials.pdf 23 Sample Grade 6 student Thoughtbook entries for the first entry: What were Residential Schools? What does reconciliation look like? 24 25 A TRUE STORY: FATTY LEGS BY CHRISTY JORDAN-FENTON & MARGARET POKIAK-FENTON DISCUSSION QUESTIONS Fatty Legs is a true story of young Margaret’s experiences at a northern residential school. Against her father’s judgment and warnings of Residential Schools, eight-year-old Margaret Pokiak has her sights on learning to read, even though it means leaving her village in the high Arctic. At school, Margaret encounters the Raven, a black-cloaked nun who immediately dislikes the strong-willed young girl. Intending to humiliate her, the Raven gives gray stockings to all the girls except Margaret, who gets red ones. Although becoming the laughingstock of the entire school, Margaret refuses to be intimidated and bravely gets rid of the stockings. In the end, young Margaret is the one who gives the Raven a lesson in the power of human dignity. BEFORE READING THE STORY • Why do you go to school? • Would you go to school if you didn’t have to? • What does the word education mean to you? • What kind of qualities do you think a teacher should have? • Why do you think this book is called “Fatty Legs”? WHILE READING THE STORY CHAPTER 1 • Olemaun Pokiak is from Banks Island and travels to Aklavik for school. Display and use google maps to travel Olemaun’s journey from home to school with your students. What are your initial thoughts about the location of Olemaun’s home and the location of her school? • What did Olemaun think was the key to the outsiders’ mysteries and who did she think held it? • Why do you think Rosie did not share anything about her four years at school and did not want Olemaun to attend? • Why do you think Oleuman’s father told the outsiders “no” the previous four summers when they had come for her? • Olemaun’s father used a rock to demonstrate the change that will happen to her after school. What was his message and do you think Olemaun understood? CHAPTER 2 • At the beginning of chapter two, Olemaun described her family’s spring migration. How did they travel and how many days was the trip? How does Olemaun’s journey to school differ from your own? What are the travelling conditions like in the North? • Who owned Olemaun’s schooner and why was it significant? • What place did Olemun feel was magical and why? • Olemaun’s parents did not want her to leave until after the first of July for school: What event took place during this time and why would it be important for Olemaun to attend? • Why do you think Olemaun will not be allowed to talk to boys, even if they are her cousins? How would this make you feel? • Do you think that Olemaun should have changed her mind about going to school? Why? Make a prediction about what would happen if she goes to school. Make a prediction of what would happen if she went home. • What do you think the outsider meant when she told Olemaun’s father that, “You certainly can’t teach her the things she needs to know.”? 26 CHAPTER 3 • Do you like haircuts? Why or why not? Has someone ever made you get your hair cut when you didn’t want to have one? How did this make you feel? • How did Olemaun feel about her birth-given name being changed? How would you feel if someone changed your name without your permission? • What kind of education do you think the students will be receiving? CHAPTER 4 • Have you ever been asked a question you could not answer or read from a page where you did not recognize the words? How did this make you feel? • Do you think it was fair what the Raven made Olemaun do in front of the class? Explain. • Why do you think Raven has chosen to pick on Olemaun? CHAPTER 5 • What reasons did Olemaun give to explain why the nuns were keeping the children at the school? • Why do you think Olemaun stopped complaining about the work? • Olemaun said that she discovered that Rosie was right about something, what was it? What did you think of Olemaun’s reaction? • Olemaun wanted to write a letter home to her father. What did she want to write and what happened to the letter instead? Why do you think the Raven did not want Olemaun writing her own letter? CHAPTER 6 • Do you think Olemaun’s consequences for not speaking at the station were fair? Why or why not? • What was different about the stockings the Raven gave to Olemaun? Why do you think she did this? • What do you think Olemaun will do to stop “this fatty legs business”? • What did Olemaun do with the stockings? Do you think this was a good or bad idea? Explain. CHAPTER 7 • How long had it been since Olemaun heard her real name? • Olemaun was sure that her father would not let her return to school when she told him about the Raven. Do you think she will go back? • Why do you think Olemaun’s mother reacted to her in a particular manner when Olemaun returned? How would this make you feel? Why do you think her parents had different reactions? • What do you predict will happen after Olemaun is settled in at home? Explain. AFTER READING THE BOOK • Why do you think Olemaun refers to Sister MacQuillan by her name but refers to the cruel nun as the “The Raven”? • Throughout the novel, Olemaun is wanting to learn how to read. What do you think she learned in this story? Explain. • Alice's curiosity led her to chase the rabbit down the hole. Olemaun thought Alice was brave for doing so. Do you think Olemaun was brave in her decisions? Why? 27 A TRUE STORY: A STRANGER AT HOME BY CHRISTY JORDAN-FENTON & MARGARET POKIAK-FENTON DISCUSSION QUESTIONS A Stranger at Home, sequel to Fatty Legs, is the powerful memoir of a girl searching for her true self when she returns from residential school. Ten-year-old Margaret Pokiak has not been home in two years and is excited to be back with her family that she has missed so much. Her return does not go as planned as her mother barely recognizes her and Margaret quickly realizes she is now marked as an outsider. She has forgotten the language and stories of her people, and she can’t even stomach the food her mother prepares. In an attempt to relearn her language and her family’s way of living, Margaret discovers how important it is to remain true to the ways of her people—and to herself. BEFORE READING THE STORY Since Olemaun’s return home, what do you think her time has been like? What are some challenges she may have faced? Do you think Olemaun is looking forward to being home? Explain. WHILE READING THE STORY CHAPTER 1 • What do you think will be some of Olemaun’s experiences at home? Why? • What has been Olemaun’s reactions to home so far? CHAPTER 2 • Why would Agnes’s mother forbid her to speak English and play with Olemaun? • How was Olemaun beginning to see herself? Why? CHAPTER 3 • Why do you think Olemaun was upset when she was having trouble fishing? Why do you think this is important to her? • Olemaun’s father thinks she is going to eat when she is hungry enough. What do you predict will happen? Do you think Olemaun will be able to stomach her family's traditional food? CHAPTER 4 • Olemaun says, “My tears fell in the ocean, and I wish my spirit was in those tears, because then I could follow the current back to a place where I belong.” What does Olemaun mean by this? Where does she think she belongs? • Why do you think Oleamun is not afraid of the dark stranger, Dubilak, like everyone else? CHAPTER 5 • Olemaun says, “The first time I had put my feet in outsiders’ shoes they had pinched and felt awkward. Now they were a barrier, protection against the hard earth.” She no longer feels comfortable in her soft kamis. What do you think this means? How do you think her mother and father would react to Olemaun's feelings toward her Kamis? Explain. CHAPTER 6 • What does Olemaun mean when she says, “And I only had to remember how to be Olemaun Pokiak, an Inuvialuit girl.”? • Are there any similarities or differences between Olemaun and Dubliak? 28 CHAPTER 7 • Do you think it is important for Olemaun to reconnect with her language? Do you think it will take a long time for her to relearn her language? • What made Olemaun’s ‘best day of her life!’ so special? Why do you think that would be? CHAPTER 8 • All of the daughters need to return to the school. Would you go along with your siblings or run like Anges? Explain. • Do you think this time will be different for Olemaun? Explain. AFTER READING THE BOOK • What do you think would be Olemaun’s greatest impact from her experiences at the Residential School? Do you think she will be able to overcome these impacts? 29 30 OVERARCHING INQUIRY LAUNCH LESSON TITLE: UNIT LAUNCH BACKGROUND KNOWLEDGE FOR TEACHERS: Prior to this unit launch, introduce the use of Thinking Journals to your students. In the first Thinking Journal entry students will explore the questions, “What were Residential Schools? What does reconciliation look like?” LESSON GOAL: Students will have a discussion that will help them: • Become aware of the government’s apology to First Nation, Métis and Inuit Peoples for Residential Schools. • Begin building background knowledge about the legacy of Residential Schools. • Generate questions that will guide how they will respond to the overarching question, “How do we best respond to the legacy of Residential School?” Teachers will: • Ask questions for the students to discuss. • Capture, record and make visible students’ ideas to refer back to throughout the inquiry. NOTE: This is an opportunity for teachers' to observe and listen to students’ conversations in order to better understand what students actually know about this topic and their personal connections to this topic. Teachers should avoid direct instruction and ensure that all voices are heard. SUCCESS CRITERIA: I can ask thought-provoking questions that will lead to an investigation about Residential Schools. LESSON PLAN BEFORE (ACTIVATION): As a class, discuss: What is an apology? When and why do we apologize? Give examples of times when you apologized. What happened after you apologized? Do adults apologize? When? How is it different from kids? 31 DURING: Teacher will facilitate students’ responses to the video by listening and observing students’ questions, misconceptions and ideas. Teacher is encouraged to allow students to share their ideas with the whole class following turn and talk. Teacher is encouraged to capture their questions, misconceptions and ideas. Teacher will show the following video clip highlighting Prime Minister Harper’s June 11, 2008 statement of apology to former students of Indian Residential Schools: https://www.youtube. com/watch?v=xCpn1erz1y8, 4:20 - 5:59. Teacher will replay the video clip, 4:20 - 8:29, following this format: Play 4:20 - 4:56, ask students to turn and talk. What is going on? Play 4:56 - 5:59, ask students to turn and talk. What happened in Residential Schools? Play 5:59 - 8:29, Mr. Harper said, “We are moving towards healing, reconciliation and resolution of the sad legacy of Residential Schools.” Why might this be important to us? What impact might this have on us? We want our students to come to an understanding of the importance of Residential Schools to them. AFTER (CONSOLIDATING LEARNING): Once students have established the personal importance to them, teacher will share the question and ask, “How do we best respond to the legacy of Residential Schools?” TEACHER WILL ASK: What do we need to know more about to answer this question, “How do we best respond to the legacy of Residential Schools? What do we need to know in order to determine what the reconciliation is going to look like? What would make it meaningful?” For example, students might respond, “I need to know about First Nation, Métis and Inuit peoples. Who are they? What are their cultural beliefs and traditions? What even happened at the school?” Teacher should capture, record and make visible students’ ideas to refer back to throughout the inquiry (for example, anchor chart). At the end of the lesson, it is recommended that teachers sort and categorize ideas in order to explore them further through the lines of inquiry. Have students revisit their Thinking Journals (see Teacher Notes below). ASSESSMENT AND EVALUATION: Teacher will reflect on the discussions, participation of students, misconceptions, and depth of understanding to determine where students are and how to best approach each line of inquiry. Use exit card in order to see where your students are at the beginning of this unit and questions they still have. TEACHER NOTES In the video clip, Stephen Harper refers to reconciliation and Residential Schools. This is an opportunity to revisit the Thinking Journals and have students write down any new understandings of “what were Residential Schools and what does reconciliation look like?” As a possible extension please use letter template, "Dear Mr. Harper". SUPPORTING RESOURCES: Statement of Apology – to former students of Indian Residential Schools 32 EXIT CARD NAME: DATE: STEPHEN HARPER’S RESIDENTIAL SCHOOLS APOLOGY 2008 3 Three things I learned today about Residential Schools are… 1. 2. 3. 2 Two questions I have about Residential Schools are… 1. 2. 1 One way we might respond to the legacy of Residential Schools could be to… 1. 33 NAME: DATE: DEAR MR. HARPER If you could write a letter to Former Prime Minister Stephen Harper about Residential Schools what would you say to him? What should he know? What would you like him to do? 34 LESSON TITLE (LINE OF INQUIRY 1): READ ALOUD “ONKWEHONWE-NEHA” BACKGROUND KNOWLEDGE FOR TEACHERS/BOOK SUMMARY: Onkwehonwe-Neha is written by Skonaganleh:ra (Sylvia Maracle), she is Wolf Clan of the Mohawk Nation. • The book begins by explaining some of the terminology around the words: 9Onkwehonwe, explaining that the first part of the word SISTER VISION PRESS, 1994 references the Mohawk name for “the original people”. 9refers to the Haudenosaunee way of life, the cultural traditions and teachings, and all life that is part of the circle of life made by Creator. Mohawk people along with all Indigenous Peoples were provided with “Original Instructions” that outlined our relationships to the earth and other people. These Original Instructions were kept in this “bundle.” • When the first Europeans arrived the Iroquois Nations made a treaty with the Dutch traders. This first agreement is known still as the Two Row Wampum. This treaty showed the Indigenous People and the Europeans travelling down the river (and through life) in our own boats, always running parallel and never crossing paths. Neither group will interfere or try to steer the other's boat, never attempt to ruin the other’s lives. • The book is written highlighting chronological events in history: 9The impact and reasons for the Canadian government’s legislation known as the Indian Act of 1867 and 1951. 9Other legislation aimed at First Nations - 1946 Ontario Education Act. 9Promotion of self-government. 9Control of education. • Despite the fact that many First Nations have forgotten their Original Instructions many communities are working to return to their original teachings and adapting these to the 21st century. Onkwehonwe (Oh-gway-ho-way) - Mohawk word meaning “the original people”. Onkwehonwe-neha (Oh-gway-ho-way nay-ha) refers to the Haudenosaunee way of life, the cultural traditions and teachings, and all life that is part of the circle of life made by Creator. Mohawk people along with all Indigenous Peoples were provided with “Original Instructions” that outlined our relationships to the earth and other people. These Original Instructions were kept in this “bundle.” Haudenosaunee (Ho-den-oh-show-nee) - translates as “People of the Longhouse” and refers to the Six Nation people: Onondaga, Oneida, Mohawk, Cayuga, Seneca, Tuscarora. Turtle Island - Turtle Island is the name that many Indigenous Nations use when referring to North America. In several creation stories it is told that earth was formed on the back of a turtle. MATERIALS: Copy of book Onkwehonwe-Neha Copies of Blackline Master #1 for each student Copies of the cards from Blackline Master #2 “What is in your bundle?” template 35 LESSON GOAL: Students become aware of some key events in First Nation history. Students will have an understanding of First Nation way of life. SUCCESS CRITERIA: I can identify what is important to First Nation, Métis and Inuit people. I can identify what is most important to me. LESSON PLAN BEFORE (ACTIVATION): Accessing background knowledge: 1. Print the words: “values”, “identity”, “culture”, and “language” on the board. Ask students to talk with a partner and brainstorm a couple of words or phrases that describe each of these words. 2.Invite students to share their ideas with the class, and write the words on the board. Briefly discuss the images and feelings of these four words. 3.Print the story title on the board and ask if anyone recognizes the word or what it might mean. DURING: Reading with a purpose: Explain to students that the story starts at the beginning of time on Turtle Island. • Give students a copy of Listening to the Story (Blackline Master #1) and explain that you are going to read the story in sections and they are to record their thinking after each section. Explain that their first listening task is to find out about the Onkwehonwe, Onkwehonwe-neha, and the Original Instructions. • Begin reading and stop at the following points: 9 “all that surrounds us.” 9 “the ways that we would live.” 9 “as the creator intended.” 9 “has everything that we need.” • After each passage, invite students to record information about Onkwehonwe, Onkwehonwe-neha, and the original instructions. If necessary, provide examples or allow students to discuss the passages with a partner before recording their ideas. • The students' second listening task is to find out about the following: Two Row Wampum, The Indian Act, Education Act, Onkwehonwe-neha. • Continue reading and stop at the end of each page (the following points) and invite students to respond according to the cues on the Blackline Master: 9 “outside the community.” 9 “from the Indian Act.” 9 “our traditions - our neha.” 9 “about Onkwehonwe-naha.” 9 “changes still to be made.” 9 “guided by our teachings.” 36 AFTER (CONSOLIDATING LEARNING): Discuss the 'big idea' of the story first, then invite students to discuss their immediate reaction to the story. As a class, discuss the feelings the story evoked. • Ask students: “Who are the Onkwehonwe?”, “What does it mean when we say ‘Onkwehonwe-neha’?", "What does this 'bundle' have in it?”, “Is everyone’s bundle the same?”. • Explain that students are going to look at the important events in the story to examine the feelings of the characters and the situation that evolved. Discuss the difference between most important and less important events using examples such as: Everything in life was provided with original instructions all contained within the ‘bundle’ (important) - Native Children went to school where they learned about “Dick and Jane” (less important to story). Reread the story if needed. • Develop the criteria for ranking the important events (for example, if it did not occur, the story would be very different). • Cut copies of Important and Unimportant Events (Blackline Master #2) into cards and distribute one set of cards to each pair of students. Invite students to rank the cards between events that are the most important and events that are not as important, using the established criteria. • As a class, discuss the order of the events in the story. Students will explain why they chose the events in the order they did. 37 LISTENING TO THE STORY - ONKWEHONWE-NEH (BLACKLINE MASTER#1) Onkwehonwe… Onkwehonwe-neha… Original Instructions… Two Row Wampum… Indian Act… Education Act… Onkwehonwe-neha… Thoughts… Questions… 38 IMPORTANT AND UNIMPORTANT EVENTS (BLACKLINE MASTER #2) In 1867 the Indian Act was passed. Forty years ago First Nation, Métis and Inuit people tried to recover their neha. Native Children went to school where they learned about “Dick and Jane”. The Two Row Wampum agreement was set out between the Onkwehonwe and the Dutch. Haudenosaunee people call themselves Onkwehonwe. People are gradually remembering what their parents and grandparents had told them about Onkwehonwe-neha. In the mid 1900’s the government wanted to reduce the number of First Nation, Métis, and Inuit people in Canada. In 1946, Ontario revised the Education Act so that all children would attend provincially recognized schools. The government outlawed traditional ceremonies and First Nation, Métis and Inuit people were imprisoned for practicing their ways. Everything in life was provided with Original Instructions. The relationship that is meant to be maintained between nature and humans is based on mutual respect and harmony. Elders are starting to lose the traditional knowledge of their First Nation, Métis, and Inuit people. The federal government had a long standing policy of sending First Nation, Métis, and Inuit children to Residential Schools. Human beings are the only form of life that has strayed from the Original Instructions. 39 LESSON TITLE : CREATING YOUR OWN PERSONAL IDENTITY BUNDLE BACKGROUND KNOWLEDGE FOR TEACHERS: Onkwehonwe-Neha (Nay-ha) - is a figurative “bundle” of First Nation, Métis, and Inuit people that carries all of the teachings, languages, ceremonies, values, foundation of identity, rights and responsibilities (the ‘Original Instructions’) for the way in which these people should live. LESSON GOAL: Students will create a personal identity bundle to represent their identity. SUCCESS CRITERIA: I can identify the values, culture and language that are important to my identity. LESSON PLAN BEFORE (ACTIVATION): In students Thinking Journals, they created a list of things that might have been in the First Peoples bundle. Have students discuss in groups what these items might have been and why they are important to have in the bundle. As a group, pick 8 things that they feel are important and rank them in order - have students create these lists on chart paper - put the chart paper up around the room and do a gallery walk - are there any common themes (values, cultural pieces, language, traditional lands)? Does anything up here surprise the students? Does any group's list need clarification? Now, as a large group collaborate to make a common identity bundle list for the First People - Ask students the different ways that they could present this information to a group - use this as an example for students to create their own bundle. DURING: • On the “My Personal Identity Bundle” sheet, students make a list or use images to show the things important to them (family, cultural practices, traditions, heritage). • Encourage students to use images, words, symbols, phrases, maps - however the student chooses to complete this. • When complete - talk a bit about the process; "What things here are the most important to each student?", "What are some common themes among students?", "Is there a theme of a Canadian identity?". • For differentiated instruction, use "What is in Your Bundle?" template. REMOVING THE BUNDLE • Have all the students put their bundles on their desk (or in front of them), without saying anything - the teacher will go and collect the “identity bundle” from half of the students. • The teacher will now announce that those people who have had their bundle taken away are not to practice or follow their ways any longer - make up a different identity that they must follow - how do they feel? • Now collect identity bundles from a few more students- ask the same question • There will be a few students who still have their bundles - ask how they are feeling - are they worried that their identity is going to be taken away? 9what are they going to do? 9how will they save it? will they save it? 40 AFTER (CONSOLIDATING LEARNING): In Thinking Journals have students record how they felt during this exercise. Pose the question, “Knowing this new bit of information, do you have any new ideas around what reconciliation might look like?” 41 My Personal Identity Bundle 42 43 1 8 DATE: WHAT IS IN YOUR BUNDLE? 6. 7. 8. 2. 3. 4. Please explain how you would feel if someone tried to take your bundle away and you could no longer use it. 5. 1. The top 8 things that would be in my bundle are… NAME: 44 LESSON TITLE (LINE OF INQUIRY 2, C.C. 1): SHI-SHI-ETKO: A GIRL SENT TO SCHOOL What values are most important to Shi-shi-etko, a First Nation girl? What might be the impacts on Shi-shi-etko of taking her from her home for a year? Recommendation: Introduce mentor text in language. BACKGROUND KNOWLEDGE FOR TEACHERS/BOOK SUMMARY: The fictional Shi-shi-etko tells the story of a young First Nation girl (Shi-shi-etko) who is about to be taken from her home to spend at a distant school. In the four days before she departs, Shi-shi-etko makes an effort to absorb the elements of the land she loves, sometimes in the company of her family. She gathers what she sees and feels to keep as memories, and her grandmother gives her a bag to keep those memories. We experience Shi-shi-etko’s strong connection to the land and the value of keeping her memories to her world. Although the type of school Shi-shi-etko plans to attend is not mentioned, students can gather some clues about it. An introduction explains the background of Residential Schools. MATERIALS: • • • • Copy of Shi-shi-etko by Nicola Campbell SmartBoard lesson: “Shi-shi-etko” in Line of Inquiry 2 Student Thinking Journals Group copies of Cause and Consequence organizer, on place-mat sized paper • Paper for exit cards (optional) GROUNDWOOD BOOKS, 2005 LESSON GOAL: • Students will apply their background knowledge of First Nation relationship to the land to predict consequences on First Nation children if they are removed from their land. SUCCESS CRITERIA: • I can predict reasonable consequences (impacts) on children and their families if they are removed from their land using evidence. 45 LESSON PLAN BEFORE (ACTIVATION): 1. Have students do a short anticipation guide in order to activate their thinking about First Nations' values and perspectives. This will also lead to a purpose for listening to the story. a. Have students make a two-column chart in their Thinking Journals that fills one page. Label the two columns “Me” and “My Prediction for Shi-shi-etko”. b. Number 1-4 in each column. ME PREDICTION FOR SHI-SHI-ETKO 1 1 2 2 3 3 4 4 c. Display the anticipation guide scenario on the SmartBoard and have students respond to the first column. Give students sufficient think time. ANTICIPATION GUIDE If you were going to leave your home and family for a year, and you were leaving in four days, how would you spend those days? • One object from your home you would take with you. • One conversation you’d want to have (who with? about what?). • One place in your community you’d visit. • One memory you’d try to make to keep with you. • Now, show students the cover of the book and explain that Shi-shi-etko is a young native girl whose name means “she loves to play in the water”. She lives in Canada, and has four days left in her home before she leaves it. • Instruct students to complete the second column as they predict how Shi-shi-etko will answer those questions. Encourage students to apply the knowledge developed in Line of Inquiry 1 about First Nation values to shape their predictions. If appropriate, discuss with students: What do we know about Residential Schools right now? What do you still want to learn? DURING: 2.Ask students to listen to Shi-shi-etko. Purpose: Listen for evidence that confirms or disproves your predictions about Shi-shi-etko. 46 3. Read the story aloud. Make sure the class is positioned to see the pictures, as the images support the text and can be part of students’ evidence. 4. Other questions that can be discussed during or after reading to deepen students’ comprehension of the text: What do we know about Shi-shi-etko’s story from the text? Why do you think her family wants to make sure that she remembers her connection to the land and teachings? Do you think Shi-shi-etko wanted to go? When finished, have students judge how accurate their predictions about Shi-shi-etko 5. were (e.g., discuss with a partner: Which of your predictions matched evidence in the text? Which did not?) 6. Assess quickly students’ understanding of First Nation values and who might need to have more experience. For example, ask students to show with a private thumbs-up or thumbs-side or thumbs-down to indicate how closely their predictions about Shi-shi-etko matched the evidence in the text. (The teacher can have other suggested reading or resources* available for students to visit or revisit.) 7. As a whole class, consolidate this understanding by asking what ideas definitely belong in this sentence: What’s important to Shi-shi-etko are: _____________ and creating a list on the SmartBoard. 8. Invite students to now think in “cause and consequence” mode. First, give students individual think time to generate ideas for the question: What might be the impacts on Shi-shi-etko of taking from her home for a year? Record the question and their initial ideas in their Thinking Journals. Then have students share their ideas within a small group on a placemat and compile 9. ideas onto a group Cause and Consequence organizer. 10. As a whole group, share ideas group by group, encouraging students to link the impact to the family’s values. Display the class’ list as a reference as needed. Probe students as needed to encourage deeper thinking. e.g., Student: “I think Shi-shi-etko will be lonely.” Teacher: “What activity might she miss doing with her family? Why?” OR Student: “I think Shi-shi-etko will have trouble sleeping because in a school she won’t be out in the country like she’s used to.” Teacher: “Why would that matter to Shi-shi-etko?” 11. Encourage active participation by giving students a clear purpose for listening: “As you listen to each group, give a thumbs up if you had a similar prediction.” You may want to also ask, “As you listen to each group, decide whether you agree or disagree with this suggestion.” If students disagree, have students defend their position by using evidence. 12. Record the compiled list of students’ predicted impacts on Shi-shi-etko in the SmartBoard lesson for later reference. AFTER (CONSOLIDATING LEARNING): 13.Ask students to revisit their initial list in their Thinking Journal of possible impacts and revise it based on the whole group’s ideas. (Grade 6 student sample:) 14.See Exit Card, "Shi-Shi-Etko: A Girl Sent to School" for reflection questions. 47 ASSESSMENT AND EVALUATION: The teacher should reflect on the breadth and depth of students’ predicted impacts, and supplement their learning as needed. This list of predicted impacts should be revisited as a compare/contrast in Line of Inquiry 4 when students listen to survivors’ testimonies about their impacts. In their Thinking Journals, students can revise their thinking about impacts on children based on the new evidence. Then the teacher can use an exit card to measure students’ change in thinking and growth in understanding. For example, “What is one impact on children that you had confirmed by the survivor testimonies? What is one impact you hadn’t thought of before hearing the survivor testimony?” TEACHER NOTES: TC2 has a supporting student video about what cause and consequence thinking is. 48 49 1 4 SHI-SHI-ETKO: A GIRL SENT TO SCHOOL DATE: What might be the most overwhelming impact on Shi-shi-etko when she was taken from her home? Why? 4. 3. 2. 1. What might the consequences be of taking Shi-shi-etko from her home for a year? NAME: LESSON TITLE (LINE OF INQUIRY 2, C.C. 2): CANADIAN AUTHORITY OVER FIRST NATIONS How do we understand the concepts of “power” and “authority”?Who held the power to control the lives of First Nation people? Recommendation: Introduce mentor text in language. BACKGROUND KNOWLEDGE FOR TEACHERS/BOOK SUMMARY: Teacher should review Brief Colonization Timeline of how Canadian governance changed from first contact to the enactment of the Indian Act. This lesson provides an opportunity to apply the concept of disciplinary thinking of perspective. The Colonial Clash article allows students to see the way that the settlers viewed the First Nation peoples and vice versa; they can think about why these groups viewed each other’s rights differently and how this difference contributed to the formation of to Residential Schools. The Secret of the Dance is a fictional story that introduces students to the authority held by the government (through the person of the Indian Agent) over the First Nation communities in making and enforcing laws against cultural practices like the potlatch. Through the story, the students will be introduced to the laws of the Indian Act. The Secret of the Dance also reinforces the First Nations’ connection to ceremony and traditional education, and their relationship with the land. 7 ORCA BOOKS, 2006 MATERIALS • SmartBoard lesson: “Canadian Authority over First Nations” in Line of Inquiry 2 • 2 group copies of sets of Decisions Cards (attached at end of file) - in two colours (one set for the Activation, one set for the main lesson) • Chart paper for each small group of students (optional - see lesson step 6) • Class set of post-its • Copy of Secret of the Dance, by Andrea Spalding and Alfred Scow • Student Thinking Journals LESSON GOAL: STUDENTS WILL: • Understand what “power” and “authority” mean in a personal context. • Understand who held the power to control the lives of First Nation people, and think about possible causes. 50 SUCCESS CRITERIA: • I can explain which authority people or groups hold power in my own life. • I can explain who held the power to control the lives of the First Nation people. LESSON PLAN BEFORE (ACTIVATION): 1. Lead a guided discussion with students to understand who are the people who have power to make decisions in their lives. Start by displaying images of children in the following situations or similar ones. For example, Who has the power to decide what you eat for supper? Who has the power to make sure you attend school until age 16? To choose what game to play at recess? What power do you have in your own lives? (Could also have students share synonyms for power, such as ‘control’ or ‘dominance’ to clarify the word ‘power’)! 2.Explain that the person or group with the power is called the ‘authority’. Label the ‘authority’ on the SmartBoard lesson with another coloured pen to help students see the definition in action. E.g.: 3.Divide the class into small groups and explain the thinking task: Your group will receive (cut out on paper) a set of decisions that must be made in a typical Ontario Grade Six student’s life. Your task is to sort these into groups based on “Which authority has the power over this decision?” Encourage active, positive discussion, and model/review if necessary how disagreement might be important, and how to respectfully disagree. 4.Hand out sets of pre-cut Decisions Cards and post-its to each group. Ask the students to write each authority person/group on a post-it; use one post-it per authority. 5.Give the groups sufficient time to work and discuss. Encourage “not sure” responses and listen carefully to questions that students ask or important ideas that students have, to bring them to the group discussion after. You could also encourage students to write down any questions on post-its to share with the group. For example, you might hear a student say, “This decision would be different if your family is from another country/ has a different religion/has more than one child/lived many years ago“). 6.Consider taking a photo of the group’s work to assess what students’ understanding of authority/power is at this point. Alternatively, have students glue their cards on chart paper. 7 Borrowed from FNESC and FNSA document “Indian Residential School & Reconciliation” with permission. 51 7.After the class has had enough think time, do a brief sharing for the purpose of making sure they have an accurate and broad sense of who holds power in their own lives. (E.g., list all of the authority groups that students identified on the SmartBoard). If you see large variety in the way students sort, or groups that are missing key authority groups, provide an opportunity to share/discuss/come to a common understanding before proceeding, and change their group sorts and post-it headings. Leave the cards/ post-its in place for the next stage. 8.Bring the class back together. Ask each student to think about: If we did this exercise again, but the child was Shi-shi-etko, would your sorting look different? Remind the students that Shi-shi-etko was taken from her home to school, even though we didn’t know too much about why from the story. Do not discuss reasons yet, but lead into explaining: DURING 9.Explain that you are going to read the class a story (based on a true situation) about a child their age that tells about a specific authority called an Indian Agent and the power he held over a group of people - the Elders of a group of the Kwakwa’ka’wakw Nation in the land we know as British Columbia. Their purpose is to listen and look for: What text clues can you find about the Indian Agent’s power? 10.Begin reading Secret of the Dance aloud to the class. Stop after the first page and ensure that everyone has a common, correct understanding of “defy”. Ask the students to predict: How might the family have defied the government? (This will activate their personal schema about ways people ‘defy’ authorities like governments, and be able to make connections as a comprehension strategy.) 11.Read the rest of the story, including the Historical Note at the end. Give students a chance to respond about how they feel. (either out loud or if you feel appropriate, in their Thinking Journals) 12.Give students a second set of Decision cards that are a different colour. Ask the students to sort these cards again text clue evidence they heard and saw, but this time using Watl-Kina as the child. What will stay the same? What will be different? This sort should take a short time; again, the teacher may want to photograph each group’s, or have students glue these categories on the chart paper they started above in step 6. 13.Ask each group to find two important differences between the two sorts i.e.: What are two important differences between the authorities in your lives and in Watl’Kina’s life? Record each idea on a post-it. 14.Bring the class back together. Have each group share their “important differences” in a round robin way, (referring to their chart paper for evidence if they glued their cards), and give them all a purpose for listening: What commonalities do you notice? (See SmartBoard slide with Venn diagram as possible recording tool.) It is likely that the class will notice that in Watl’kina’s life, the government controls the celebrations and religion, whereas in your life, you or your family control these. Encourage the students to ask wonder questions while listening. If someone asks: Why was it different in Watl’kina’s family? or a similar question, use this to segue into the last part of the lesson. If no one asks it, pose the question yourself: I’m wondering why the Canadian government had the authority to stop Watl’kina’s family from celebrating the Potlatch. Who else thinks this is an important question? 52 AFTER (CONSOLIDATING LEARNING): 15.Focus on the question: Why did the Indian Agent have the authority to stop Watl’kina’s family from celebrating the Potlatch? Why did the government control these families’ customs and way of life? 16.Point out to the students that we are asking a “cause and consequence” thinking question again (hooray). Have students think of two causes (e.g., events or beliefs) that might have happened between the government and the First Nations (Watl’kina’s family) before the story in the book started. (e.g., the government thought that the celebration was harmful; that the celebration was dangerous; that the celebration was too different; the government didn’t like the people and wanted to get back at them) 17.Collect these ideas for the next lesson’s launch (Lesson 3: The Indian Act). 18.Have students record their ideas in their Thinking Journals: How would you feel if a celebration you hold each year is taken away? ASSESSMENT AND EVALUATION: • Teacher observation of student participation towards the success criteria; or written exit card based on the success criteria. • Teacher should also reflect on whether every student had an opportunity to participate meaningfully and respond as needed. TEACHER NOTES: Collate and post the students’ ideas from Consolidation to be visible for the start of Lesson 3: The Indian Act. 53 54 WHAT HOLIDAYS YOU CELEBRATE WHAT TOWN YOU LIVE IN WHAT SUBJECTS YOU STUDY IN SCHOOL WHETHER YOU GO TO SCHOOL OR NOT WHAT TIME YOU GO TO BED WHAT YOUR FIRST NAME IS WHAT LANGUAGE YOU SPEAK WITH YOUR FRIENDS HOW YOU SPEND YOUR FRIDAY NIGHTS WHO YOUR FAMILY DOCTOR IS WHAT BOOKS YOU STUDY AT SCHOOL WHO YOUR FRIENDS ARE WHAT KIND OF FOOD YOU EAT HOW MUCH TIME YOU SPEND OUTSIDE HOW MANY HOURS A DAY YOU ATTEND SCHOOL WHAT KIND OF MUSIC YOU LISTEN TO WHAT CLOTHING YOU WEAR WHAT YOUR HOBBIES ARE WHETHER YOU EAT MEAT OR NOT LESSON TITLE (LINE OF INQUIRY 2, C.C. 3): THE INDIAN ACT AND ITS IMPACTS Why was the Indian Act created? What impacts might these laws have had on First Nation people? BACKGROUND KNOWLEDGE FOR TEACHERS/BOOK SUMMARY: Teacher should review Brief Colonization Timeline of how Canadian governance changed from first contact to the enactment of the Indian Act. MATERIALS: • SmartBoard lesson: “Indian Act” from Line of Inquiry 2 • Student copies of Colonial Clash article (Indian Residential Schools & Reconciliation Teacher Resource Guide, p. 34) (optional) • Student copies of Indian Act excerpts -half the class gets each (Indian Residential Schools & Reconciliation Teacher Resource Guide, p. 33) • Student copies of Reading the Indian Act organizer (optional) • Student copies of Thinking about Impacts Rating Scale • Student Thinking Journals LESSON GOAL: STUDENTS WILL: • Understand why the Indian Act was created. • Understand what the Indian Act orders about dance customs and Residential Schools. • Think about the Indian Act as a key factor in future events - as a “cause”. SUCCESS CRITERIA: • I can explain why the Indian Act was created. • I can correctly identify a few key laws in the Indian Act. • I can identify plausible consequences on First Nation people of the creation of the Indian Act. 55 LESSON PLAN BEFORE (ACTIVATION): 1. Before the lesson, the teacher should collate and post the students’ ideas about why the government controlled the First Nation families’ customs - that you collected at the end of the previous lesson. Ideas could be posted in a list on the SmartBoard or on an anchor chart for easily visible reference. 2. Start by sharing the question that ended the previous lesson: Why did the government control the First Nation families’ customs and ways of life? Share the students’ possible ideas and explain that our goal is now to understand why, from history. 3. Project and read aloud together the Colonial Clash article together and summarize its key points together. Focus on how it answers our “why” question. Encourage students to raise and record other wonder questions. 4. Explain the goal: We are going to explore two parts of the Indian Act to better understand how the Canadian government controlled the First Nation people. (Remember that Mr. Harper referred to the Indian Act in his apology!) You and a peer will study two excerpts from the Indian Act to identify a law about children, and what happens if the law is not followed i.e. the punishment. Provide an organizer for students who need it and post the questions on the SmartBoard as a reference. Some of these answers will be on-the-page and others will require you to infer. (Students now have background knowledge from Shi-shi-etko and Secret of the Dance that will help them interpret the text clues so that they can accurately infer.) Organizer Questions: Who is this about? What is the Act saying? What is the law? What is the punishment for breaking the law? 5. Also briefly discuss with students what type of source this is: a primary source, unlike the stories we have read, which are secondary sources of information. Discuss: What is the value of using a primary source for this study? 6. Using the SmartBoard page, give students a brief background of the Indian Act and read together parts from the Chapter 43 of Canada's Indian Act. THE INDIAN ACT • The Indian Act is a statute or law created by the federal government that gives rules about First Nation people (not Métis or Inuit) • The Indian Act was first introduced in 1876, and is still in effect today, with some changes over the years • Included in the Indian Act were laws about Residential Schools, as well as: 9 the government’s obligations to First Nation people, such as the creation of reserves that restrict people to small pieces of land and take away their traditional territories 9 making it illegal to practise religious ceremonies such as the potlatch (1884 until 1951) 9 defining what First Nation “status” means 9 status First Nations were not allowed to vote until 1960 9 to leave the reserve, a person needed to find and get a “pass” from an Indian agent (until 1951) 8 56 Sources: Indian Act, The Canadian Encyclopedia: http://www.thecanadianencyclopedia.ca/en/article/indian-act/, Colonial Clash from Indian Residential Schools & Reconciliation Teacher Resource Guide Grade 5 p. 27 http://www.fnesc.ca/wp/wp-content/uploads/2015/07/PUB-LFP-IRSR-5-2015-07-WEB.pdf DURING: 7. Give each pair a separate section of the Indian Act, either the Excerpt from 1886 (about the dance) or Excerpt from 1894 (about Residential Schools). Provide pairs with a copy of the Reading the Indian Act organizer or questions posted as reference. Students will need time to read and discuss their thinking together. The teacher can circulate between pairs to listen, and may choose to support any particular students with reading as needed. 8.Since the Indian Act was written in 1886, the language is not the easiest to access. Students may need to re-read or listen to the audio version. Set the students up for success by discussing “what strategies do I use if I’m stuck” beforehand. Understanding the text’s audience and therefore its structure will help the students make sense of it. 9.Have students record their ideas on the organizer or in their Thinking Journal. AFTER (CONSOLIDATING LEARNING): 10.Bring the class together. Give students a chance to express their feelings about the excerpts and also share any questions they have about what they read. 11.Tell the students that it’s time to think in “cause and consequence” mode again. This time we’re starting to think about consequences. Ask: What impacts might these laws have had on people? This is a big, broad question. Today we’re going to think about a narrow section of the question. 12.Ask students to think about, and respond to, the following question. They will respond on the Rating Scale page unless the teacher prefers students using Thinking Journals. a. If every child had to go away to school (residential school), what are five possible impacts on that child’s life? What are five ways in which the child’s life will change in the short term or the long term? b. Based on what you know, rate the impact that these changes will have on the child’s life. 1 2 3 4 very bad somewhat bad somewhat good very good 13.Collect students’ completed Rating Scale pages. (These will be revisited in Line of Inquiry 3.) 8 Borrowed from FNESC and FNSA document “Indian Residential School & Reconciliation” with permission. 57 ASSESSMENT AND EVALUATION: • Check students’ Rating Scale pages to see if they are providing plausible examples that show evidence of “cause and consequence” thinking; if not, the teacher may choose to build students’ thinking by using the TC2 Cause and Consequence lesson. • To measure the first and second success criteria, use a quick oral/written “entry card” at the start of the next lesson and observe/listen for any students whose understanding you haven’t yet gauged (e.g., “Why was the Indian Act created? Identify a couple of laws in the Indian Act.”). • To measure the second success criteria, check students’ ideas recorded on the Reading the Indian Act organizer. Throughout this Line of Inquiry, the teacher is collecting and assessing students’ thinking informally. We are also building students’ background knowledge. Students’ thinking should change and deepen throughout the strand and the Thinking Journal will reflect their ongoing thinking. Students’ thinking can be formally assessed in Line 3 through the optional debate. Here, at the end of Line 2, the teacher may choose to ask summary reflection questions based on the overarching questions and collect students’ written responses: • Who held the power to control the lives of First Nation people? • How did the government disrupt First Nation society? When and why was the Indian Act created? • Why were First Nation children forced to attend Indian Residential Schools? TEACHER NOTES: In order to encourage students to take a stance as to the impact of Residential Schools on the children, we have not included a neutral option in the rating scale. 58 READING THE INDIAN ACT ORGANIZER NAME: DATE: WHO IS THIS ABOUT? WHAT IS THE ACT SAYING? WHAT IS THE LAW? WHAT IS THE PUNISHMENT FOR BREAKING THE LAW? 59 THINKING ABOUT IMPACTS RATING SCALE NAME: DATE: POSSIBLE IMPACT: 1 2 3 4 very bad somewhat bad somewhat good very good 1 2 3 4 very bad somewhat bad somewhat good very good 1 2 3 4 very bad somewhat bad somewhat good very good 1 2 3 4 very bad somewhat bad somewhat good very good 1 2 3 4 very bad somewhat bad somewhat good very good POSSIBLE IMPACT: POSSIBLE IMPACT: POSSIBLE IMPACT: POSSIBLE IMPACT: 60 61 THE INDIAN ACT OF 1876 DATE: Why were First Nation children forced to attend Indian Residential Schools? How did the government disrupt First Nation society? When and why was the Indian Act created? Who held the power to control the lives of First Nation people? NAME: CANADA'S INDIAN ACT 9 9 62 Borrowed from FNESC and FNSA document “Indian Residential School & Reconciliation” with permission. 33 INDIAN ACT, 1886 10 INDIAN ACT, 1894 11 10 Borrowed from FNESC and FNSA document “Indian Residential School & Reconciliation” with permission. 11 Borrowed from FNESC and FNSA document “Indian Residential School & Reconciliation” with permission. 63 34 COLONIAL CLASH Why were First Nation parents forced to send their children to Residential School? To see why, we have to look into Canada’s past. First Nation people lived in Canada for thousands of years. About 300 years ago, people from Europe came to Canada. The new settlers believed they were superior to First Nation. They did not understand or respect the traditional ways of the many First Nation cultures or their beliefs. The settlers wanted First Nation to become just like them. One thing the newcomers didn’t understand was First Nations’ beliefs about ownership of the land. In truth, all the land was part of the territory of one group or another. They respected it and lived on it for many many generations. But it was not owned by individuals. The land belonged to each group or nation collectively. The settlers thought the land wasn’t owned, so they built homes where they wanted to. The new settlements were called colonies. They were controlled by the government in England or France. Europeans also set up colonies in many other parts of the world. At first First Nation people welcomed the settlers and helped them survive, but soon they saw that the newcomers did not respect the rights of the First Nation people. When Canada was made a country on its own in 1867, the new government made a law that was only for First Nation people. It is called the Indian Act. It took away all the power people had in their lives. The government was the only authority, and First Nation people were treated like children. This law is still in effect today. The new settlers of Canada supported the government and its laws. One way they tried to control the First Nation people was to send the children away from their homes so their parents and grandparents could not teach them their traditions, culture and language. That is why the Residential Schools were 12 started. 12 64 Borrowed from FNESC and FNSA document “Indian Residential School & Reconciliation” with permission. BRIEF COLONIZATION TIMELINE 1492: Contact with Columbus. 1534: Contact with Jacques Cartier. 1620 - 1632: European Expansion and the formation of Canada 1755: First Indian Department is created by Government as a division of the British military. 1763: A Royal Proclamation notes First Nation, Métis and Inuit claims to lands and says treaties with Natives will be handled by the Crown. 1812: War of 1812 1831: The Mohawk Indian Residential School Opens in Brantford. 1844: Bagot Commission releases its report and recommends the establishment of manual labour schools for First Nation, Métis and Inuit children. 1857: Gradual Civilizations Act 1860: Indian Lands Act 1867: The British North America Act gives the federal government responsibility for First Nation, Métis and Inuit and their lands. 1870'S: Residential School System created. This is a system of industrial schools where children are intentionally separated from their parents to reduce the influence of the “wigwam.” Their painful legacy would stretch to today. 1876: The Indian Act is passed, essentially extinguishing any remaining self-government for natives and making them wards of the federal government. 1885 TO 1895: Laws prohibiting First Nation, Métis and Inuit Ways of Knowing (ceremony and traditions). 1907: Dr. Bryce, Chief Medical Inspector, reports 50% mortality rate in Residential Schools. 1920: Duncan Campbell Scott, Minister of Indian Affairs, makes it mandatory for First Nation, Métis and Inuit children to attend Residential Schools. 1958: Indian Affairs regional inspectors recommend abolishing the Residential School System. 1960: Natives are given the right to vote in federal elections. 1969: The partnership between the government and churches ends, and the federal government takes over the Residential School System. 65 1985: Changes to the Indian Act extend formal Indian status to the Métis, all enfranchised First Nation, Métis and Inuit living off reserve land and First Nation, Métis and Inuit women who had previously lost their status by marrying a non- First Nation, Métis and Inuit man. 1986: The United Church issues a formal apology for their participation in the Residential School System. 1993: The Anglican Church issues a formal apology for their participation in the Residential School System. 1994: The Presbyterian Church issues a formal apology for their participation in the Residential School System. 1998: Statement of Reconciliation – apology to former students of Residential Schools by Jane Stewart, Minister of Indian Affairs and Northern Development. 1999: Nunavut is created in the western Arctic, with lands set aside where Inuit can live, hunt and control sub-surface resources. 2008: Prime Minister Stephen Harper offers a formal apology on behalf of Canada over Residential Schools. 2008: The Truth and Reconciliation Commission is launched. 2010: Canada signs the United Nations Declaration on the Rights of First Nation, Métis and Inuit Peoples. 2015: The Truth and Reconciliation Report is made public, siting 94 recommendations. 66 LESSON TITLE (LINE OF INQUIRY 3, C.C. 1): INTRODUCTION TO RESIDENTIAL SCHOOLS Recommendation: Introduce mentor text in language. BACKGROUND KNOWLEDGE FOR TEACHERS/BOOK SUMMARY: Shin-chi’s Canoe, the sequel to Shi-shi-etko, by Nicola Campbell portrays the features of Residential Schools in an age-appropriate manner through text and rich illustrations. • Shin-chi’s Canoe is about Shi-shi-etko’s younger brother, Shin-chi, who is sent off to residential school with his sister. His father gives him a toy canoe, which he holds as a reminder of his family life during his year at school. GROUNDWOOD BOOKS/ HOUSE OF ANANSI PRESS, 2008 • Three symbols are prominent in the story. One is the canoe, an important cultural symbol for most of First Nation communities. For Shin-chi, it is a personal connection with his family. Another symbol is the children’s hair. To many First Nation people, a person’s hair is considered sacred, especially when it is grown long. The third symbol is the sockeye salmon, which for Shin-chi was a marker of time passing before he could return home. • The story portrays the features of Residential Schools, including: 9 travelling a great distance aboard a cattle truck 9 cutting off hair 9 regimentation of children’s lives 9 enforced use of English 9 dormitory situation for sleeping 9 enforced work by children to maintain the institution 9 poor food 9 isolation 13 MATERIALS: • Copy of Shin-chi’s Canoe • Thinking Journals • Residential school photo to activate students’ thinking: two possible suggestions: 13 Borrowed from FNESC and FNSA document “Indian Residential School & Reconciliation” with permission. 67 14 15 LESSON GOAL: STUDENTS WILL: • Identify the important features of life at Residential Schools. • Connect how these features have caused the loss of the First Nations children’s culture and traditions. SUCCESS CRITERIA: • I can identify important features of life at Residential Schools. LESSON PLAN BEFORE (ACTIVATION): Book: Shin-chi’s Canoe by Nicola Campbell. 1. In Thinking Journals, have students write about a time when they were away from home. Where did you go? How long were you gone? What was something you found hard about being away from home? 2.Have students share their experiences in a class discussion (if students choose). Encourage students who haven’t been away from home to understand the perspective of a student who has spent time away from home, or whose family member has been away from home for a prolonged period. 3.In order to help students generate predictions about residential school features and connect to previous learning, show the class a picture of children outside a residential school (photo doesn’t need to show features, just that the school is different). Ask students: What do you notice? Take time to let students observe carefully and capture their responses. Reading Strategies: Show the cover and ask students to predict what the story will be about. from Government of Canada archives - boys playing on a fire escape at Fort Frances Indian Residential School, ca. 1958: http://collectionscanada.gc.ca/pam_archives/index.php?fuseaction=genitem.displayEcopies&lang=eng&rec_nbr=3487980&title=Indian+boys+playing+on+the+fire+escape+of+Fort+Frances+Agency+Catholic+Indian+Reservation+School++&ecopy=a185839-v8 14 from Algoma University archives - students at St. Joseph’s Residential School in Fort William, Ontario: http://archives.algomau.ca/main/node/24062 15 68 DURING: 4.Gather the class so they can see the illustrations in the story. You will read the story twice to the class. The purpose for the first time is have students listen to comprehend and make connections to Shi-shi-etko. Also, ensure the students are familiar with the word “residential” - e.g., by suggesting synonyms. 5.Then, for the second time, set this purpose for listening or reading: ask students to read or listen for as many different ways that Shin-chi’s school is different from their own school. Encourage students to pay attention to the images, as they carry important information. (e.g., expressions on people’s face, use of colour to convey mood) 6.After reading, have students work in pairs to record as many features of the residential school that differ from their own school on a chart or in their Thinking journals. By features, we mean the structures, rules, elements. (e.g., long distance from home; run by priests and sisters; boys and girls segregated) Allow students to look at the text, and use prompts to get them started, if necessary. 7. Ask the students to look at their completed lists and choose: Which of those features do you think were challenging for Shin-chi and Shi-shi-etko to experience? (e.g., • Removed from home • Went to school on a cattle truck • Dormitory for sleeping • Cutting off hair • Enforced use of English (not allowed to speak own language) • Must do daily chores to keep school running [not the custodian] • No free time during day; every minute is scheduled • Poor food (porridge and burnt toast) • Does not go home at all until summertime; never see parents • Teachers are priests and nuns This question will help the students determine importance and rule out any features on their own lists that are not important (e.g., the size of the school). 8.Bring everyone together and compile everyone’s ideas on a chart (or Smart Board). Encourage discussion student-to-student and students asking clarification where needed to give them opportunities to justify their selections. As a class, choose the features that are the most significant (e.g., ask each student to choose their most significant and record tallies). Focus on how students are providing evidence to justify their choices. 16 AFTER (CONSOLIDATING LEARNING): Class discussion - an opportunity to reflect together and revisit the connection to the culture and traditions. It is suggested that the structure of a talking circle be used. QUESTION: What has been lost by these children as a result of Residential Schools? Why was the canoe important to Shin-chi? (Connection with his father, family and home?) ASSESSMENT AND EVALUATION: During the class discussions, the teacher could listen for students’ reasoning when selecting significant features and recalling traditions and cultural identity. 16 Borrowed from FNESC and FNSA document “Indian Residential School & Reconciliation” with permission. 69 LESSON TITLE (LINE OF INQUIRY 3, C.C. 2): A DAY AT INDIAN RESIDENTIAL SCHOOLS IN CANADA BACKGROUND KNOWLEDGE FOR TEACHERS: The Indian Act of 1876 made Indian people wards of the government, which gave the government control of First Nation, Métis and Inuit affairs. An amendment in 1894 made education compulsory allowing schools to accept children from other First Nations. There were 120 Residential Schools in Canada over 185 years. MATERIALS: • Photo of Thomas Moore • Video of A Day at Indian Residential Schools in Canada (24 minutes but will only watch the first 7:45 here) • Copies of Residential Schools daily schedule • Copies of Agenda organizer LESSON GOAL: STUDENTS WILL: • Compare and contrast a day in the life of a student attending an Indian Residential School with their own school day. • Apply cause & consequence and perspective thinking to compose an effective persuasive letter to the Indian Agent. SUCCESS CRITERIA: • I can explain important similarities and differences between the life of an Indigenous person at Residential School to my own life. • I can accurately apply the perspective of a person involved in the Residential Schools. • I can apply cause/consequence thinking to develop good reasons in my persuasive letter. LESSON PLAN BEFORE (ACTIVATION): 1. Show the class the picture of Thomas Moore before and after his entrance into Regina Indian Residential School in Saskatchewan in 1874. Please google "Thomas Moore, Before and After Image at Residential Schools" to view this image. 2.Ask: What do you notice? Give time for all students to share what they see. 3.Have students discuss the differences in the two photos. This will activate schema about what the First Nation's experience at Residential Schools may have been like. 70 COMPARING SCHOOL SCHEDULES Invite students to explore the challenge: What are two important similarities and two important differences between your daily schedule and the Residential Schools daily schedule? Discuss with students as a class or in small groups/pairs about what their typical school day looks like. Provide the agenda organizer and ask each student to create their own daily schedule. DURING: 4.Establish the purpose for watching the video: Look for information about the Residential School students’ typical day and think about what is different to your own day. Share the challenge question again. 5.Show the video from the beginning, up to 7:45 min. Video focuses on Mohawk Institute in Brantford; Mt. Elgin Industrial School and the Shingwauk Residential School. 6.Provide students with a copy of the Residential Schools daily schedule. Invite them to compare their daily schedule to the Residential Schools daily schedule. Have them highlight or annotate any differences they notice. They could then select their two most important to share with the class. 7. As a class, create a Venn diagram that compares similarities and differences. Invite participation from each student and encourage students to make inferences about consequences from their observations. POSSIBLE QUESTIONS: • Did Residential Schools live up to their purpose of educating First Nation students in domestic, agricultural, and religious instruction? • Did the daily tasks at Residential Schools inhibit or prohibit students from gaining the proper education to become successful in the workplace after graduating? • What were the impacts Residential Schools had on First Nation families? • Venn diagram below MY SCHOOL RESIDENTIAL SCHOOL 71 ASSESSMENT AND EVALUATION: In their Thinking Journals, students will reflect on whether or not Residential Schools did what they intended to do and how it compares to their own school life? TEACHER NOTES: Teachers may wish to use the TC2 Tools for Thought lesson: Explore daily life lesson with materials specific to Residential Schools. TC2 also has a supporting student video about what historical perspective thinking is and Investigating Realistic Stories - Explore Daily Life (drawing conclusions about the physical living conditions and qualities of life of an individual or group). ADDITIONAL ACTIVITIES: PERSUASIVE LETTER: students could write a letter to the Indian Agent on behalf of their child who is attending a residential school, or from the point of view of a student enrolled at a residential school. DEBATE: students could debate whether or not Residential Schools should remain open or should be closed, having students debate using historical thinking. 72 COMPARING SCHOOL SCHEDULES TIME: SCHOOL INDIAN RESIDENTIAL SCHOOL 5:00 am Bell - day begins - wash, dress 5:30 am Breakfast, prayers 6:00 am Chores - boys do farmwork, girls do housework 7:00 am 8:00 am 9:00 am School begins 10:00 am 11:00 am 12:00 pm Lunch and Recreation 1:00 pm Classes resume 2:00 pm 3:00 pm Chores 3:30 pm 4:00 pm 5:00 pm 6:00 pm Supper and prayers 7:00 pm Evening School - boys chores / girls needlework 8:00 pm 9:00 pm Bedtime 73 DAILY AGENDA ORGANIZER 6:00 a.m. 7:00 a.m. 8:00 a.m. 9:00 a.m. 10:00 a.m. 11:00 a.m. 12:00 p.m. 1:00 p.m. 2:00 p.m. 3:00 p.m. 4:00 p.m. 5:00 p.m. 6:00 p.m. 7:00 p.m. 8:00 p.m. 9:00 p.m. 10:00 p.m. 11:00 p.m. 74 SCHOOL RESIDENTIAL SCHOOL VS SCHOOL TODAY SCHOOL INDIAN RESIDENTIAL SCHOOL Age to begin Student Responsibilities Daily Schedule Recreation or free time Meals Dress code Family Involvement 75 LESSON TITLE (LINE OF INQUIRY 3, C.C. 3): SURVIVOR STORIES BACKGROUND KNOWLEDGE FOR TEACHERS: An increasing number of Canadians are becoming aware of the legacy of Residential Schools. This is partly because of the courageous individuals who have spoken out and shared their experiences at the Residential Schools with others. The people who attended Residential Schools are often called, ‘survivors.’ LESSON GOAL: STUDENTS WILL: • Learn the stories of several people who attended Residential Schools • Deepen their understanding of what happened at Residential Schools from different perspectives that individuals may have on their experiences. • Reflect on the impact of these experiences would have on families. SUCCESS CRITERIA: • I can identify the impacts of the Residential Schools passed on from one generation to the next and on themselves. LESSON PLAN BEFORE (ACTIVATION): Class discussion - what are they learning about the people who attended Residential School and what they experienced? What type of impact would this have on the family? Discuss with students the complexity of the word ‘survivor.’ DURING: Jigsaw - make them an expert of the person’s account 1.Distribute a copy of the Survivor Stories handout and one transcript per pair. 2.Hand out one of the Survivor Story transcripts to each student. Provide students time to read their transcript and complete the handout. 3.While students are working with a pair or small group and have them discuss the experiences of the students. 4.Place the students into a different group and discuss what is similar or different in the transcripts. 5.Students will share with the class the most important similarities and differences. Encourage students to discuss terms that are new to them such as the Truth and Reconciliation. AFTER (CONSOLIDATING LEARNING): • How did experiences at residential school affect how people felt about themselves and their own identity? • How did the experiences affect their family and home community? • Use evidence from the sources to justify your answers. • Do you think 'survivor' is an appropriate word to describe these people who were forced to go to Residential School? Why or why not? 76 ASSESSMENT AND EVALUATION: Thinking Journal entry - What was the most compelling survivor story that you read? Explain. This entry will demonstrate the students’ depth of understanding about the impact of Residential School experiences on individual students, families and communities. TEACHER NOTES: The information presented in this activity is emotional and may be difficult for you and your students. Please ensure you read through all of the materials before showing them to your students as you may select a few based on your classroom profile. Spend some time with your students debriefing and checking-in with how they feel about the testimonies. Ask for assistance from school or community organizations if necessary to help support yourself or your students feelings. 77 SURVIVOR STORIES Name: School Attended: Summary of Experience (what stood out for you?): Name: School Attended: Summary of Experience (what stood out for you?): Name: School Attended: Summary of Experience (what stood out for you?): Name: School Attended: Summary of Experience (what stood out for you?): Name: School Attended: Summary of Experience (what stood out for you?): 78 INGRID ARNAULT MACKAY INDIAN RESIDENTIAL SCHOOL, DAUPHIN, MB 17 WHAT ABOUT YOUR FIRST DAY OF SCHOOL? DO YOU REMEMBER THAT? My first day, I remember getting off the bus and I remember leaving here. I remember leaving here and all lining up at the Indian Agent’s Office, because we weren’t allowed off the Reserve yet. Right. That didn’t happen until 1961. We weren’t allowed off the Reserve but we were all taken across the river and were lined up outside the Indian Agent’s Office. I remember the little white picket fence and the sterile environment of the Indian Agent’s home and all of that. I’ll never forget it. And then travelling to Dauphin and my first day there, getting off the bus I could see how institutional everything was, this massive four-storey building and there were already people there, people who had gone there before me. But when our bus pulled up I think some people from The Pas were there. I think they might have tried to make us comfortable. I don’t know. I don’t have any recollection of that other than seeing how big the institution was. I guess they finally took me off the bed somehow. I don’t know how they did that. I think I was really, really, really sick because I wouldn’t eat. I didn’t want to be there. I didn’t want to go to school. I didn’t want to do anything. I just died on that bed. And the food. The food, eating macaroni every day and they put maybe one or two tomatoes in there to feed four hundred or five hundred kids. We learned how to steal. We didn’t know how to steal before but the government taught us how to steal. SO YOU COULD HAVE FOOD? To eat. They taught us how to lie. They taught us how to steal and they taught us how to be bad people. Thanks to that I have to pray for forgiveness now because I did that as a child, and to be a part of life, I guess. I don’t know. To survive. I don’t know. But I did. I stole. I stole from people to be full, to have food in my stomach. [Speaker overcome with emotion.] It’s not who I am. It’s what they turned us into be. Now the jails are full of our people because the government taught us how to do all this stuff. Then I remember crying constantly. The bed rails back then on the little tiny army cots were thin, but my hands were small, eh. I hung onto both of them. [Speaker overcome with emotion.] I wouldn’t leave that bed. I didn’t want to go anywhere for about a month. I just about starved to death. They couldn’t pull me off the bed to go and eat or do anything. I hated that place from that day. I ran away from boarding school. I stole the Minister’s car to get away from there. I hated the food. I hated starving. That’s the worst part, besides the second thing of being there was not having your family, not having anybody to hug you and tell you they loved you. You come from a loving family to a sterile environment. [Speaker overcome with emotion.] 17 Our Stories … Our Strength. Legacy of Hope Foundation. 2006. DVD. 79 RESIDENTIAL SCHOOLS FORMER STUDENT EDNA ELIAS 18 Approximate time - 1969 The Honourable Edna Ekhivalak Elias Commissioner of Nunavut A respected educator and language specialist, Edna Elias‘s years of service to her territory have made her an ideal choice to serve as Commissioner of Nunavut. Ms. Elias‘s home community is Kugluktuk, Nunavut, where she has served as both a councillor and the mayor. I‘ll let you know right off the bat that when I appeared before the TRC in Qurluqtuq I told them that I‘ve never called myself a survivor, because I didn‘t think I survived anything, because I did not view my residential as a negative, bad experience. We never hear enough from people who view it in that way. When I was young, even before school age, I lived with my parents, but for half the year I would spend with my grandparents, because I was so attached to them. I was with my grandparents in Byron Bay, and a plane came in. I was all excited, we ran to the beach. A float plane came in. I thought mom and dad were coming to spend time with us, but when they opened the plane, there were lots of little kids sitting on the floor in the airplane. Some were crying, and lots of unhappy faces. So I was really curious, I was listening in to people talking to my grandparents, and saying that they had come to pick me up because I going to go to school with all these other kids. My parents had told them to go to Byron Bay to come and pick me up. I don‘t recall anybody else going. Anyway, I didn‘t know where I was going to go, so I ran away. I used to have a place up the river, at Bryon Bay. Along the river bank, there was a nice big den, so I ran up there and hid in my den, not wanting to go. I crouched in my little hole, and I knew they were looking for me I could hear them calling me and I stayed 80 there until eventually I was found. I don‘t know how long that took. Anyway, I had no choice but to board plane. I went to Inuvik three different times. I didn‘t go consecutively year after year because as my parents moved from DEW line to DEW line, if there was no community, then I was in residential school. And my dad, having been in residential school as well knew what it was like. He knew the conditions were a lot better than when he went through school. He went to Aklavik. I think the big difference that made it a much more positive experience is because I was in the Anglican system. We hear so much of the horror stories happened in the Catholic system. You know, all the abuse, sexual abuse and those type of stories, although I witnessed and heard stories of mistreatment and punishment in the Anglican system by supervisors and stuff like that. I never felt that I was in a scary place, I think because when I lived on the DEW line site, there were maybe two to four families on the site and very few children, maybe four or five children with me being one of the older ones. My parents would go to one of the modules, that‘s what we called them, where all the Qallunaat lived, we‘d go there for dinners and whatever and all the military men that worked there had no children, no families, so we were kind of spoiled. So, I didn‘t think Stringer Hall was any different. That made a big difference for me because it was a familiar setting. Everybody ate in this one big dining room and stuff like that and I knew the military had shared rooms and we had one big dormitory for everybody to sleep in, so it was kind of familiar. So I was much more prepared than kids that were plucked out of their parent‘s traditional homelands from a very traditional life, and parents that didn‘t work for any DEW line. That‘s why I don‘t view the experiences as detrimental and there‘s some of us that took it positively even when we witnessed negative things and behaviours and attitudes and influences. I‘ve used it to carry on forward in life and not to hold me back, because a lot of the routines in the hostel I learned routines and the discipline that I learned then, waking up early, sticking to a routine, going through your daily life, learning to be punctual, to work hard to get your household chores done, learn to look after kids. I think the second or third time when I went back to Inuvik to Stringer Hall, I only went to Stringer Hall, being an older girl, we were given the responsibility of looking after four to six younger girls, like they were our own siblings. So, we had to look after them. All that stuff I learned then, I think I still use it in my life today. A lot of discipline, work ethics, and attitudes, that prepared me for the work I‘ve done in the past and the work I‘m doing today. away from the course of study with an understanding, That‘s why grandpa was like this, or, my dad was like this or he had that attitude, stuff like that, for things to just open up to them that they can analyze. To start opening the stories to be shared even within their own household or their home. To move forward with it in life. Life is too short to dwell on the negative. If I‘m going to do wonderful things in society, if I‘m going to contribute to society, I can‘t dwell on it. My dad was the one that made sure we were going to get through schooling as much as we could and I think we followed his wishes. Where mom was the nurturer of the home, and made sure we learned what we had to learn at home, the sewing, the cooking, making bannock, how to skin seals, and make mipku and piffi. So, still today, I feel, despite the few years that I went to residential school, because I spent more schooling in the communities wherever mom and dad lived, that I took the best of both worlds. I still have my dignity, my Inukness, I still have my language, my respect and knowledge of my past. I think that‘s what kept me grounded. I think we need to make sure that the stories the students learn are well-balanced and from all perspectives, like, the church‘s perspective, the government‘s perspective, parents perspective, parents that went and parents that didn‘t send, or refused to send their kids to school, from students themselves, children that had parents that went to residential school. In the closure, we want the students to come 18 Our Stories … Our Strength. Legacy of Hope Foundation. 2006. DVD. 81 ARTHUR FOURSTAR—PART 1 19 Birtle Indian Residential School, Birtle, MB, and also the Prince Albert Indian Residence, Lac La Ronge, SK HOW OLD WERE YOU WHEN YOU FIRST WENT TO BIRTLE? I was five years and ten months old. DO YOU REMEMBER WHAT YOUR FIRST DAY WAS LIKE? It’s a bad memory. I was taken to residential school on October 20th, 1944 and I’ve gotten that date from my school records. WHAT DO YOU REMEMBER ABOUT THAT DAY? What I remember is I was at home with my mother and she was making bannock. I was playing on the floor. My father was in the Second World War so there was just my mom and me. And on that day that I mentioned, all of a sudden the door opened and an RCMP Officer and a man whom I came to know as […] came in. The RCMP Officer went over to my mother and held her from behind and Mr. […]—it could be Mr. […]—came to me and just grabbed me and took me out to the car and threw me in the car. I remember screaming. I remember my mom doing the same thing. But the police officer held onto her. When Mr. [. . .] threw me in the car, I went out the other door and I ran. But he ran after me and caught me. I like to think of the word “abducted.” After he caught me he threw me into the back seat again and they tied me with my hands like this [indicating]. And we drove away. […] That’s when the darkness began. They kept me over there for five years without coming home for the summer, year round, because they couldn’t find my mother. I understand that today. […] I remember one time during the summer holidays, the summer holidays started, they used to load the students from Saskatchewan onto a big truck with canvas over it. When they loaded that truck with Saskatchewan students to go home I wanted to get on that truck, too. I was about eight then. But they wouldn’t let me. 82 When the truck drove off I chased that truck but I couldn’t catch up. Those students, they had their hands out at the back. They were going to try to pull me up onto the truck, I guess, if I could have caught up, but I couldn’t. Walking back to the residential school, a goose crossed my path with little goslings behind it and I was so angry I kicked that one gosling and I killed it. [Speaker overcome with emotion.] As a result of that Mr. [. . .] took me upstairs and he filled a bathtub with cold water and he put me in it. He left me there. I don’t know what my skin looked like. He would come in and let me get out of the water for a little while and then would shove me back in there again. […] As a result of my residential school I had a lot of anger. A lot of that stuff those guys are talking about, a lot of anger, revenge, hatred. I was charged with noncapital murder and convicted of manslaughter. I spent time in the penitentiary. That’s a shameful part of my life. But I think it’s all a part of my residential school. ARTHUR FOURSTAR—PART 2 Birtle Indian Residential School, Birtle, MB, and also the Prince Albert Indian Residence, Lac La Ronge, SK IT’S ALMOST LIKE YOUR ENTIRE STORY IS STILL INSIDE OF YOU AND IT’S TRYING TO COME OUT. AND YOU WANT TO KEEP IT THERE. YOU’VE GOT TO LET IT COME OUT. THIS HAS HAPPENED BEFORE WITH SOME OF THE OTHER SURVIVORS. YOU HAVE TO FIND A WAY TO LET IT COME OUT BECAUSE YOU CAN’T CARRY IT ANY MORE. NUMBER ONE, YOU DON’T HAVE TO CARRY IT. Yeah. I guess one of the things that I learned over there in Birtle is how to withdraw and have no feelings, because sometimes when I used to get a strap it was like I was dead. No feeling. Sometimes I withdraw into a nothing world. ZONED OUT? Yeah, I guess so. One of the things that was broken over there was family bonds. Those were severed. When my mom and my dad passed on it was like no feeling. I heard people around me say “you’re so strong, you stood there and you were like a warrior, man.” But no, I wasn’t. It’s not that. It’s something else. And it’s still over there. Whatever it is, it’s still over there. My brothers and sisters, I’ve got two sisters left. You know, I don’t even know where they are and it seems like I don’t care. My brother, he drinks in Saskatoon on 20th Street and it’s like it doesn’t matter. I try and pretend sometimes that it matters when there’s other people. But it’s like I’m dead sometimes. […] I’ve been through a number of relationships. I don’t know a thing about relationships. I have four children; three daughters and one son. They are all from different women. I’m not proud of that but I’m proud of my children. I have grandchildren. It feels so good to hear that word “Mosho” [phonetic]. That’s a powerful gift. I would like to leave it there for now. 19 DO YOU MIND IF WE WRAP UP? I WOULD LIKE TO KNOW WHAT YOUR HOPE IS, YOUR HOPE FOR YOURSELF. My hope for myself is to be able to make peace with myself. Right now, like I was telling my friend, we hear a lot about that word “Survivor.” Inside the walls, when I go to work with my friend, we can’t always stay Survivors. We have to move past that and become what we call it, anyway, “seekers.” When you talked about your son going out and seeking a vision, he was a seeker, and I think you’ve got so much to be proud of there. When we’re seekers we’re seeking information, and as we gather this, in my experience, too, as I’m gathering this information I begin to have the tools to make peace with myself. Even today I’ve touched something that has remained untouched for sixty-some years, and I know where to go. I think in seeking we get direction. Because when I say that I know where to go, I’m talking about that shaking tent, and when the spirits come, Art needs to make peace with himself and step into the world of Eldership and become a peacemaker. So my hope is that I’ll be a good one, a good peacemaker because I’ve been through so much. That stuff that I’ve been through I think is what is going to make me strong, once I get through it. And I’m going to get through it because I think it’s important to the Creator. I believe in God. I want to work for God in a good way. My Indian name is Neawatsakos [phonetic], Four Spirits. I have a Dakota name. I’m a Dakota Indian. And I have a Dakota name: Tatayopokwana [phonetic]: He Who Opens the Door. And my hope is to live up to those names the best I can. And I need to do some more work, but I know where to go. Our Stories … Our Strength. Legacy of Hope Foundation. 2006. DVD. 83 JIM SHELDON 20 Lower Post Residential School, Lower Post, BC, and Yukon Hall, Whitehorse, YK DO YOU KNOW WHAT YEARS YOU WERE IN RESIDENTIAL SCHOOL? Yeah. I found out later when I had to make a statement to the RCMP in 1995. I found out then I went to school in 1956 at the age of eight. I didn’t even know that until then either. It was cool, to find out later, I mean. HOW LONG DID YOU STAY IN RESIDENTIAL SCHOOL? I stayed there for four years in Lower Post, and four years at Codert, and part-time at Yukon Hall. […] I could always remember when I first came home and not able to understand, I didn’t want to listen to them because I was told not to speak. So my grandmother used to ask me, “What’s the matter with me,” you know. She knew, my grandmother knew. She didn’t speak good English but she used to say “government” with an incorrect pronunciation. She used to say “gummerment is not good.” She would say it in Tlingit. I know what it meant. […] There was a while I thought one day in my mind when I got away from there, from the school, that maybe the government—I don’t know. I never ever thought this would come to the surface and get corrected. But I remember in Teslin in grade five, and then from the reports in 1995, reading at a grade five level, I was maybe a grade two level. So the teacher, she was the most inspirational lady in my life. Her name was […]. Her maiden name was […], from Saskatchewan. Today I speak quite well of her because she was my greatest lady educator in my life. She turned my life around a lot, from grade five, ever, to keep my boots shiny, as such. She taught me that. She was a great lady and she helped me a lot. 84 I can remember living at home and having a great discrepancy in languages and culture and everything. I definitely remember sitting in grade five thinking I know I will never speak my language again so I’m going to study English and learn the English as much as I can, and learn to fight people that hurt me, with their English. I’m going to understand their words and understand their world from their language. So a lot, I studied. Still today I read a lot, like everybody else does. I somehow developed a different kind of accent. A lot of times I would get bugged about my last name because it’s not a First Nations name, so I would get bugged about that. How I retained that name I found out years later again that my father was adopted by a white prospector, hence the Sheldon. Then I became proud of having the name. Speaking of my father, he was a great guy, a great man in my life. When they took me away from home I was completely lost. I went almost everywhere with him, you know. But he understood a lot. He could say so many words with just his facial expression to understand what happened. My mom is not the same. I don’t think I was that little guy he had when I came back from school. It took me many years to tell my mother and dad what happened to me, you know. It took me a lot to get there. But I knew if I did, I would rather tell them when they’re here, because it would never leave my mind and soul if I had never told them before they went to heaven. Even today, the short time of my life I spent with them, they hurt more, they probably hurt more than I did. They did. I know that. I have a child. I know what it is now because I have children of my own and grandchildren. 20 Our Stories … Our Strength. Legacy of Hope Foundation. 2006. DVD. 21 Our Stories … Our Strength. Legacy of Hope Foundation. 2006. DVD. TERRY LUSTY 21 St. Joseph’s School, Cross Lake, MB So St. Joseph’s. HOW OLD WERE YOU WHEN YOU FIRST WENT IN? Three. Three years old. Every morning we went to church service. Every evening was Benediction. Everyday. And with me it got to a point where I was just saturated with religion. I turned my back on it later because it was just overwhelming. You virtually lived, ate, and breathed religion. In school you had catechism. You had the Bible and the prayers and all the Latin, learning the Latin words. I can still spiel them off today, even though I haven’t used it for so many years. But don’t ask me what they mean. But as if that wasn’t enough, on top of that because I had a singing voice, I had to be part of the choir. I had to be an altar boy. I had to be a server, eh. So I had all this going on. Just to put a little icing on the cake, one of my duties every day apart from other things like working in the kitchen or the fields or laundry room or whatever, was I was the one who had to dust and sweep and clean up and mop the chapel every day. I never got away from that religious element in the system. One other thing that I always remember so much too is whenever I was in there, it was like I was in there forever because I never got to go out of there, except for the odd time when we were allowed off the grounds supervised, or if we snuck out on our own. We would do that also on Halloween night. We would sneak out of there and challenge other kids to go to the cemetery next door. It was one of our rare enjoyments to see other kids get the heebie-geebies having to visit a cemetery in the middle of the night. I’ve got to backtrack now. Where was I going with this? I was going to talk about… Just before I started talking about going to the cemetery. Oh, the grounds. Confinement. I was talking about that. Especially for kids like myself, children like myself who had nobody out there for us, as a consequence of that we never had no visitors. By the same token we never got to get out of there. Kids could go out maybe at Christmas or at Easter and the summer holidays and spend time with their families outside of the residential school. But not kids like myself. We were always in there. Once a month the children were allowed a visitor; a relative or guardian, whatever. They were allowed a visitor. The front of the building where they would drive up, it had a circular driveway like this [indicating], and they would come in and stop there and pick up the kids and drive out. They would come back and it was the same routine. That would be on a Sunday. It was always on a Sunday. It would be the only day of the month when they would allow that. I used to stand at the front of the playground right parallel with the front of the building and I used to hang on that mesh fence where it was spiked at the top. I remember one time I tried to jump out of the grounds and I jumped up but I ripped one of my fingers open on those stupid spikes. I used to cling to that fence with my fingers curled around the wire and watch these people come and pick up other kids and wonder when is someone going to come for me. Nobody ever did, of course. That was kind of tough. I was very much a loner. I became a loner. When I was growing up during my first few years there, because my mother was non-Native and my dad was actually Métis, French, and Cree, I never grew up with our language. My dad apparently had understood French, Cree and English. But nothing other than English was used in those first years when I was born, so I never grew up with a Native language or the culture because I was just a baby when they threw me into the rez school. So I never had any of that. And because I had nobody, none of my relatives to visit me or anything, I never had any of that either. That’s why later on when I got on my own at 16 and began wondering about myself, who I was and where I came from and da, da, da, da, da, I couldn’t answer my questions. I had nobody to answer them for me. I guess I just didn’t have the presence of mind in those days… First of all, what happened was I had become a ward of the Childrens’ Aid Society. And they were bound by policy to not divulge any information to you. That’s why I couldn’t know who my mom was or where she was or how to contact her or anything like that. So none of this stuff was shared. I eventually had to investigate on my own and find these things out. They wouldn’t even open up to us, Childrens’ Aid, they wouldn’t let us see our own files, you know, which to me was criminal. 85 JOSEPH GERMAINE MERCREDI 22 Note: Joe passed away February 23, 2007. The interview was done with his wife Amy, who published Joe’s stories that he had written in a book called Adverntures of a Young Métis Boy. WHERE DID HE GROW UP? He was born in Fon du Lac, Saskatchewan and raised in Fort Fitzgerald, AB and Fort Smith, NT. WHAT WAS LIFE LIKE BEFORE HE WENT TO SCHOOL? He was one of 17 children. He was in the middle of the group. When it came time to go to school, his Dad, who was a trapper, asked the bishop if he would take some of his children to residential school because there were too many to look after. WHAT SCHOOL DID HE ATTEND? Joe went to school in Fort Resolution Mission School for three years and finished his high school in Fort Smith, NT. HOW OLD WAS HE WHEN HE WENT TO SCHOOL? He went for three years, from age 12-14 WHAT MEMORIES DID HE SHARE WITH YOU? He talked a lot about residential school being an adventure. He was excited to go because he got to meet new friends and new people. He got to go out on the land with the brothers and nuns. He learned how to work in the garden and he made quite a few friends. He talked about the physical ability of the brothers and all the games they played and of the kindness of the nuns who did their best to make the school feel like home. selecting a wooden airplane. He couldn’t wait for Christmas Day. They also selected one gift to share with a friend. He guessed the mission must have received a bargain because it seemed that every second boy received one of those airplanes. As the days grew closer to Christmas some children were missing home as it was their first time away. It was an important time of year in his home, lots of visiting and people coming in off the trap lines. He talked about how the sisters made every effort to make it feel like home and that they knew these boys and girls were born and raised in the bush so it was on them to be away. He also described how, through the sisters teachings, they got understand the meaning of Christmas as we know it today. Practicing for the pageant was fun and it took their mind off missing their families. The songs were sung in four languages including French, English, Latin and Chipewyan. IF HE COULD GIVE STUDENTS TODAY ONE TAKE HOME MESSAGE, WHAT WOULD IT BE? He often talked about how education is so important and if it wasn’t for the mission schools many of his friends and he would not have been able to make it in the world today. His father said, “we can’t all be trappers, there were so many of us, some of you have to go and get an education.” He talked about how the three weeks leading up to Christmas were very busy. There were plays to be rehearsed and mass to get ready for. He talked about how the choir was so good that he would swear they were born angels. The whole town would come to listen. The night before Christmas they would be marched into the hall, they would select presents and their names would be marked on them. He recalled 22 86 Our Stories … Our Strength. Legacy of Hope Foundation. 2006. DVD. EILEEN BEV (St. Mary’s Mission 1961-1965) (Williams Lake Residential School) I think that residential school had a lot of impact on my mom in the way that she raised her kids. When I was six, my parents separated, and we had to go live with my dad because my mom said that she was not able to raise her kids. She felt like residential school was a big part in not being able to raise us kids. Ridicule from the nuns encourage ridicule from other kids. We really had to be careful we didn’t violate anyone’s turf or offend someone by appearing better than anyone else, like what happened when someone would get new shoes. I think for a while what I leaned at residential school has impacted my kids too. The older kids got the most impact, but I went through my own native spirituality. Like when I was 18 years old or in high school, it was almost like I was embarrassed of the native spirituality, or the superstitions of the old people was embarrassing, and I think it came from Residential Schools. We were taught that the native beliefs were just like superstitions or something, and when I first came out of St. Mary’s I really believed that. I didn’t feel good about being a native, and I think that came from being here at St. Mary’s. It wasn’t until I started growing in the spirituality, in the native way, that I started being proud of myself. If our shoes got too small for us, the nuns would usually give us hand-me-downs from older girls. Only when the hand-me-downs were so worn that no other girls could wear them would the nuns break out a new pair. This should have been a joyous occasion, but no one wanted to get the new shoes. With new shoes came the burden of trying not to look at your new shoes. The kids saw this as “showing off.” If word got around that we were too proud, we became the target of more kids. The message of “don’t try to be better than anyone else” had an effect on me for years. The more invisible I was, the better. The more mediocre I was the better. Don’t strive to be the best, strive to be the least! And it was seen as okay to be the least. Barbara; Eileen: Amongst God’s Own. The Enduring Legacy of St. Mary’s Mission. Terry Glavin and Former Students of St. Mary’s. Mission BC: Longhouse Pub- Bev: They Called Me Number One. Bev Sellars. Van- lishing 2002. BARBARA ROBERT (Kamloops Residential School) I look back on my own life and I can see how my experiences in the residential school affected me. The way I related to my children, I was distant. I couldn’t express myself, I couldn’t say “I love you” very well, couldn’t hug them. Whenever they cried too much, I couldn’t cry, I didn’t know what crying was. I was brought up in the school, we were taught never to cry. When I was there, there was no affection between the supervisors and the children. There’s only rules. So it’s not like a home situation, you don’t have the adult in your life saying “I care about you, I love you.” Robert: Behind Closed Doors. Stories from the Kamloops Indian Residential School. Penticton: Theytus 23 couver: Talon Books 2013. (St. Mary’s Mission 1945-1954) Although my dad didn’t talk about his years at residential school, I think the things that he did or learned that affected my life was the feeling part, like saying I love you, or giving me that hug. I think if he hadn’t gone there he would have those things but he didn’t. So like myself he wasn’t able to reach out and say I love you and I appreciate you. That is what really bothers me is we weren’t able to do that or know how to. Now that my grandchildren are around I am able to do that and it is a different story. I give them the love that I wasn’t able to give to my children. Barbara; Eileen: Amongst God’s Own. The Enduring Legacy of St. Mary’s Mission. Terry Glavin and Former Students of St. Mary’s. Mission BC: Longhouse Publishing 2002. Books, 2006. p115. 23 Borrowed from FNESC and FNSA document “Indian Residential School & Reconciliation” with permission. 87 LESSON TITLE (LINE OF INQUIRY 3, C.C. 4): PROPAGANDA VIDEO LESSON BACKGROUND KNOWLEDGE FOR TEACHERS: At this point in the unit, many students may be asking themselves and teachers...why? With everything that they have learned about the experiences of the First Nation, Métis and Inuit students in Residential Schools, why did the Indian Residential Schools continue? Why did no one close them? LESSON GOAL: STUDENTS WILL: • Differentiate between propaganda and reasoned argument • Understand the various techniques that are used to deliver propaganda • Understand the effects of propaganda • Learn what the Canadian government told Canadians about Indian Residential Schools • Understand that most Canadians thought they were doing what was best for the First Nation, Métis and Inuit students at the time SUCCESS CRITERIA: • What is propaganda? How is it used and to what purpose? • What is the criteria for an effective propaganda poster? Students could co-create this criteria which will be used to assess their own posters at the end of the lesson. LESSON PLAN BEFORE (ACTIVATION): Discuss what propaganda is all about and how it is used. Propaganda is defined as: information, often misleading in nature, that is spread for the purpose of promoting some cause or point of view. Discuss with students, who might spread propaganda and why? Do you know any examples? 88 TC2 Lesson: Detect Propaganda - discuss propaganda using above posters http://tc2.ca/search_results.php?keyword=propaganda&x=15&y=15 DURING: Watch the following video: Canadian Residential School Propaganda Video 1955 https://www.youtube.com/watch?v=s_V4d7sXoqU Have students think about who would have created the video and for what purpose? What was life like for students at the residential school shown in this video? What would your feelings be toward this video if you watched it in 1955? Students could use TC2 Activity Sheet: Detect Propaganda and identify propaganda techniques used in the video, with examples. AFTER (CONSOLIDATING LEARNING): Have students discuss their thoughts about the video. Does this explain why most Canadians believed that Indian Residential School children were receiving a good, formal education which would help them to join and compete in Canadian society? ACTIVITY: Students will create their own propaganda poster, showing the First Nation point of view on Residential Schools (choosing from a point of view - sibling, parent, community) - contrast - raising awareness of what is actually happening. ASSESSMENT AND EVALUATION: Create a rubric for the propaganda poster, using the co-created success criteria of an effective propaganda poster or the one from TC2 lesson. TEACHER NOTES: "Broadcast Date: March 13, 1955 Orphans, convalescents and those who live too deep in the bush for day school: these are the students of the residential school in remote Moose Factory, Ont. For ten months a year, these native children — some taken from their homes — start each day with a religious service before heading to classes. A CBC Television crew visits the school to salute Education Week — and here, the education is all about how to integrate into mainstream Canadian society." This video was created in order to conceal the true nature and motivation behind the residential school system. In this video, bright-eyed, happy First Nation, Métis, and Inuit children play skip rope, enjoy participating in a game of hockey and eagerly learn cursive English from an earnest, honest teacher. Throughout this video, a calm and eloquent speaker provides a voiceover describing the various activities enjoyed by the First Nation, Métis, and Inuit children, while constantly emphasizing that enrollment in the residential school was for their own good. He stresses that these schools allow children in remote areas of the country to receive an education, and also how a Western education in English would allow the children to fully join and compete in Canadian society. 89 LESSON TITLE (LINE OF INQUIRY 3, CRITICAL CHALLENGE) BACKGROUND KNOWLEDGE FOR TEACHERS: The Critical Challenge is introduced during the lesson on Daily Life in Residential Schools and is a possible extension lesson. MATERIALS: • Sample persuasive letters to share either individually or project using document camera • Refer to The Write Beginnings and Guide to Effective Instruction Grades 4-6 Volume 6 - Writing, pp. 36-46 LESSON GOAL: Students will gather evidence from their activities from Lines of Inquiry 1-3 to write a persuasive letter to the Indian Agent. They will also apply cause and consequence thinking and perspective thinking. SUCCESS CRITERIA: • I can write an effective persuasive letter. • I can accurately write from the perspective of a person involved in the Residential Schools. • I can apply cause/consequence thinking to develop good reasons in my persuasive letter. BEFORE: 1. Brainstorm with the class and ask: who are all of the people that would have been involved in the daily life of a Residential School? Record these ideas in list together. List should include: students, teachers/nuns/clergy, principal, school board, parents. 2.To practise applying perspective thinking, share some sentences and ask the students to think/pair/share who on their list might have said this sentence, and why they think so. Tell the students explicitly that they are applying perspective thinking in this exercise. SAMPLE SENTENCES: a)Residential Schools are exactly what these children need. b)Residential school days are too long and difficult. c)When they grow up, the children will be glad they went to Residential School. d)Children need discipline to grow strong. e)Residential school is better than no school. 3.Introduce the Critical Challenge. Ask children to select one of these groups and take on the role of a person in the group. Present the task: Write a persuasive letter to the Indian Agent in charge of the Residential School (Mr. Thomas Paul - actual Indian Agent) from the point of view of this person to convince the Indian Agent whether • Child: should you continue attending this school? • Parent: should your child continue attending this school? • Teacher/principal: should the children continue attending this school? • Government/school board: should the children continue attending this school? 90 DURING: Unfold the Critical Challenge using assessment-based writing. Here are two good resources for introducing persuasive writing and giving specific techniques to share with students at each stage of the writing process: • The Write Beginnings pp. 25, 38, 42-45, 59-61 • Guide to Effective Instruction Grades 4-6 Volume 6 - Writing pp. 36-46 Here is a sample lesson structure based on The Write Beginnings: 4.Co-construct criteria for persuasive letters by sharing two sample letters, using the process outlined on p. 25 of The Write Beginnings: Using High-Level Exemplars. Ask the students: what makes this a good persuasive letter? See sample criteria from The Write Beginnings pp. 38, 59. 5.Develop this co-constructed criteria into a checkbric or rubric that you can use to give feedback and later evaluate the finished letters. 6.Modelled and Shared Writing: Model writing a sample letter and then write a sample persuasive letter together (pp. 42-43) before students begin writing independently. Depending on your students’ experience with the writing process (Generating Ideas/ Draft/Revise/Edit/Publish), you may want to do a Modelled and Shared writing for each or just for some stages of producing the letter. Make sure students are aware of each stage of the writing process and have strategies or techniques to be successful in each. Ensure students have access to all ideas that you have developed from Line of Inquiry 1 through 3: class anchor charts, student Thinking Journals, text and video resources. 7. Independent Writing: Have students draft, then revise and edit and publish their letters. During the independent writing time, make sure you are conferencing with and providing feedback for students on their process and giving them opportunities to revise with feedback. FURTHER SUPPORTING REFERENCES • Sample framework for setting up the whole writing process - Guide to Effective Instruction, pp . 71-79 • Sample lesson for introducing persuasive writing - Guide to Effective Instruction, pp. 103-107 • Sample persuasive letter organizer for developing ideas - The Write Beginnings, p. 60 AFTER: 8.Collect and evaluate students’ final published letters. You may want students to share their letters with each other or with another audience to celebrate their thinking (e.g., orally or by posting) and create a further source of ideas for Line of Inquiry 4. ASSESSMENT AND EVALUATION: Evaluate the letters using the Persuasive Letter Criteria Checklist/Rubric that you developed after co-constructing the letter criteria. 91 From: Justin PJ Trudeau Letter to James Given http://www.seafarers.ca/justintrudeau-letter/ 92 Mr. Justin Trudeau, M.P. Leader, Liberal Party of Canada House of Commons 111 Wellington Street OTTAWA, Ontario K1A 0A6 Dear Prime Minister-designate Mr. Trudeau, On behalf of business leaders across the country, I write to congratulate you and the Liberal Party of Canada on your victory in this week’s national general election. As you prepare to be sworn in as our nation’s 23rd Prime Minister, we know you face many demands. Against a backdrop of accelerating global change and disruption, Canadians are looking to you and your team for solutions to a broad range of social and economic challenges. Satisfying these expectations will not be easy. It will require vision, sound judgment and an approach to governance that emphasizes consultation and consensus-building rather than partisanship and top-down authority. On that note, I hope that you will allow me to share a few preliminary thoughts on behalf of the men and women who lead Canada’s largest and most globally engaged enterprises. During the campaign, you put forward a proposal to reinvigorate the economy by investing in programs and projects that will create jobs and foster productivity growth, even at the expense of modest short-term deficits. In principle, we would support such a fiscal plan, provided that the federal government’s net debt as a share of GDP continues on its current downward path toward a goal of 25 per cent by 2021. In our view, the principal ingredients of such a strategy include: A national skills strategy. Canada’s education and training systems have long been among the world’s best, but recent international assessments show that Canadian students are not keeping up with their peers in a number of developed and emerging countries. To ensure a high quality of life for all citizens, it is time for a new approach and an honest conversation among governments, employers and educators on ways to improve outcomes and enhance career opportunities for young Canadians. Of particular importance is the need to address the unrealized potential in Canada’s aboriginal population, one of the fastest-growing demographic groups in the country. Together with my colleagues in all regions of the country, I offer congratulations and best wishes. The members of the Canadian Council of Chief Executives look forward to working with you and your government in the interests of a stronger and better Canada. Sincerely, The Honourable John Manley, P.C., O.C. President and Chief Executive Officer Canadian Council of Chief Executives Adapted from: http://www.ceocouncil.ca/publication/letter-mr-justin-trudeau-prime-minister-designate 93 August 20, 2011 Toronto, Ontario Dear Friends, Tens of thousands of Canadians have written to me in recent weeks to wish me well. I want to thank each and every one of you for your thoughtful, inspiring and often beautiful notes, cards and gifts. Your spirit and love have lit up my home, my spirit, and my determination. Unfortunately my treatment has not worked out as I hoped. So I am giving this letter to my partner Olivia to share with you in the circumstance in which I cannot continue. To young Canadians: All my life I have worked to make things better. Hope and optimism have defined my political career, and I continue to be hopeful and optimistic about Canada. Young people have been a great source of inspiration for me. I have met and talked with so many of you about your dreams, your frustrations, and your ideas for change. More and more, you are engaging in politics because you want to change things for the better. Many of you have placed your trust in our party. As my time in political life draws to a close I want to share with you my belief in your power to change this country and this world. There are great challenges before you, from the overwhelming nature of climate change to the unfairness of an economy that excludes so many from our collective wealth, and the changes necessary to build a more inclusive and generous Canada. I believe in you. Your energy, your vision, your passion for justice are exactly what this country needs today. You need to be at the heart of our economy, our political life, and our plans for the present and the future. And finally, to all Canadians: Canada is a great country, one of the hopes of the world. We can be a better one – a country of greater equality, justice, and opportunity. We can build a prosperous economy and a society that shares its benefits more fairly. We can look after our seniors. We can offer better futures for our children. We can do our part to save the world’s environment. We can restore our good name in the world. We can do all of these things because we finally have a party system at the national level where there are real choices; where your vote matters; where working for change can actually bring about change. In the months and years to come, New Democrats will put a compelling new alternative to you. My colleagues in our party are an impressive, committed team. Give them a careful hearing; consider the alternatives; and consider that we can be a better, fairer, more equal country by working together. Don’t let them tell you it can’t be done. My friends, love is better than anger. Hope is better than fear. Optimism is better than despair. So let us be loving, hopeful and optimistic. And we’ll change the world. All my very best, Jack Layton Adapted from: http://www.cbc.ca/news/politics/jack-layton-s-last-letter-to-canadians-1.991992 94 Teacher Guide TT Detect propaganda identifying various propaganda techniques used by an individual or group targeted 4 adaptable Primary Intermediate Middle Senior Learning outcomes • differentiate between propaganda and reasoned argument • understand various techniques that are used to deliver propaganda • understand the effects of propaganda 4 When to use the strategy • • • • analyze information distributed by political parties analyze the justification for political decisions analyze news releases and publications determine the role of propaganda in the rise to power or leadership role of an individual (e.g., fictional character, historical figure) • identifying the greatest propagandist How to use the strategy Prior knowledge • the difference between propaganda and reasoned argument • knowledge of the individual or group using the techniques • techniques of propaganda Ideas to emphasize • Powerful leaders do not necessarily possess the best leadership qualities, but may use manipulative means to enhance their position. • Propaganda techniques can be used in a variety of situations. • Propaganda techniques serve specific purposes (e.g., win support, gain trust, incite fear). Instructional suggestions • Present students with a scenario in which they want to get their own way (e.g., persuading parents to extend a curfew, convincing a teacher to delay an examination). Invite students to work in groups and brainstorm techniques they would use to convince their parents or teacher. Share ideas with the class. Point out that their suggestions are strategies used to gain power. • Distinguish between reasoned arguments and propaganda and ask students to provide an example of each. Categorize students’ previous suggestions, from reasoned argument to propaganda. • Brainstorm situations when propaganda techniques might be used. • Introduce the propaganda techniques listed on the activity sheet. Invite students to work in groups to identify situations when each technique might be useful. • Confirm students’ understanding of each propaganda technique by providing examples and asking students identify the technique. © The Critical Thinking Consortium 95 Detect propaganda Student Guide identifying various propaganda techniques used by an individual or group Purpose This strategy helps me understand propaganda techniques and to differentiate between propaganda and a reasoned argument. Instructions • Before you begin, make sure you understand the meaning of each propaganda technique. • Select an individual or group that may have used propaganda to gain support (e.g., advertising agency, politician, historical figure, fictional character). • Carefully read the information about the individual / group. Pay particular attention to the statements used to convince the audience to believe or do something. Underline these statements. • Refer to the list of techniques on the activity sheet. Put a check mark beside the techniques you think the individual used. • Read each underlined statement again and decide which technique they illustrate. • Record a quote, reference or example for each technique you identified. • If necessary, consult other sources of information about or by the same individual to find other uses of propaganda techniques. Dete cting prop Iden tify pr opag and anda prov ide tw te o exam chniques us ples of ea ed by the ch. individ Prop agan da techni Selec ques tivity : se that suit th lecting on e prop ly facts purp ose agan dists’ Repe tit repeat ion: if a sta teme ed of nt te be re memb n enough is ered , it wi ll agan da ual or First grou p Activ ity Shee t exam ple Seco nd ex Lies an d halflie to truth gain audie s: telling a nce su ppor t ampl e Rhet orica l qu that do no estions: qu t beca use th require an estions e answ answ er er is obvio us Target ing th a grou e enem p by y: un ident or im ifying ify agine d enem ing a real y Criteria Asse rtion : makin ment g bold s rath er th argu state an ment s to de reasoned tion fend a posiBand wago n: to do or be convincing lieve sayin ot hers so g ever yone mething by else do es Comp ariso n: am quali plifyi tie ng va comp s and/or ac lues, ar tions some ing them by selve one els s to e Emba rrassm nent ent: s loo k fooli making op able posh or by unde ing sto presentin sirg em ries ab ba rrassout th Humo em ur the go : use humo od sid ur to beco me fri e of audie get on endly nce or to wi n tru st Identification of techniques: correctly identifies numerous techniques. Supporting examples: examples clearly illustrate the technique. Identi fication Supp orting of tec hniqu exam ples: es: co rrectl exam Criter ia y ide ples cle ntifies arly illu strate nume rous the tec techn iques. hniqu e. © Th e Cri 96 tical Think ing Co nsortiu m © The Critical Thinking Consortium Detecting propaganda Activity Sheet Identify propaganda techniques used by the individual or group and provide two examples of each. Propaganda techniques First example Second example Selectivity: selecting only facts that suit the propagandists’ purpose Repetition: if a statement is repeated often enough, it will be remembered Lies and half-truths: telling a lie to gain audience support Rhetorical questions: questions that do not require an answer because the answer is obvious Targeting the enemy: unifying a group by identifying a real or imagined enemy Assertion: making bold statements rather than reasoned arguments to defend a position Bandwagon: convincing others to do or believe something by saying everyone else does Comparison: amplifying values, qualities and/or actions by comparing themselves to someone else Embarrassment: making opponents look foolish or undesirable by presenting embarrassing stories about them Humour: use humour to get on the good side of audience or become friendly to win trust Criteria Identification of techniques: correctly identifies numerous techniques. Supporting examples: examples clearly illustrate the technique. © The Critical Thinking Consortium 97 Assessing the techniques Rubric Identification of techniques Excellent Correctly identifies all of the techniques used. Very Good Correctly identifies some of the techniques used. Competent Correctly identifies half of the techniques used. Basic Not Yet Able Correctly identifies very few of the techniques used. Evidence: Supporting examples Excellent Very Good Competent Illustrates each technique with two examples, quotes or references, and evidence is convincing. Illustrates most of the techniques with two examples, quotes or references, and most evidence is convincing. Illustrates some techniques with two examples, quotes or references, and evidence is somewhat convincing. Basic Not Yet Able Illustrates very few techniques with convincing examples, quotes or references. Evidence: 98 © The Critical Thinking Consortium LESSON TITLE (LINE OF INQUIRY 4, C.C. 3): KOOKUM’S RED SHOES Recommendation: Introduce mentor text in language. BACKGROUND KNOWLEDGE FOR TEACHERS/BOOK SUMMARY: Kookum is a nurturing Elder who takes bannock across the street to the First Nation children at their school. Every time she goes to the school, she remembers her own painful experience at residential school, which centres around the memories of a pair of red shoes that her parents bought her before she was removed. Allusions to the Wizard of Oz help students picture Kookum’s experiences; ultimately, she was resilient and used her unfortunate childhood experiences to share empathy and kindness with the children at the school. PEMMICAN PUBLICATIONS INC., 2011 Kookum - (kôhkom) means “grandmother” Note: Illustrations in the book depict the nuns as rather mean and harsh looking, all looking the same; it is a good book to discuss point of view. MATERIALS: • • • • • Students’ Thinking Journals Student copies of Cause and Consequence organizer Copy of Kookum’s Red Shoes by Peter Eyvindson A stress ball Paper for exit cards (or students could use a writing notebook) LESSON GOAL: STUDENTS WILL: • Apply their understanding of cause and consequence to actual residential survivors’ testimony. • Understand what resilience means and how survivors were resilient. SUCCESS CRITERIA: • I can identify short-term and long-term consequences (impacts) on First Nation's individuals and communities from Residential Schools, based on evidence. • I can explain what resilience means and give examples of how Kookum was resilient. 99 LESSON PLAN BEFORE (ACTIVATION): 1.Invite students to re-visit their Thinking Journal ideas back from Lesson 2.1 Shi-shi-etko where they listed possible impacts on children being taken to Residential Schools (or consult the whole-class anchor chart). 2.Explain: Now that we’ve briefly heard from some Indian Residential School survivors (we watched about 8 minutes of the video in Lesson 3.2 A Day at Indian Residential Schools), how has our understanding of these impacts deepened? 3.Give students a blank Cause and Consequence organizer and ask them to put “Living at Residential School from age 4 to 18” as the cause. Together discuss and add students’ ideas to the Consequences side of the chart based on the previous lesson and model what the difference between short-term and long-term is. E.g., possible consequences so far might be: children know a trade (long-term); children lose their language (long-term); children don’t get to know their siblings very well (long-term); children are always tired (short-term); children are always hungry (short-term) 4.Show students the remainder of the A Day at Indian Residential Schools in Canada DVD (about 17 minutes left on the video), and establish their purpose for watching: What short-term and long-term consequences do these survivors identify? 5.When finished, discuss and add ideas to the Cause and Consequence organizer. (Either individually first and then whole-class, or whole-class.) Here are ideas mentioned specifically in the DVD: SHORT-TERM CONSEQUENCES • lack of food = always hungry • poor quality of food - no meat = undernourished • only 2 hours of actual school = falling behind in education • early day, working several hours = tired and exhausted • not enough food so fight others for scraps = hard to make friends • no hugs or love = loneliness • chopped hair = lose culture • not allowed to speak own language = lose culture • overall tough living conditions = early deaths for some children 100 LONG-TERM CONSEQUENCES • lonely, loss of language, insufficient teaching/learning time = low graduation rates [the DVD mentions the low graduation rates and then summarizes the causes] • free menial labour (First Nation people became servants because of their skills, but due to lack of money sense, etc… were taken advantage of) • no hugs or love = poor parenting skills, don’t know how to hug their own kids • don’t go home for summer break = lose connection with parents • five generations of children at Residential Schools = five generations of broken communities, people without good parenting skills • lose language, lose connection to parents and community = culture loss • children come home broken = misuse of alcohol DURING: 6.After discussing the consequences, bring the class into a community and show them a stress ball. Tell them that (as both the 2008 apology video and the Residential Schools video showed): We have survivors and people in our community that are strong despite these experiences. They are resilient. 7. Squeeze the stress ball and show how it bounces back and regains its shape. This is what resilient means: bouncing back after a bad experience; dealing with these negative consequences and letting good prevail. 8.Encourage students to make a personal connection about resilience, e.g., by thinking of someone they know or someone they’ve read about who overcame a terrible experience, but bounced back. How did they do it? (e.g., maybe a family member who suffered a serious loss or illness, and recovered and now helps others; or a Jewish victim of the Holocaust who lost his entire family but went on to become a doctor or someone who helped humanity). [Not everyone is resilient, of course, and to explore why some people are resilient is a deeper study. The point here is to help students recognize that just because you had a bad experience doesn’t mean you’re ruined, and that many survivors of Indian Residential Schools were resilient.] 9.Say: We are going to hear from Kookum (“kôhkom” - means “grandmother”). As you listen to this story (your purpose), think about: how was she resilient? 10.Read the story together. You may also want students to think about: • Perspective this book is being written from and how do you know? • Why has the artist depicted the nuns in this way? Do all nuns look like this? • What features of this residential school are similar or different to those in the DVD? 11.Ask: What do you notice about Kookum now? How did she turn her bad experiences at Residential School into good? Re-read the last two pages if necessary to help students understand and focus on these quotations: •“It took Kookum a long time to grow into fitting back” i.e. it takes time to recover •“It took her time to learn to the old ways. She even had to learn to make bannock” i.e. she had to re-learn •“Every day she knew she would meet a new lion that lacked courage… she would have none of that! By giving them Kookum hugs and telling them how proud she was of them, she would make certain these children always felt that they belonged” i.e. she reached out to others; she was able to empathize and comfort because she understood 101 AFTER: (CONSOLIDATING LEARNING): 12.Remind the students that Mr. Harper apologized on behalf of Canadians and the Canadian government in 2008. We have only seen a short snippet of his apology. Based on the long-term consequences you’ve identified today, and thinking about resilience, could you predict what the Prime Minister could or should say to the First Nation survivors? 13.As an “exit card”, have each student select one of the long-term consequences on their organizers (e.g., five generations of broken families) and write a sentence or two as if they were the Prime Minister apologizing to the resilient survivors in the First Nation community depicted in the Residential Schools video (or to Kookum directly, if easier). This will give students an opportunity: a. to show they understand the long-term consequence b. to show they understand the point of view of the survivors (resilience) c. to set them to up to analyze the real apology and their possible responses 14.A basic sentence starter or framework could be: To Kookum: I apologize to you for ________________. Despite this, you have shown resilience by ________________. ASSESSMENT AND EVALUATION: The teacher could collect the students’ apology sentences and provide feedback about their achievement of the two success criteria. 102 CAUSES CONSEQUENCES SHORT-TERM LONG-TERM 103 LESSON TITLE: LINE OF INQUIRY 4 The Truth and Reconciliation Commision of Canada BACKGROUND KNOWLEDGE FOR TEACHERS/BOOK SUMMARY: Please note that this is a two part lesson. These conversations and activities will lead your class into the overarching critical challenge, “What does reconciliation look like? Take a meaningful step toward authentic reconciliation.” The Truth and Reconciliation Commission of Canada agreement provided: compensation for most of the former students of Residential Schools, compensation for individuals who were physically and sexually abused at the Residential Schools, a commemoration fund and it created the mandate for the Trust and Reconciliation commission in Canada. It also negotiates terms of an apology that was presented to the Residential School Survivors and to Canadians in June 2008. The TRC’s mandate is to inform all Canadians about what happened in Residential Schools (IRS). The Commission documented the truth of survivors, families, communities, and anyone personally affected by their experience. The Commissioner has a five-year mandate and is supported by a TRC Secretariat (federal government department). The TRC has been running several initiatives including preparing a comprehensive historical record on the policies and operations of the schools and producing a report that will include recommendations to the Government of Canada concerning the IRS system and its legacy. The TRC’s mandate activities will focus on both truth and reconciliation and truth will be addressed through statement gathering, research and public education. The TRC is very important to Canadians as the Residential Schools are a part of our shared history. Canada's relationship with First Nation, Métis and Inuit people has suffered as a result of the IRS system. Healing and repairing that relationship will require education, awareness, and increased understanding of the legacy and the impacts still being felt for everyone involved in that relationship. To learn more about TRC and it's achievements, please visit this link to the TRC Website: http://www.trc.ca/websites/trcinstitution/index.php?p=10 LESSON GOAL: STUDENTS WILL: • Identify the purpose and mandate of the Truth and Reconciliation Commision of Canada. • Gain a better understanding of the meaning of “reconciliation” and “truth”. SUCCESS CRITERIA: 104 • I can identify the purpose of the Truth and Reconciliation Commission of Canada. • I can provide a definition of reconciliation. LESSON PLAN BEFORE (ACTIVATION): Part One: Students will view these two short videos from the Truth and Reconciliation Commision. All Nations Canoe Gathering https://vimeo.com/75805827 Educating Our Youth: Vancouver Event Student Responses https://vimeo/com/75812900 DURING: PART ONE: 1.Engage in a classroom conversation - What are your thoughts and feelings on these videos? This would be an opportunity for students to use the sharing circle to facilitate this conversation. 2.Guide the students into thinking about the question, “What is the TRC? What is the purpose of the TRC?” by posing questions, like “Who was responsible for putting this event together?” Show the beginning and end of the videos where it shows the TRC logo and prompt the students into thinking about such questions. 3.Students will research and gather information to explore the question, “What is the purpose of the Truth and Reconciliation Commission of Canada?” Students will identify 5 main points about the Truth and Reconciliation Commission. 4.Students will complete the Truth and Reconciliation hand out to gather information and identify their 5 main points. 5.As a class, students will develop the top 3 most important points about the Truth and Reconciliation purpose. PART TWO: 6.Students will discuss the meaning of “truth” and “reconciliation” 7.Read the article 'Justin Trudeau honoured by Tsuut'ina First Nation as the one who keeps trying' and Path to 'true reconciliation': Trudeau in article 2. Ask your students: what steps has the government taken towards reconciliation? How are these actions being acknowledged? 8.This is an opportunity for teachers to revisit students first Thinking Journal entry responding to the question, “What does reconciliation look like? What were Residential Schools?” 9.Invite students to revise this question. Students will add or change their initial response. Encourage students to think about what they have learned throughout this journey. Have they changed their original thoughts and beliefs about residential schools? Do we have a better understanding of reconciliation and truth? 10.Tell the students that we are going to create a class definition of reconciliation in 20 words or less. A two dollar definition with each word being 20 cents. 11.Have students turn and talk to discuss what key words need to be in this definition and develop their own definition to share with the class. Students will write their definition on a sticky note to place on the board. 12.Teacher will read the definitions to the class, what are some similarities and differences about these definitions? Are there certain words we continuously hear? 13.The class will now develop a class definition of reconciliation using the opinions and thoughts of all that were presented. 105 AFTER (CONSOLIDATING LEARNING): Teacher will facilitate a sharing circle - reflecting on our journey throughout this unit (i.e., what we have learned, feelings and emotions we experienced, as well as the meaning of truth and reconciliation. Teacher will invite the students to think about these topics and reflect. What does reconciliation look like? ASSESSMENT AND EVALUATION: Exit card - In your own words, what does reconciliation mean? TEACHER NOTES: This lesson leads our students into exploring the overarching critical challenge, “What does reconciliation look like? Take a meaningful step toward authentic reconciliation. 106 After gathering your information and evaluating the evidence, what are the top 5 important points about the Truth and Reconciliation of Canada’s role? Here is a place for you to gather your information about the Truth and Reconciliation: What are your 5 important points about the Truth and Reconciliation of Canada’s role? Point 1: Point 2: Point 3: Point 4: Point 5: 107 JUSTIN TRUDEAU HONOURED BY TSUUT'INA FIRST NATION AS 'THE ONE THAT KEEPS TRYING' Prime minister granted honorary headdress and aboriginal name on First Nation just southwest of Calgary CBC News Posted: Mar 04, 2016 6:43 AM MT Last Updated: Mar 04, 2016 4: 37 PM MT Prime Minister Justin Trudeau poses after receiving a ceremonial headdress while visiting the Tsuut'ina First Nation near Calgary. (Jeff McIntosh/The Canadian Press) Prime Minister Justin Trudeau received thanks for his commitment to indigenous issues during an elaborate ceremony on the Tsuut'ina First Nation near Calgary Friday, where he was bestowed with a traditional headdress and an aboriginal name, Gumistiyi, which translates to "the one that keeps trying." Trudeau received the red carpet treatment as he arrived at Tsuut'ina for private meetings with First Nations leaders before he and Assembly of First Nations National Chief Perry Bellegarde were presented with the honorary headdresses. Once the public ceremony began, Trudeau received applause and shouts of approval as he spoke of how important it is, in his view, to renew Canada's "nation-to-nation relationship" with its indigenous people. "I commit to you that the Government of Canada will walk with you on a path of true reconciliation, in partnership and in friendship. I will not lose sight of that goal," Trudeau told the gathered crowd. "I will remember the responsibility of the great honour you bestow on me today." In his opening remarks, Tsuut'ina Chief Roy Whitney-Onespot thanked Trudeau and his government for committing to a national inquiry on missing and murdered indigenous women. "Our women are central in our community and give you thanks for recognizing the importance of justice for our women," Whitney-Onespot said. Trudeau had accepted an invitation from Tsuut'ina to formally meet with band leaders and be briefed on First Nations issues including missing and murdered women, adequate water, social programming and economic development. 108 Bellegarde told the crowd he welcomed Trudeau's decision to lift the previous two-per-cent cap on federal funding increases to First Nations, and said he looked forward to greater investment in education for aboriginals. "That cap was a cap on growth, a cap on potential," the national chief said. "You have to start investing in the fastest growing segment of Canada's population, which is our young men and women." Following the remarks from Trudeau and Bellegarde, both were presented with a variety of gifts before the official headdress transfer took place. The honorees then joined Tsuut'ina leaders in a celebratory dance. The headdress, or war bonnet, symbolizes accomplishment, respect, bravery and peace building. Tsuut'ina member Hal Eagletail, who acted as the master of ceremony, said the headdresses are only bestowed upon recipients the band believes will be warriors for them. "We have the right to give this headdress to who we feel is worthy," Eagletail said. "In our Tsuut'ina culture, when you're elected a leader, you've earned that right to receive the headdress, because you need to go do battle for us." Among those in attendance at the ceremony was Isaac Crane, 18, who was pleased to see Trudeau visit the First Nation to speak with aboriginal leaders. "It's better than the previous prime minister," he said. While Crane said he cast a ballot for the NDP when he voted for the first time in a federal election last October, he was impressed by what Trudeau had to say about First Nations issues. "He's straight, direct, about his goals," Crane said. "I do hope he changes a lot of things." The Tsuut'ina First Nation rarely bestows ceremonial headdresses upon sitting prime ministers, though other Canadian leaders have received similar honours from other bands. In 2011, the Blood Tribe in southern Alberta named then-prime minister Stephen Harper the band's honorary chief and gave him a headdress of eagle feathers. TRUTH AND RECONCILIATION CHAIR SAYS FINAL REPORT MARKS START OF 'NEW ERA' Justin Trudeau says commission's final report will chart path to 'true reconciliation' By Susana Mas, CBC News Posted: Dec 15, 2015 11:49 AM ET Justice Murray Sinclair, the chair of the Truth and Reconciliation Commission, says today marks the beginning of a new chapter in relations between indigenous and non-indigenous Canadians. "I stand before you here, hopeful that we are at a threshold of a new era in this country, said Sinclair 109 to an emotionally charged room filled with many residential school survivors and their families, moments before he unveiled the commission's final report in Ottawa. The final report is a detailed account, spanning nearly 4,000 pages, of what happened to indigenous children who were physically and sexually abused in government boarding schools. Two chairs at the front of the room were left empty to symbolize the more than 3,200 indigenous children who died in residential schools — a number Sinclair estimates to be much higher. Sinclair along with commissioners chief Wilton Littlechild and Marie Wilson, spent the past six years hearing heartbreaking testimony from more than 6,000 residential school survivors who were abused and lived to tell their stories. "Each and every one of us who listened to them would go home at the end of each day," Sinclair said, his voice choked with emotion, "and we would hold our children, our grandchildren, closer as we proceeded. "Not so much to protect them from some invisible force, but to gain the strength that we would need each day to go forth and to listen once again." Sinclair, Manitoba's first Aboriginal judge, spoke of the impact the commission's work had on his health and his family. "I have a wife and a family, who need me, and whose love and support have carried me to this point. They have supported me in this work but at great loss to the relationships we could have had and which we will now try to recapture," said a visibly moved Sinclair. While the release of the final report marks the end of the commission's mandate, Sinclair said it also turns the page on a new chapter in reconciliation between indigenous and non-indigenous people. "A period of change is beginning," said Sinclair, "that if sustained by the will of the people, will forever realign the shared history of indigenous and non-indigenous peoples in Canada." "Change, of course, will not be immediate. It will take years, perhaps generations." 'STOLEN CHILDHOODS' Commissioner Wilson, a former journalist who worked at CBC for 25 years, spoke of the commission's efforts to record the deaths of the thousands of children who died in residential schools. Wilson spoke of the "Missing Children and Unmarked Burials Project" which found that many government and school officials did not record the names, gender or cause of death of indigenous students. "Much work lies ahead on the path to reconciliation including the reclamation of your names and the reconsecration of your resting places." Turning to Trudeau, Wilson said, "in the absence of any direct involvement by the previous prime minister in any of our Truth and Reconciliation hearings or national events, today will mark the first time that we hear an official response to our work from the prime minister of Canada on behalf of all the people of Canada." 110 Wilson's remarks were met with loud cheers and thunderous applause as the crowd gave Trudeau a standing ovation. Sitting in the front row, Trudeau was seen wiping away his tears. Wilson concluded her remarks by thanking the survivors who pushed to have their voices heard. "It is the survivors' telling of their stolen childhoods that has shaken us all awake," she said. PATH TO 'TRUE RECONCILIATION': TRUDEAU Trudeau remained seated at the front of the room where he went on to listen to the pleas for reconciliation from a number of residential school survivors until it was his turn to speak. "John highlighted something for me," Trudeau said of the survivor who had just spoken before him. "I went to some very good schools as a child and throughout this experience I can only — feel guilty, but at least very aware of the contrast between my schooling and the experiences some others went through." John Banksland is an Inuvialuit elder who spent 15 years as a resident of the Immaculate Conception Residential School in Aklavik, NWT. Trudeau was conciliatory in his remarks, giving a nod to Stephen Harper's Conservatives for the 2008 apology to residential school survivors. "The previous government expressed this so well when it said in its formal apology that your courage 'is a testament to your resilience as individuals and to the strength of your cultures... the burden of this experience has been on your shoulders for far too long. The burden is properly ours as a government, and as a country.'" "Our goal, as we move forward toward together, is clear," Trudeau said. "It is to lift this burden from your shoulders, from those of your families and communities. It is to accept fully our responsibilities and our failings, as a government and as a country," the prime minister said to loud applause. "Seven years later, the apology is no less true, and no less timely." Trudeau apologized to indigenous people on behalf of the Canadian government quoting directly from the 2008 residential schools apology. "The government of Canada sincerely apologizes, and asks the forgiveness of the Aboriginal peoples of this country for failing them so profoundly," said Trudeau. The prime minister, who has committed to implementing all 94 calls to action, said a more "formal response" would be forthcoming in an effort to renew the federal government's relationship with Canada's indigenous people. "Let me say once again: I give you my word that we will renew and respect that relationship." "We will remember that reconciliation is not an Aboriginal issue, it is a Canadian issue," he said. 111 RECONCILIATION HAS 'NO FINISH LINE' Littlechild, who spent over a decade in residential schools in Alberta, went on to work as a lawyer and served as a member of Parliament from 1988 to 1993. In his remarks, Littlechild said reconciliation was a "non-partisan" responsibility and "great national opportunity." Littlechild, who described himself as a "lifelong competitive athlete" said that sports allowed him to escape the pain and suffering of residential schools. "We need to work together as a team, as a country, in living up to the principles of reconciliation." "I think we are off to a very strong start," the former coach said. "I hope there will be no finish line for reconciliation." Justice Murray Sinclair, centre, and Commissioners Chief Wilton Littlechild, left, and Marie Wilson pull back a blanket to unveil the Final Report of the Truth and Reconciliation Commission of Canada on the history of Canada's residential school system. (Adrian Wyld/Canadian Press) The final report of the Truth and Reconciliation Commission is being published in seven languages: English, French, Mi'kmaq, Ojibwa, Inuktitut, Cree and Dené. The commission was established on June 1, 2008, as part of the court-approved Indian Residential Schools Settlement Agreement with the mandate to inform all Canadians of what really happened to indigenous children in residential schools. Trudeau will meet for the first time on Wednesday with the leaders of five national aboriginal organizations. 112 News Release - May 30, 2016 9:30 am ONTARIO APOLOGIZES FOR RESIDENTIAL SCHOOLS Government Releases Action Plan for Reconciliation with Indigenous Peoples Office of the Premier Premier Kathleen Wynne apologized today on behalf of the Government of Ontario for the brutalities committed for generations at residential schools and the continued harm this abuse has caused to Indigenous cultures, communities, families and individuals. The Premier made her Statement of Ontario's Commitment to Reconciliation with Indigenous Peoples in the Legislative Assembly, with residential school survivors and First Nation, Métis and Inuit leaders in attendance. She apologized for the policies and practices supported by past Ontario governments, and the harm they caused; for the province's silence in the face of abuse and death at residential schools; and for residential schools being only one example of systemic intergenerational abuses and injustices inflicted upon Indigenous communities throughout Canada. In recognition of this historic event and Ontario's nation-to-nation relationship with Indigenous Peoples, the Legislature voted unanimously to open the floor to speeches from Opposition party leaders, Indigenous leaders -- and from Andrew Wesley, a residential school survivor who attended St. Anne's Indian Residential School in Fort Albany in his youth. The Premier's apology is part of the government's response to the Truth and Reconciliation Commission of Canada's Final Report, released one year ago. Ontario is taking action to acknowledge one of the most shameful chapters in Canadian history and teach a new generation the truth about our shared history. The province released an action plan today -- developed working closely with Indigenous partners -- that will help Indigenous and non-Indigenous peoples move forward in a spirit of reconciliation. The Journey Together: Ontario's Commitment to Reconciliation with Indigenous Peoples plans to invest more than $250 million over three years in new initiatives in five areas: Understanding the legacy of residential schools: The province will ensure that Ontarians develop a shared understanding of our histories and address the overt and systemic racism that Indigenous people continue to face Closing gaps and removing barriers: Ontario will address the social and economic challenges that face Indigenous communities after centuries of colonization and discrimination Creating a culturally relevant and responsive justice system: The province will improve the justice system for Indigenous people by closing service gaps and ensuring the development and availability of community-led restorative justice programs Supporting Indigenous culture: Ontario will celebrate and promote Indigenous languages and cultures that were affected after generations of Indigenous children were sent to residential schools 113 Reconciling relationships with Indigenous Peoples: The province will support the rebuilding of relationships between Indigenous and non-Indigenous people through trust, mutual respect and shared benefits. These commitments are just some of many steps on Ontario's journey of healing and reconciliation with Indigenous Peoples. They reflect the government's commitment to work with Indigenous partners to build a better future for everyone in the province. 114 UNCOVERING THE PAST: A JOURNEY FROM RESIDENTIAL SCHOOLS TOWARD RECONCILIATION “What does reconciliation look like? Take a meaningful step toward authentic reconciliation.” OVERARCHING CRITICAL CHALLENGE What does reconciliation look like? Take a meaningful step toward authentic reconciliation. BACKGROUND KNOWLEDGE FOR TEACHERS: This overarching critical challenge is open ended to ensure student voice is heard in responding to, “What does reconciliation look like? Take a meaningful step toward authentic reconciliation.” LESSON GOAL: STUDENTS WILL: • Create a response to the question, “What does reconciliation look like? Take a meaningful step toward reconciliation.” SUCCESS CRITERIA: My meaningful step to reconciliation reflects my learning over all four lines of inquiry: • Connects effectively to the values of First Nation people. • Demonstrates a good understanding of the impacts on First Nation people of Residential Schools (i.e., cause and consequence thinking). • Addresses all aspects of our definition of reconciliation. • Communicates thoughtfully to my audience. LESSON PLAN BEFORE (ACTIVATION): Conduct a sharing circle and invite students to reflect on their learning throughout this unit. Develop a question based on where your students' learning has grown. For example, you may want to ask, "What does responsibility mean? Who should be responsible for the positive steps we should take forward with Indigenous peoples? The government? Canadians? Indigenous youth?" You may want to also ask, "What are the most powerful understandings that have emerged from the legacy of Residential Schools?" DURING: Share with students Trudeau's acknowledgement (video clip) of his own school experiences compared to those of Residential Schools. Continue your discussion about the governments' response to Residential Schools and where we are now. https://www.youtube.com/watch?v=kyQhYvtl8UY Trudeaus response Pose the statement, “What does reconciliation look like? Take a meaningful step toward authentic reconciliation.“ As a class, you will need to brainstorm possible ideas and develop success criteria for an effective response to the question, “What does reconciliation looke life? Take a meaningful step toward authentic reconciliation.“ Examples of success criteria are shown above. 115 AFTER (CONSOLIDATING LEARNING): Provide students an opportunity reflect in their Thinking Journals. ASSESSMENT AND EVALUATION: Their step toward reconciliation needs to reflect their understanding of the definition of rec-onciliation, the big ideas from each line of inquiry, and the impacts on First Nation peoples (cause and consequence). TEACHER NOTES: Possible examples of responses to the overarching critical challenge: • Inviting an Elder into the school • Awareness Assembly • Letter writing campaign • Persuasive letter to Prime Minister Trudeau, template included. If there are any questions, please contact a member from the First Nation, Métis and Inuit team. 116 Name: __________________________ Date: _____________________________ DEAR PRIME MINISTER TRUDEAU Write a persuasive letter to Prime Minister Trudeau explaining to him why he needs to continue to work hard to make a genuine reconciliation to Canada’s First Nation People for the Canadian Government’s role in the Residential Schools. In your letter, you need to explain three reasons why he should continue to support the Canadian Governments reconciliation with First Nation Peoples. Be as creative as possible in the development of your letter and remember that you need to explain your ideas and perspectives clearly to your reader. Use the organization chart below to help you develop your persuasive letter. Introductory Paragraph: Why are you writing this letter to Prime Minister Trudeau? What are the main reasons why you feel it is important for him to continue to work towards reconciliation? Body Paragraphs: Why should Prime Minister Trudeau continue to support reconciliation with the First Nation. Remember to include details / proof / evidence to help convince your reader that you solutions will work. Reasons why he should continue to support reconciliation Details / Proof / Evidence 1. ___________________________________ ___________________________________________________________________ _____________________________________ ___________________________________________________________________ 2. ___________________________________ ___________________________________________________________________ _____________________________________ ___________________________________________________________________ 3. ___________________________________ ___________________________________________________________________ _____________________________________ ___________________________________________________________________ Concluding Paragraph: Conclude your persuasive letter with a short paragraph that sums up your main arguments. 117 118 LITERATURE RESOURCE LIST A STRANGER AT HOME by Christy Jordan-Fenton & Margaret Pokiak-Fenton. Annick Press, 2011 A Stranger at Home, sequel to Fatty Legs, is the powerful memoir of a girl searching for her true self when she returns from residential school. Ten-year-old Margaret Pokiak has not been home in two years and is excited to be back with her family that she has missed so much. Her return does not go as planned as her mother barely recognizes her and Margaret quickly realizes she is now marked as an outsider. She has forgotten the language and stories of her people, and she can’t even stomach the food her mother prepares. In an attempt to relearn her language and her family’s way of living, Margaret discovers how important it is to remain true to the ways of her people—and to herself. FATTY LEGS by Christy Jordan-Fenton & Margaret Pokiak-Fenton. Annick Press, 2010 Fatty Legs is a true story of young Margaret’s experiences at a northern residential school. Against her father’s judgment and warnings of Residential Schools, eight-year-old Margaret Pokiak has her sights on learning to read, even though it means leaving her village in the high Arctic. At school, Margaret encounters the Raven, a black-cloaked nun who immediately dislikes the strong-willed young girl. Intending to humiliate her, the Raven gives gray stockings to all the girls except Margaret, who gets red ones. Although becoming the laughingstock of the entire school, Margaret refuses to be intimidated and bravely gets rid of the stockings. In the end, young Margaret is the one who gives the Raven a lesson in the power of human dignity. GIVING THANKS: A NATIVE AMERICAN GOOD MORNING MESSAGE Lee and Low Books, 2002. Giving Thanks is a children's version on the Thanksgiving Address. This tradition teaches children to start each day by giving thanks to Mother Earth. KOOKUM’S RED SHOES by Peter Eyvindson. Pemmican Publications Inc, 2011. Kookum’s Red Shoes is a story of one women’s experience at Residential School. Kookum which means grandmother is now an elderly women and shares her story of being taken away from her home at a young age. 119 ONKWEHONWE-NEHA by Skonaganleh:ra (Sylvia Maracle). Sister Vision Press, 1994. Onkwehonwe-neha translates into Mohawk as “all parts of life”. This includes, as Maracle writes, “earth, water, plants, vegetables, trees, animals, rocks, winds, sun, moon, stars, and spirit world are all part of the circle. We are all part of life that the Creator made”. In this story the author talks about how in the beginning of time the First People were provided with Original Instructions of how to live. Over time we human beings have strayed from these instructions. The story takes a walk through our history and outlines the impact of colonialism on First Nation identity. The story ends positively with Maracle writing “Onkwehonwe-neha is our way. It was the truth thousands of years ago, it is the truth today, and it will be the truth in thousands of years from now.” This leaves the readers with the question, how do we get back to our Original Instructions? SHI-SHI-ETKO by Nicola I. Campbell. Groundwood, 2005 This story recounts the importance of holding on to one’s cultural identity. Shi-shi-etko is a young girl who will be leaving her family and all that she knows to attend a residential school in four days. Each in turn, her mother, father, and grandmother use the remaining days at home to share valuable cultural teachings that they want her to remember. Shi-shi-etko carefully gathers her memories of the dancing sunlight, the tall grass, each shiny rock, and her grandfather’s paddle song for safekeeping. SHIN-CHI’S CANOE by Nicola I. Campbell. Groundwood Books/House of Anansi Press 2008 Drawn from interviews with family and elders who are survivors of Indian Residential Schools, Shin-chi’s Canoe is a written story of two children’s experience at a residential school. Shi-shi-etko is returning for her second year, but this time her younger brother, Shin-chi, is going too. The months at school are filled with lessons and hard work as well as going to mass. Shin-chi is always hungry and lonely, but finds solace in a tiny cedar canoe, a symbolic gift from their father representing everything Shin-chi must keep hidden. Both children wait for the long and much anticipated return of the sock-eye salmon swimming up the river – an indication of them returning to their family, culture, and tradition for the summer months. THE SECRET OF THE DANCE by Andrea Spalding and Alfred Scow. Orca 120 Books, 2006 The Secret of the Dance is a fictional story based on Judge Alfred Scow’s, a Kwakwa’ka’wakw Nations elder, boyhood story. The narrator, Watl’kina tells us that in 1935, an Indian Agent warned his parents that the Potlatch and the dancing that were a part of a Potlatch ceremony were illegal. With Potlatch being an essential part of their cultural identity, Watl’kina’s family uses a fishing trip to disguise a visit to family in a nearby village hosting a Potlatch. Due to the fear of having their children taken away, Watl’kina and his siblings were kept in the dark about the Potlatch Ceremony. Curiosity and the beating of drums from the long house called Watl’kina him from his room where he witnessed not only the unforgettable ceremony, but a familiar figure dancing – his father.
© Copyright 2024 Paperzz