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PRINCIPAL
C AT H O L I C
ONTARIO
PRINCIPALS’
Winter 2015 • Volume 19 • Issue 2
CONNECTIONS
COUNCIL
ABORIGINAL EDUCATION
"And the angel said unto them, Fear not:
behold, I bring you good tidings of great
joy, which shall be to all people."
Luke 2:10
May the Lord bless you this Christmas and always.
Catholic Principals’ Council | Ontario
The CPCO office will be closed for the If immediate legal advice is required,
Christmas holidays, commencing Monday, contact Protective Services Coordinator
December 21, 2015, and will reopen Joe Geiser at 1.888.621.9190 ext. 34 or
on Monday, January 4, 2016. email at jgeiser@cpco.on.ca.
Voice and email messages received If assistance is required for CPCO’s
over the holidays will be returned on Long Term Disability Program, contact
January 4, 2016. Johnson Inc. at 1.877.709.5855.
SHARE YOUR STORY WITH SHARE YOUR STORY WITH
PRINCIPAL
CONNECTIONS CPCO BLOG
We are always looking for interesting articles. Submissions We want to know what’s happening in your school community.
should be 800-1000 words. Images should be 300 dpi Send stories about new initiatives, events and any other
minimum and in jpg, tif, or png formats. Please do not special happenings.
reduce the size of digital images.
Submissions should be 300-800 words. Images should be in
Send the articles in Word format only to Editor, jpg or png formats.
Deirdre Kinsella Biss at dkinsellabiss@ cpco.on.ca
Send your stories in Word format only to Communications Officer,
Upcoming themes and deadlines: Andie McHardy-Blaser at amchardy-blaser@ cpco.on.ca
SUMMER 2016 - Transformative Education
Articles due by April 8, 2016 blog.cpco.on.ca
CPCO reserves the right to edit all materials. Please understand that CPCO reserves the right to edit all materials. Please understand that
a submission does not automatically guarantee publication. a submission does not automatically guarantee publication.
Winter 2015 • Volume 19 • Issue 2
C AT H O L I C
ONTARIO
IN THIS ISSUE PRINCIPALS’
COUNCIL
EDITORIAL, ADVERTISING & SALES
IN THE SPOTLIGHT
Deirdre Kinsella Biss, Editor
Exploring Math through Indigenous Culture | 4 dkinsellabiss@ cpco.on.ca
Fostering Indigenous Inclusive Schools | 8 Ania Czupajlo, Senior Designer/Principal Connections Art Director
aczupajlo@ cpco.on.ca | ext. 25
Sharing Cultures - Shaping Futures | 10
John Nijmeh, Advertising Manager
The Metaphor of the Circle | 13 events@ cpco.on.ca | ext. 28
10 Steps to Start the Conversation | 16 Gaby Aloi, Manager of Corporate Operations
Indigenous Education | 18 galoi@ cpco.on.ca | ext. 26
Native Spirituality and Catholic Praxis | 22
3 Good Ideas | 24 Sharing Cultures - Shaping Futures 10 CORPORATE, PROGRAMS & SERVICES
Recognizing Student Voice | 43 Wayne Hill, President
Reflections by Richard Wagamese | 46 president@ cpco.on.ca | ext. 22
Paul Lacalamita, Executive Director
placalamita@ cpco.on.ca | ext. 23
Hannah Yakobi, Marketing & Communications Manager
hyakobi@ cpco.on.ca | ext. 38
KEEPING YOU INFORMED
Andie McHardy-Blaser, Communications Officer
amchardy-blaser@ cpco.on.ca | ext. 30
Creating Conditions for Success | 20 Luciana Cardarelli, Program & Member Services Coordinator
The Need for Reconciliation | 27 lcardarelli@ cpco.on.ca | ext. 37
Creating Space for Elder Knowledge Vanessa Kellow, Professional Learning Assistant
in our Catholic Schools | 28 vkellow@ cpco.on.ca | ext. 31
The First Nations, Métis and Inuit Joe Geiser, Protective Services Coordinator
3 Good Ideas 24 jgeiser@ cpco.on.ca | ext. 34
Collaborative Inquiry Initiative | 32
Ron McNamara, Protective Services Assistant Coordinator
Storytelling, Art & Indigenous Knowledge | 34 rmcnamara@ cpco.on.ca | ext. 27
Crossing the Borders of Catholicity, Maria Cortez, Administrative Assistant
FNMI Teachings and Technology | 36 mcortez@ cpco.on.ca | ext. 32
Leadership that Supports Indigenous Bessy Valerio, Receptionist
Ways of Knowing and Learning | 38 bvalerio@ cpco.on.ca | ext. 21
The Art of the Medicine Wheel | 40
Using the Medicine Wheel | 44 We thank all those who contributed to this issue.
Pow Wow | 48 Please note, however, that the opinions and views
expressed are those of the individual contributors and are
not necessarily those of CPCO. Similarly, the acceptance
of advertising does not imply CPCO endorsement.
The Art of the Medicine Wheel 40 Publications Mail Agreement No. 40035635
IN EVERY ISSUE
No part of this publication may be reproduced in whole or
in part without written permission of CPCO.
Education is for Everyone! | 2
A Time for Inclusion | 3 Copyright ©2015 Catholic Principals' Council | Ontario.
All rights reserved.
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CONTACT US
Catholic Principals’ Council | Ontario
Aboriginal Education Box 2325, Suite 3030, 2300 Yonge Street
Toronto, Ontario M4P 1E4
Cover design by Ania Czupajlo
1.888.621.9190 toll free • 416.483.1556 phone
416.483.2554 fax • info@ cpco.on.ca
As principals and vice-principals, we embrace the diversity www.cpco.on.ca
and uniqueness that exist in our schools. Our Catholic schools
should be a place of welcome, a place of respect and caring, and We would like to acknowledge that the CPCO
a place of acceptance and friendship. office is on the traditional territory of the
Mississaugas of the New Credit First Nation.
Our call is to ensure that the needs of all our learners, including
@CPCOtweet
Aboriginal students, are being met through the education we #leadCPCO
linkd.in/1vBkhw3
deliver and the inclusive environment we create.
blog.cpco.on.ca youtube.com/CPCOtoronto
FROM THE PRESIDENT
Wayne Hill
Education is for Everyone!
As educators and
A while back I read a column in the Catholic school traditions and beliefs of Canada’s
Globe and Mail written by Naheed
Nenshi, the Mayor of Calgary. In
leaders, we now have First Peoples. We have asked school
leaders to share their own success
expressing his concern for the potential the opportunity stories in their schools.
of bias and racism to isolate segments of
our society he writes, and responsibility We cannot pretend that we are getting
At our best we’ve figured out a simple
to build on our everything right. After all, this is a
journey and there is much work to be
truth: we’re in this together. Our common strengths, done. But we are in this together. We
neighbour’s strength is our strength. can learn from each other and build on
The success of any one of us is the to create changes each other’s strengths. Together, we
success of every one of us. More
importantly, any one failure is all
that make our can ensure that education is inclusive
for everyone and that no child or young
our failure, too. schools welcoming person feels left out. I thank you for
your work, your dedication and your
This quote clearly connects to Aboriginal and inclusive to all commitment to each and every one of
Education in Ontario. Even though we your students.
have shone the light on our Aboriginal our students.
students and identified issues and I want to take this opportunity to
concerns, we have much yet to do to thank all of our practising Associates
nurture student success and well-being. for their steadfast resolve and support of our students and
school communities over the course of the labour disruption.
As school leaders, we must address the achievement gap
with our Aboriginal students. We must ensure equal access I know how difficult a task it has been, how many long hours
to education, improved literacy and numeracy skills, in- you have put in, and the demands that this has placed on you
creased graduation rates and problem-solve drop out rates. and your families. What was evident throughout was your
We must find ways of engaging these students in post-sec- commitment to your school community and to Catholic
ondary studies. education. We all knew that this would end, and on that day
we needed to emerge with our relationships intact and our
As educators and Catholic school leaders, we now have the communities whole. You have seen to that and your efforts are
opportunity and responsibility to build on our common to be applauded!
strengths, to create changes that make our schools welcoming
and inclusive to all our students. May the hope, the peace, the joy, and the love represented by
the birth in Bethlehem fill our lives and become part of all that
This issue of Principal Connections focuses on various we say and do this Christmas and throughout the school year.
aspects of Aboriginal Education. We have invited Elders
and FNMI community leaders and educators to share their May God continue to bless you in your work.
stories, teachings and wisdom. We have examined many
of the commonalities between our Catholic faith and the
2 Principal Connections • Winter 2015 • Volume 19 • Issue 2
FROM THE EXECUTIVE DIRECTOR
Paul Lacalamita
A Time for Inclusion
I trust this issue
The reasons why I believe in CPCO are will provide new learn to respect and grow familiar with
many. But none are more important
than the fact that as a professional as-
learning and the heritage and traditions of Canada’s
Aboriginal peoples.
sociation CPCO serves as a unifying
voice for the principals and vice-princi-
inspiration as you As you read this, labour relations
pals who work to bring exemplary lead- work to ensure that continue to be a priority for CPCO
ership to Catholic school communities staff as we prepare for principal/vice-
across our province. the needs of our principal negotiations with trustees
and the government.
The type of leadership our Associates First Nations, Métis
are called to practise – and indeed
what CPCO teaches in our Principal
and Inuit students CPCO has met several times with OPC
and ADFO to prepare for upcoming
Qualifications Program – is that of
servant leadership. Our leadership is
are met in your provincial government and Trustee
meetings regarding Principal/Vice-
steeped in the model of Jesus. Through schools ... principal terms and conditions of
Jesus we learn about truth, leadership employment. We anticipate beginning
and the importance of community. this process in earnest in January 2016.
In the meantime, our Protective Services staff continue to work
This issue of Principal Connections is themed around diligently on your behalf by preparing and engaging members’
Aboriginal Education. It explores our role, as Catholic school lead negotiators through regional meetings. Interest-based
leaders, who are called to embrace inclusiveness and create bargaining , review of contracts and data collection are but a
successful schools that are welcoming to all. few topics that will be covered at these meetings.
Many of the articles reflect the 4Rs of Indigenous pedagogy: Recently CPCO launched an online mental wellness re-
Respect, Reciprocity, Relevance and Responsibility. I’m sure source, available to Associates. Starling Minds provides
you will find that there are strong parallels between these education and training to help manage stress and over-
4Rs and our Catholic faith values, especially when viewed come anxiety and depression. This service came about as
through the type of trust and relationship building that is key the result of feedback from Associates, who have indicat-
to successful servant leadership. ed the need for support in managing their mental health,
increasing their coping skills and helping them become
The benefits of incorporating Indigenous ways of knowing and more resilient to stress. This online resource is available
learning in our schools are too obvious to ignore. The cross- to Associates at www.cpco.on.ca/starlingminds. Should
overs with leadership in particular seem very relevant as we you wish to learn more about Starling Minds itself you may
come to appreciate that it is not only ideas and vision that are do so at starlingminds.com.
prerequisites of great leaders but also beliefs and convictions.
As the blessed season of Christmas approaches I want to thank
I trust this issue will provide new learning and inspiration as you you all for being a gift to your school communities and for your
work to ensure that the needs of our First Nations, Métis and commitment to Catholic education. May this holy season of
Inuit students are met in your schools, and that all our students Advent root us all in faith, hope and love.
Principal Connections • Winter 2015 • Volume 19 • Issue 2 3
Dr. Ruth Beatty, Lakehead University
Exploring Math through Indigenous Culture
C
hristina enters the Grade 3 classroom and sits on a low stool and appreciation of Indigenous perspectives and values. This project was
in front of a group of cross-legged students. She opens up a developed to explore how to co-design and co-teach units of instruction
small box and, smiling at the children, hands out some bead that are culturally responsive and conform to the National Council of
bracelets for them to look at. “So, loomwork is done with Teachers of Mathematics (NCTM) Standards and practices.
glass and sometimes plastic beads. A very long time ago this kind of work
was done with the sinew from animals – that’s the muscles from animals’ Research has shown that creating connections between math instruction
legs – you dry it up and it would make thread. And then beads were made and Indigenous culture has had beneficial effects on students’ abilities
from shells, and porcupine quills and all kind of things that you’d find in to learn mathematics (Cajete, 1994; Lipka, 1994). Long-term studies
nature. And then after that, when people started trading for glass beads, by Lipka (2002, 2007), Brenner (1998) and Doherty et al. (2002) found
we started using glass beads, and then plastic beads.” Christina then shows that culturally responsive education in mathematics had statistically
the students a loom with some beadwork on it. significant results in terms of student achievement. Reform-based
mathematical instructional practices are aligned with many aspects
This is the beginning of a Grade 3 mathematics unit, focusing on of Indigenous teaching in that both emphasize experiential learning,
multiplicative thinking, and algebraic and proportional reasoning. modelling, collaborative activity and teaching for meaning over rote
Christina is a member of the Algonquins of Pikwakanagan First Nation memorization and algorithm efficiency.
and is the Operations Manager of their cultural centre. She is also an
expert loomer. She and the classroom teacher Anne are part of a larger One of the most important components of this project has been
research project investigating the connections between Indigenous placing Indigenous cultural practices at the heart of an inquiry-based
cultural practices and the Western mathematics found in the Ontario approach to teaching mathematics. Four research teams, made up
mathematics curriculum. of Indigenous educators and artists and non-Native educators, have
explored the powerful mathematical thinking that emerges when
Ministries of Education across Canada have recognized the need to First Nations community members are invited to co-create and co-
explicitly incorporate Indigenous content to support identity building deliver units of instruction.
4 Principal Connections • Winter 2015 • Volume 19 • Issue 2
In Renfrew County, Christina and her
team worked with Grade 1 students to
create bead bracelets, with an emphasis on
proportional reasoning and spatial sense. In Grade 6,
students have designed round beaded medallions and, in the
process, discovered mathematical concepts such as fractions,
algebraic relationships, and pi. In Kenora, Kindergarten
students worked with members of the Wauzhushk Onigum
First Nation to explore the mathematics of dreamcatchers,
while Grade 4 students delved into the complicated spatial
reasoning of the peyote stitch. In Barrie and Orillia, teachers
with Simcoe County worked with an expert loomer to explore
patterning, fractions and spatial transformations. And in Moose
Factory, we have begun work with Cree educators and teachers to
think about the mathematics of creating fishing nets.
One of the most positive outcomes cited by participants has been
further developing the relationships between school and First Nations
communities. Prior to starting any of the research the teams met with
community leaders who shared their insights and guidance. As the work
progressed, regular meetings were held with members of the community
to share updates through short videos and/or newsletters. Each research
team has worked to strengthen these connections and facilitate ongoing
communication so that First Nations perspectives are incorporated in a
cohesive and authentic way.
The research teams have been extremely enthusiastic about the robust
mathematical understanding that has emerged from the work (e.g.,
Beatty & Blair, 2015a; 2015b). As Tamara Whiteduck, another member The students were then given this Grade 3 EQAO question that asks
of the Algonquins of Pikwakanagan First Nation and part of the Renfrew students to predict what the eighth shape in a repeating sequence of five
County team put it, “These projects just seem to be overf lowing with shapes will be.
math opportunities!”
The teams have also been amazed at the connections to the curriculum
documents. For instance, Grade 3 teacher Anne realized that looming
could potentially be the basis for all of her mathematics teaching. “I kept
coming across big ideas in every strand of the math curriculum that
connected with the beading,” she explains.
The understanding students constructed while engaged in these First
Nations activities also carried over to more artificial “school math”
questions. For example, students in Anne’s class explored the structure of
the five-column core of a pattern and were able to predict what any column
would look like further down the sequence – that any column ending in a “5”
would be identical to the fifth column, any column that was a multiple of “5”
subtract “1” would look like the fourth column.
Principal Connections • Winter 2015 • Volume 19 • Issue 2 5
This item can be answered by simply extending the pattern and counting This project demonstrates the importance, and powerful potential, of
to the eighth shape. However, the students who had previously had many using Indigenous content as a way of delivering mathematics instruction.
conversations about the mathematics of looming realized they were Valuing the cultural perspectives from the local First Nations
analyzing the same kind of structure as their beading patterns and were community, and involving community members in the design, delivery
able to use algebraic reasoning to predict the correct shapes anywhere in and assessment of mathematics lessons has resulted in meaningful and
the sequence. They reasoned that any multiple of “5” subtract “1” would be engaging learning experiences. As much as this research has been about
a circle, or that the 108th shape would be a square because the 110th shape math, it has also been about a process of reconciliation, and valuing a
(a multiple of 5) would be a triangle, then subtract (go back) two shapes. distinct worldview and knowledge system that has historically been
excluded from the classroom.
The teachers speculate that, in part, this powerful thinking is due to the
fact that students are able to explore mathematics as they create beautiful
works that have cultural and emotional significance. Students can learn This project was conducted in partnership with Danielle Blair, Provincial
Mathematics Lead, on assignment with the Ontario Ministry of Education.
complex math concepts not by having these superimposed on an activity,
Funding was provided through a SSHRC Insight Development Grant, and
but rather as they arise from the activity naturally. through the Ontario Ministry of Education.
References
For First Nations students, this project has provided an opportunity
Beatty, R., & Blair, D. (2015a). Indigenous pedagogy for early mathematics:
to heighten their sense of pride. As one community member states Algonquin looming in a grade 2 math classroom. The International Journal of
“Sometimes our kids face social barriers. But this puts their culture at Holistic Early Learning and Development, 1, 3-24. (refereed)
the centre. At first, the non-Native kids are curious, and then they’re
Beatty, R. & Blair, D. (2015b). Connecting Indigenous and western ways of
interacting with art and math in a hands-on and fun way. It gives the
knowing: Algonquin looming in a grade 6 math class. Proceedings of the 37th Annual
Native kids an opportunity to show their identity.” It has also been Meeting of the Psychology of Mathematics Education, North American Chapter.
important for all students to learn from community members teaching
in the classroom, and see that the knowledge brought by these members Brenner, M.E. (1998). Adding cognition to the formula for culturally relevant
instruction in mathematics. Anthropology and Education Quarterly, 29(2), 214-244.
is honoured and respected.
Cajete, G., (1994). Look to the mountain: An ecology of indigenous education.
Placing Indigenous culture at the heart of mathematics instruction, and Durango, CO: Kivaki Press.
learning through that cultural perspective, has led to our re-thinking what
Doherty, W.R., Hilbert, S., Epaloose, G., & Tharp, R.G., (2002). Standards
it means to teach and learn mathematics. Mike, a Grade 6/7 teacher from
performance continuum: Development and validation of a measure of effective
the Renfrew County DSB laments, “I feel like as kids we were robbed in pedagogy. The Journal of Educational Research 96(2), 78-89.
terms of how we were taught math! Incorporating traditional ways of
knowing, and working with Christina and the team has totally changed my Lipka, J., Sharp, N., Adams, B., & Sharp, F., (2007). Creating a third space for
authentic biculturalism: Examples from math in a cultural context. Journal of
viewpoint on how I teach math now. The kids are so much more engaged
American Indian Education, 46(3), 94-115.
and excited, and there’s so much context for the mathematics.”
Lipka, J. (2002). Connecting Yup’ik elders knowledge to school mathematics. In M. de
And as an artist, Christina has reflected how this experience now impacts Monteiro (Ed.) Proceedings of the Second International Conference on Ethnomathematics
(ICEM2), CD Rom, Lyrium Communacao Ltda, Ouro Preto, Brazil.
her artistic process. “It’s easier to create patterns once you understand that
there are numbers there, not just beads, so I’ve started looking at it from a Lipka, J. (1994). Culturally negotiated schooling: Toward a Yup’ik mathematics.
totally different perspective.” Journal of American Indian Education, 33, 14-30.
6 Principal Connections • Winter 2015 • Volume 19 • Issue 2
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Dr. Pamela Rose Toulouse, Laurentian University
FOSTERING INDIGENOUS
INCLUSIVE SCHOOLS
Integrating Indigenous teachings and values into the school community is a challenge that
principals and vice-principals are entrusted with today. This comprehensive task is one that
is framed within the Ontario First Nation, Métis and Inuit Education Policy Framework (2007);
however, the implementation of this framework in provincial schools is varied in its results.
School leaders are the day-to-day champions of inspiring and facilitating transformational change.
Principals and vice-principals have the unique opportunity to foster a school culture that honours
Indigenous peoples and their worldviews. So, how can this be done? What are the strategies, factors
and resources that contribute to a school that is First Nation, Métis and Inuit (FNMI) inclusive?1
This article explores the challenge through key questions (with suggestions for change) in the
physical, emotional, intellectual and spiritual domains.
THE PHYSICAL THE EMOTIONAL
The physical domain refers to the spaces (walls, The emotional domain refers to authentic connections
architecture, signage, outdoor areas, branding) that made with the FNMI community. It is further described
your school represents and occupies. It goes beyond as the concrete and co-developed strategies for FNMI
bricks and mortar and responds to the presence that community engagement. Questions to reflect on and
your school emits. Questions that focus on the inclusion further research are:
of Indigenous peoples in these spaces are: • Is there a parental/guardian engagement plan in
place that focuses on FNMI families? Are there
• Does the school environment reflect FNMI linkages in this plan made with various agencies to
culture? Take a concrete look at the entry, library, support FNMI families?
bulletin boards, cafeteria, gymnasium, offices and • Do you have connections to FNMI groups and
other rooms. resources that are available in the area? Fostering
• Is there language that reflects the FNMI these connections will be critical to your linking
communities in your area? Have you identified the FNMI students, families and teachers/staff with
Nation 2 – the FNMI community – that the school appropriate services and knowledge keepers.
community resides upon? Every school in Ontario • Do you know who your FNMI students are?
is built on Indigenous lands or treaty territories. What about their familial status? Many FNMI
Acknowledging the territory upon which the school families include extended members that are
is built is fundamental to respectful leadership. highly involved in child rearing. Accessing
• Are there Indigenous symbols or teachings this information may be as easy as examining
visible for students and staff? Once you have the nominal roll through existing tuition
done this inventory, it is critical to do a member agreements with First Nation communities, or
check. This means working with your FNMI through information acquired in a board-wide
Lead, FNMI education counsellor or respective planned FNMI self-identification strategy, or
Indigenous organization to assess the quality of (the most sustainable) your connections with
these spatial messages. FNMI human resources.
8 Principal Connections • Winter 2015 • Volume 19 • Issue 2THE INTELLECTUAL CONCLUSION
The intellectual domain refers to the curriculum, policies and profes- A holistic approach that addresses the physical, emotional, intellectual and
sional learning communities that are available in the school and board at spiritual domains is one of the ways for principals and vice-principals to
large. Questions to consider as part of this journey towards Indigenous integrate Indigenous teachings and values into the school community. It
inclusion are: is a task that requires a school leader to be open-minded, committed and
• Does the school curriculum include FNMI resources at all levels responsive to change. The benefits of infusing Indigenous worldview
in a meaningful way? Examine long-range plans to determine into the school environment goes beyond building relationships, it is
opportunities for Indigenous enrichment. Assess the availability and fundamental to learning communities that are constructed upon principles
diversity of FNMI resources in your library. of compassion, truth, citizenship and reconciliation.
• Who is your board’s FNMI Lead? And if there isn’t one, what steps
are needed to create this critical position for your school? There
are FNMI Leads all across Ontario that are doing amazing work in References
raising the profile of Indigenous pedagogy in schools. 1
FNMI is the abbreviated term for First Nation, Métis and Inuit. FNMI and the
• Are there professional development opportunities for teachers to learn word Indigenous will be used interchangeably in this article.
about implementing FNMI resources? Many educators are hesitant
about infusing FNMI teachings out of fear of getting it wrong. Relevant
2
Nation refers to the FNMI community that the school is located on. Every school
in the province of Ontario is built on Indigenous lands or treaty territories.
PD can address these vulnerabilities in a supportive manner.
• Has your board created and/or adapted an Indigenous Presence in Ontario Ministry of Education. (2007). Ontario First Nation, Métis and Inuit
Our Schools Handbook (2013)? There are many examples across the Education Policy Framework. Toronto, ON: Queen’s Printer.
province of Ontario that are wise practices. These handbooks are
Lakehead Public Schools. (2013). Aboriginal Presence in Our Schools: A Cultural
valuable for teachers and staff in understanding basic information
Resource for Staff (Edition 3, Working Document). Thunder Bay, ON: Same as Author.
about FNMI peoples in the area, as well as implementing culturally
appropriate teaching and communication strategies.
• What types of relationships exist with Indigenous organizations in
the critical areas of assessment, literacy, numeracy and mental health?
These organizations are leaders in Indigenous research and have
access to information/tools/services that are relevant for all students.
Dr. Pamela Rose Toulouse is an Associate Professor in
the Faculty of Education at Laurentian University in
THE SPIRITUAL Sudbury, Ontario. She is also a proud Ojibwe woman
from Sagamok First Nation.
The spiritual domain refers to the school culture and evidence-based con-
scientiousness in appreciating Indigenous worldview. It further signifies
the building of meaningful relationships with the Indigenous community
in a reciprocal and respectful way. Questions to investigate are:
• Are Elders, Métis Senators and FNMI cultural resource people
accessible to the school? These human resources provide a first-hand
learning experience that cannot be duplicated. Their knowledge and
skills are examples of primary sources. How Important Is It To See Yourself Reflected In
School? Video by Pamela Toulouse
• Are there opportunities for classes to link with FNMI geographical
bit.ly/1OeKJFW
sites of significance? Going to a location where history lives OR a
place that has special meaning for Indigenous peoples is central to
experiential learning. A school leader has the opportunity to provide
connections to the community and access funds for classes to attend
a place of cultural importance. Learn More
• What types of FNMI events does your school plan OR attend in an
FNMI setting? June 21 is National Aboriginal Day, however, there Ontario First Nation, Métis and Inuit Education Policy
are so many Indigenous events and celebrations that can be infused Framework (2007)
www.edu.gov.on.ca/eng/aboriginal/fnmiFramework.pdf
into the school calendar.
• How do you assess the integration of FNMI teachings/resources/
Teaching First Nations Children: Lakehead University
connections and their impacts on the school (students, teachers,
www.edu.gov.on.ca/eng/aboriginal/1ALakehead.pdf
staff, administration)? This is crucial and requires a multi-layered
inquiry approach. Evaluating change (positive/negative) is needed Capacity Building Series: Student Voice
as signs for the direction your school needs to take in the area of bit.ly/1Gwcya4
Indigenous inclusion.
Principal Connections • Winter 2015 • Volume 19 • Issue 2 9Kevin Greco, Principal
St. Marguerite d’Youville
Dufferin-Peel CDSB
SHARING CULTURES
SHAPING FUTURES
St. Marguerite d’Youville bridges schools
of the North with schools of the South
student/teacher excursion to Iqaluit, Nunavut, is just one of
the many ways St. Marguerite d’Youville Catholic Secondary
School is working toward building a bridge and meeting the
goals outlined in the Ontario First Nation, Métis, and Inuit
Education Policy Framework, 2007.
This framework and the Ontario Indigenous Education Strategy state
that the ministry, boards and schools must work together to improve
the academic achievement of Indigenous students and close the gap in
academic achievement between Indigenous and non-Indigenous learners.
The ministry has identified a number of overriding issues affecting
Indigenous student achievement. St Marguerite d’Youville Catholic
Secondary School is attempting to address the issue that there is a lack of
understanding within schools and school boards of First Nation, Métis
and Inuit cultures, histories and perspectives.
Our school has engaged in many approaches to foster greater understand- THE IQALUIT EXCURSION
ings. These include staff professional development, First Nations, Métis,
Inuit Studies course offerings, school-wide presentations, classroom The Iqaluit excursion is an extension of our learning and our vision to
workshops, enhanced resources for our library, incorporating Indigenous build awareness and understanding of the complexities of Inuit culture
education into our Alternative Education Program and, most recently, a and history and to begin to provide a curriculum that facilitates learning
nine-day student excursion to Iqaluit, Nunavut with Archbishop Romero about all Canada’s First Peoples. The intent is also to help develop
Catholic Secondary School. community partnerships and implement strategies that facilitate increased
participation by First Nation, Métis and Inuit communities in Catholic
With extensive support at the system level and through collaboration school curriculum.
with the Dufferin-Peel CDSB Program Department we were able to
“facilitate professional development opportunities for teaching staff During their time in Nunavut, our students had opportunities to dialogue
to assist them in incorporating culturally appropriate pedagogy into with Inuit Elders, explore the vast and beautiful northern landscape, and
practice to support Aboriginal student achievement, well-being and sample traditional country food including arctic char, ptarmigan, beluga,
success” and “identify opportunities for the sharing of promising polar bear, caribou and bannock. They also spent time with the Inuit
practices and culturally appropriate/responsive resources to better meet community. Here they were able to learn about amauti, sing and drum
the learning needs of First Nation, Métis and Inuit students” as outlined with Inuit throat-singers, listen to traditional story-telling, build igloos,
in the Ontario First Nation, Métis, and Inuit Education Policy Framework practise Arctic Winter Games and make traditional tools such as ulus. Our
Implementation Plan 2014. students heard first-hand from experienced hunters about the traditional
10 Principal Connections • Winter 2015 • Volume 19 • Issue 2All students in Ontario will have knowledge and appreciation of contemporary and traditional
First Nation, Métis and Inuit traditions, cultures and perspectives.
Ontario First Nation, Métis, and
Inuit Education Policy Framework, 2007
LEARNING BESIDE EACH OTHER
ways of surviving out on the land in a harsh landscape in unforgiving Fundamental to the Iqaluit excursion are activities that highlight Reciprocal
weather. They went dog sledding, hiking, visited Hudson Bay Ridge Teaching. This coincides with the Four Rs of Indigenous education reform
and, during their Arctic College tour, they were invited to a fashion show and is aligned with our Catholic School Graduate Expectations. Both
hosted by the Fur Design Program. teacher and students are discerning believers formed in the Catholic
faith community, intent on participating in the transformation of society.
Students were also able to tour Nunavut’s Legislature. Students Learning beside each other on a journey to better understand human
engaged in discussions with Elders, professors and politicians around dignity and equality.
social and geopolitical connections between the developed and
developing parts of Canada. Nunavut Premier Peter Taptuna and In our pursuit of lifelong learning and in an attempt to be responsible
Commissioner and Assistant to Premier, Ed Pico spent time with citizens embarking on this excursion helped our Non-Indigenous students
our teachers providing first hand insight into some of their current to better understand from where Indigenous students operate. Significant
challenges. Pre and post learning activities exposed students and staff learnings came from the visits to Iqaluit schools. Our students facilitated
to the unique contemporary and traditional First Nation, Métis and fun interactive workshops for elementary students. Through dialogue
Inuit cultures and histories. They were also learned about social justice and presentations with the secondary students, they compared adolescent
issues and outreach within our own Country. experiences, issues and concerns in the north and south cultures.
Principal Connections • Winter 2015 • Volume 19 • Issue 2 11BUILDING OUR BRIDGE
Through our Iqaluit excursion our students experienced first hand
Indigenous sovereignty issues, and the barriers facing Indigenous
peoples in education and employment. They heard directly from
teachers, students, Elders and government officials about the
challenge of maintaining cultural identity while living harmoniously
within modern Canadian society. They critically analyzed negative
stereotyping of Indigenous peoples and learned how Indigenous
identity is closely linked to the physical environment. They have begun
to understand Indigenous peoples’ strong relationship to the land.
Another significant focus of the project was exploring the need to
promote dialogue and reconciliation in the relationship between
Indigenous and non-Indigenous peoples, as well as attempting
to understand the historical relationships between Indigenous
peoples and the Canadian government and Church. Our students
entered into authentic, realistic and sometimes blunt discussions on
social, political, and economic issues important to Inuit individuals
and communities in Canada. Our days spent at the Iqaluit
schools allowed our students to hear from other students about
the challenges facing Inuit youth in Canada and contemporary
Indigenous education and health issues.
Our hope for our students is that they will begin to unravel truth
and wholeness of our Canadian history. If we ignore any part of our
Canadian history; our history is not complete. As Catholic educators
we are called to build these relationships and share with First Peoples
of Canada as allies in the pursuit of reconciliation with all Canadians.
We believe this type of experiential learning empowers our students
with first-hand knowledge so they can act as agents for change
in the future. This outreach extends beyond a charity model to
understanding the complexities of resources, governance, politics
and the global citizenship as steward of our God-given resources.
As part of this yearlong project the students built strong positive
connections with local First Nations and Northern Inuit groups.
Sharing Cultures, Shaping Futures - Nunavut 2015
video: bit.ly/1XczPWX
TeachOntario Talks multimedia blog
www.teachontario.ca/community/explore/
teachontario-talks/blog
Learn More
Capacity Building Series: Cultural Responsive Pedagogy
bit.ly/1gnN1hP
As Solid Foundation: Second Progress Report on the
Implementation of the Ontario FNMI Education Policy Framework
www.edu.gov.on.ca/eng/aboriginal/ASolidFoundation.pdf
12 Principal Connections • Winter 2015 • Volume 19 • Issue 2Pam Garbutt, Principal, St. Timothy Elementary School
Tammy Webster, FNMI Consultant, Waterloo CDSB
THE METAPHOR OF THE CIRCLE
Infinite possibilities for leading and learning: the circle in First Nations and Christian cultures
Without beginning or end, circles commonly represent unity, wholeness and
infinity. Circles are often seen as protective symbols. For example, standing
within a circle can shield a person from dangers or influences from the outside.
The circle itself signifies inclusion, safety and belonging.
Many of the world’s religions and cultures refer to the symbol Since the beginning of man, the human experience of real-
and metaphor of the circle to depict and explain inclusivity ity and mystery has been linked to the symbol of the circle.
and equality. In our Catholic tradition, circles are inferred in The directions on a compass, the positioning of the sun, the
many faith-based concepts. Christ is worshiped as the Alpha progression of the seasons, the relationship between the ele-
and Omega, meaning He is the first and the last, the beginning ments of life, the earth, sun, water and air, the journey from
and the end of all creation. Our liturgical year follows a cyclical life to death, all follow cyclical patterns. The circle itself is
pattern including the liturgical seasons of Ordinary time, Advent, a metaphor used to describe all aspects of life and a person’s
Christmas, Lent and Easter. The most revered of our beliefs, the unique and yet interconnected role within God’s creation of
Resurrection cycle and Paschal Mystery connect to the cycle of the universe.
dying and rising above our earthly sufferings.
Principal Connections • Winter 2015 • Volume 19 • Issue 2 13ESS BA
EDN LA
NC
T
EC E
WEST NORTH
N
/R
ON
emotional mental
ES
-C
PE
personal cultural
ER
CT
INT
generational epistemological
reason movement
"figure it out" "do it"
heart & head language
SOUTH EAST
physical spiritual
ecological local knowledge
time cultural, worldview
"relate to it" vision
INT
land "see it"
ER
SS
teachings
-R
AT
NE
EL
stories E
I ON OL H
SH W
IP
Bell, N. (June 2014). Teaching by the Medicine Wheel: An Anishinaabe framework for Indigenous education. Education Canada, vol. 54(3)
First Nation peoples, recognize the importance of the circle Bell’s Medicine Wheel diagram included with this article,
in much of their teachings. The circular “Medicine Wheel” reviews the circle divided into quadrants. These symbolize the
represents Wakan-Tanka or “The great everything” or universe. gifts of the four Directions. In the East, the gift of vision is found,
The Medicine Wheel is among the oldest of the First Nation where one is able to see. In the South, one uses the gift of time in
traditions and essentially teaches the meaning of life through which to relate to the vision. In the West, the gift of reasoning is used
their central belief that promises unending and judicious care for to figure out the vision. In the North, one uses the gift of movement
the land and each other. to do or actualize the vision. (Bell, June 2014) The fourth gift
importantly, involves creating healing and change. Change and
understanding is only possible when the other directions have
The Medicine Wheel previously been considered.
The First Nations concept of medicine is not the same as the According to Bell, “Understanding First Nations knowledge
modern medicine that we think of today. It is not a procedure or and worldview begins with Medicine Wheel teachings (vision,
pill that can cure a person’s physical ailment. The First Nations time, reason, movement ) and the actions of these gifts; see it,
people refer to medicine as the vital power or force that is inherent relate to it, figure it out, do it. These actions in turn connect to
in nature itself and to the personal power within one’s self which the learning processes of awareness, understanding, knowledge
can enable one to be whole, complete and well. and wisdom. (Bell, June 2014)
MEDICINE = ENERGY = POWER = KNOWLEDGE First Nations spirituality as depicted in the Medicine Wheel, can
easily be compared to our Catholic faith, tradition and culture.
It is important to note that the Medicine Wheel can mean many We grow and develop in a natural and holistic way, whereby
things on many levels. It has been said that the grains of sand teaching and learning are lifelong quests nurturing our mind,
on the beach can outnumber the teachings and mysteries that body and spirit toward understanding God’s purpose and plan
the wheel or circle can attempt to explain. The Medicine Wheel for our existence. Catholic social justice teaching calls us to be
depicts a circle of self-awareness and knowledge that gives one a visible and active source of healing in the world, connecting
power over one’s life. Each First Nations clan may have their the human mind, body and spirit in deep caring for each other.
own interpretation of the wheel based on their location. Nicole Catholic liturgical expression emphasizes the cycle of repentance
Bell comments, “There is no right or wrong way to represent the (see), listening to the Word (time), relating the Word to our
wheel.” The common understanding is that the wheel represents lives (reason) and going forth, (movement) to make a positive
the interconnectedness and interrelatedness, balance, and difference in the world in the name of God The Father, The Son
respect of all things in nature and the universe. and The Holy Spirit.
14 Principal Connections • Winter 2015 • Volume 19 • Issue 2Circles Forward
The Medicine Wheel, can represent limitless metaphors Health and Physical Education Curriculum
related to our earthly experience. This is worthy of
consideration and reflection in contrast to our experience
of Catholicism. How can we find personal wellness and
Catholic Administrators' Toolkit
wholeness by adopting a mindset that actively seeks, accepts
and connects us to the cycles found within our lives? How
does our spiritual wisdom grow and change throughout our
lives? How can we use our God-given/creator-given gifts
and talents to benefit others on their life journey?
The teachings of the Medicine Wheel in comparison to
the teachings of our Catholic faith offer an educational
framework that can be applied to any spiritual learning
and discernment. Good leaders understand the power
found in the metaphor of the circle. This is because the
fundamental concepts of connectedness, inter-relationship,
balance and respect are valuable for all. (Bell, June 2014)
These values resonate in the hearts of all humans. This is
the place where the mind, body and spirit converge and the
opportunities to learn about oneself are endless.
We are holistic beings seeking understanding and to be
understood. The circle when used in a faith-based con- This online toolkit will:
text can provide limitless possibilities to celebrate our
sense of self, belonging, power, justice and joy. Catholic • Include presentation materials (slides) for
leaders can ref lect on the symbol of the circle when estab- parents and for educators, responses to
lishing and maintaining a school culture that builds upon frequently asked questions and a facilitator’s
positivity, inf luence, healing and change. The possibili- guide with tips and strategies
ties are truly infinite.
• Build administrator understanding of the key
Reference: components and key changes in the curriculum
Bell, N. (June 2014). Teaching by the Medicine Wheel: An
Anishinaabe framework for Indigenous education. Education • Support administrator dialogue with parents
Canada, vol. 54(3)
(individually or in groups), community partners
and Catholic educators about the updated
Health and Physical Education curriculum
Want to go deeper and learn more about
using circles with students? Check out the • Support partnerships between educators and
following resource: parents to positively impact the health and
well-being of all students.
Boyes-Watson C. and Pranis K. (2015)
Circles Forward: Building a Restorative School
Community, Institute for Restorative Justice This FREE resource is available to all our
Press, St Paul MN. Associates on www.cpco.on.ca under:
www.livingjusticepress.org
Associates ▶ Resources ▶ Health and Physical Ed
Learn More
Serve. Advocate. Lead. www.cpco.on.ca
For personal mental wellness and restorative
practice, see CPCO’s new resource: C AT H O L I C Box 2325, Suite 3030, 2300 Yonge
ONTARIO
Starling Minds (Associates only). PRINCIPALS’ Street, Toronto, ON M4P 1E4
www.cpco.on.ca/starlingminds COUNCIL 1.888.621.9190 toll free
Principal Connections • Winter 2015 • Volume 19 • Issue 2 15Sandra Mudryj, Principal, St. Patrick Catholic School, Toronto CDSB
Dr. Frank Pio, ED.D., Program Support Teacher, Toronto CDSB FMNI Program
10 STEPS
TO START THE CONVERSATION
Acknowledging the 500+ year narrative of Canada’s Indigenous people for your Catholic school community
WHERE DO YOU START A MORE THAN 500-YEAR-OLD STORY TO church-run boarding schools far from their home communities. In these
BUILD AN INCLUSIVE COMMUNITY IN A CATHOLIC SETTING? schools children endured emotional, physical and sexual abuse, which
has left lasting impacts on Indigenous communities and culture. The last
As school leaders we have a moral imperative to establish tangible steps residential school in Canada closed in 1996.
to create an inclusive educational community where the narrative can be
heard and shared in a safe and respectful forum. The narrative of Canada’s As Catholic educators, we must be mindful of the past as we educate our
Indigenous peoples is one of a history of cultural and physical abuse. students in learning about the narrative of our country’s Indigenous
peoples and how as Canadians we can move forward. Engagement of
This narrative begins with the Royal Proclamation of 1493 by King students, parents and staff of First Nation, Métis and Inuit (FNMI)
Ferdinand and Queen Isabella of Spain. Pope Alexander, through the background requires us to be conscious of the history and legacy of
Doctrine of Discovery, decrees that non-Christian nations may no longer Canada’s Indigenous peoples. The pedagogy must be respectful of the
own land in the face of claims made by Christian sovereigns. In effect, traditions, culture and spirituality of Indigenous peoples.
Indigenous people were placed under the guardianship of Christian
nations. Next is the 1867 British North America Act and the 1876 Indian The following 10 steps provide examples of how the Toronto Catholic
Act, which further confirmed that Canada’s Indigenous people were under District School Board (TCDSB) began this conversation, and how
the direct control of the Canadian Federal Government. the board has set the direction for acknowledging the narrative of
our FNMI students and sharing of the story of Indigenous peoples in
Through the Indian Act, the government denied Indigenous peoples the Canada. Central to this is the building of relationships and connections
basic rights that most Canadians take for granted. This was followed with the FNMI community to help provide schools with the necessary
by the federal government’s removal of Indigenous children from their resources to engage Catholic school communities in meaningful
communities from 1820 to the 1970s. Indigenous children were placed in learning experiences.
16 Principal Connections • Winter 2015 • Volume 19 • Issue 21. BUILDING COMMUNITY 7. CLASSROOM ACTIVITIES
• Engage in dialogue with family connections within your school • Include class activities on topics such as the Blanket ceremony (www.
community (e.g. parents, students, grandparents) by creating an kairosblanketexercise.org), drum and dance presentations, treaties,
environment where the student sees themselves and their heritage demystifying false stories, stereotyping and dream catchers.
both in the school and in the curriculum. • TCDSB initiated the The Northern Spirit Games in 2007. Each year
• TCDSB created a poster campaign entitled “I AM…,” which is made 1800 elementary students from Grades 4, 5 and 6 are hosted by six
up of a mosaic of current self-identified students in the board and is high schools. The students participate in traditional First Nations,
displayed prominently in all schools. Métis and Inuit games, which focus on physical strength, agility
and endurance. This includes a hand drum session led by a FNMI
2. ROLE OF SCHOOL LEADER Knowledge Keeper. Over 20,000 students have participated over the
• As school leaders, actively seek out opportunities to participate in past nine years.
FNMI ceremonies so that you better understand the intricacies of
the heritage and cultural traditions (smudging, etc.) 8. CATHOLICITY & NATIVE SPIRITUALITY
• TCDSB hosted a CPCO conference in 2012 for Catholic principals • Invite storytellers to share FNMI oral tradition and teachings that
which featured a session entitled “Leading The Instructional convey a moral lesson that connects to our Catholic virtues and faith,
Program: Fostering An Understanding of Aboriginal Perspectives in incorporating traditional spiritual ceremonies such as smudging.
An Inclusive School Community.” • TCDSB is piloting an Elder in Residence Program. Working in
collaboration with community partners, an Elder will identify and
3. PROFESSIONAL DEVELOPMENT FOR TEACHERS address topics relevant to the health, including mental health, and
• To enable teachers to continue the story telling after the experts well-being of Aboriginal students in our board.
leave; establish professional development for teachers to ensure that • Since 2013 a traditional storyteller has visited elementary and
the message and community connections are sustainable and viable. secondary schools across TCDSB.
This comes through only when you develop a sense of trust with
community members, which is authentic and respectful. 9. MENTORSHIP
• TCDSB has hosted yearly Teacher Symposiums since 2010. Topics • Develop mentorship programs for your school that connect to local
have included FNMI curriculum, teaching and learning, culture and communities by inviting FNMI members and academic experts
identity, community and student voices. from OISE, York University, University of Toronto and McMaster
University. Mentors include Elders and mentees who are FNMI
4. RESOURCES undergraduate and graduate students, sharing their personal journey
• Each board is mandated by the ministry to have a FNMI lead teacher and stories.
to create a Board Action Plan to obtain funding and resources to • A TCDSB school mentorship program started in 2014. In partnership
support FNMI projects and initiatives. FNMI credit-bearing courses with OISE/University of Toronto, the TCDSB Aboriginal Mentorship
also receive direct ministry funding. Program is an opportunity for OISE Aboriginal undergraduate and
graduate students and First Nation Elders to work as peer mentors
5. FNMI PARTNERSHIPS with students in the classroom from Kindergarten to Grade 12.
• Foster partnerships with the Aboriginal community by inviting
Elders and FNMI organizations to develop and lead workshops for 10. OUTSIDE AGENCIES
teachers and students. • Access agencies outside of the FNMI community such as public
• TCDSB has partnered with members of FNMI communities to libraries, the Royal Ontario Museum, The Bata Shoe Museum and
create opportunities for elementary and secondary school visits on the Aboriginal Education Office at the Ministry of Education.
topics that include: History and Treaties; Contemporary Issues of • Since 2011 the TCDSB and the Toronto Public Library have hosted a
FNMI Peoples; Myths; Stereotypes and Misconceptions of FNMI series of workshops detailing First Nation, Métis and Inuit Children’s
Peoples; Protocols; Melding of Traditions and Contemporary Life. Books for Elementary teachers from Kindergarten to Grade 6.
6. SCHOOL-WIDE ACTIVITIES
• Introduce tangible initiatives to your school, such as including prayers As school leaders, we need to work in partnership with the FNMI
for morning announcements, displays in hallways, and recognition of community to tell this story to all our students. This narrative varies
June 21st National Aboriginal Day from region to region and community to community particularly within
• Since 2010, the TCDSB has hosted National Aboriginal Week with larger urban settings such as the Greater Toronto Area. The continual and
FNMI speakers, dancers, storytellers, art exhibitions and music. collaborative effort requires engagement and input with all stakeholders:
These events are open to elementary and secondary students, students, parents, staff and the FNMI community. These 10 steps are just
teachers, staff and administrators, and provide a forum to showcase the beginning. It is your role, as the Catholic instructional leader, to ensure
student work relating to FNMI themes. that the narrative continues, is shared, and becomes part of your school
culture and community.
Principal Connections • Winter 2015 • Volume 19 • Issue 2 17You can also read
