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Inuit Education and Schools in the Eastern Arctic by Heather E. McGregor Pdf
Since the mid-twentieth century, sustained contact between Inuit and newcomers has led to profound changes in education in the Eastern Arctic, including the experience of colonization and progress toward the re-establishment of traditional education in schools. Heather McGregor assesses developments in the history of education in four periods � the traditional, the colonial (1945-70), the territorial (1971-81), and the local (1982-99). She concludes that education is most successful when Inuit involvement and local control support a system reflecting Inuit culture and visions.
"This work showcases the auto-ethnographical essays of several Inuit women educational leaders who were part of the first cohort of the UPEI Master of Education (Nunavut) program, the first graduate-level university degree offered in Nunavut for Inuit educators. The nine essays include a brief biography of the authors. The authors are all long-term Inuit educators, with considerable leadership experience in Nunavut schools, communities, post-secondary contexts and the public service. These auto-ethnographical essays offer important first-hand perspectives on Inuit education, especially in reflecting on the dramatic changes that have taken place in the Eastern Arctic over the past 50 years. They provide personal research stories about the forced relocation from traditional, seasonal camps to established communities; the experiences of the first generation of Inuit who were subjected to church, federal and territorial government imposed school system; the personal, social, cultural and educational impacts of colonialism on families and individuals; the changes that took place during and following the creation of the Territory of Nunavut; as well the efforts to build or re-build a new educational system grounded in Inuit culture, values, and traditions."--
Teaching in a Cold and Windy Place by Joanne Tompkins Pdf
In 1987 Joanne Tompkins travelled to the Baffin Island community of Anurapaqtuq to take on the job of principal at the local school. This is the story of the four years she spent there and the many challenges she faced.
Canada's Residential Schools: The Inuit and Northern Experience by Commission de vérité et réconciliation du Canada Pdf
Between 1867 and 2000, the Canadian government sent over 150,000 Aboriginal children to residential schools across the country. Government officials and missionaries agreed that in order to “civilize and Christianize” Aboriginal children, it was necessary to separate them from their parents and their home communities. For children, life in these schools was lonely and alien. Discipline was harsh, and daily life was highly regimented. Aboriginal languages and cultures were denigrated and suppressed. Education and technical training too often gave way to the drudgery of doing the chores necessary to make the schools self-sustaining. Child neglect was institutionalized, and the lack of supervision created situations where students were prey to sexual and physical abusers. Legal action by the schools’ former students led to the creation of the Truth and Reconciliation Commission of Canada in 2008. The product of over six years of research, the Commission’s final report outlines the history and legacy of the schools, and charts a pathway towards reconciliation. Canada’s Residential Schools: The Inuit and Northern Experience demonstrates that residential schooling followed a unique trajectory in the North. As late as 1950 there were only six residential schools and one hostel north of the sixtieth parallel. Prior to the 1950s, the federal government left northern residential schools in the hands of the missionary societies that operated largely in the Mackenzie Valley and the Yukon. It was only in the 1950s that Inuit children began attending residential schools in large numbers. The tremendous distances that Inuit children had to travel to school meant that, in some cases, they were separated from their parents for years. The establishment of day schools and what were termed small hostels in over a dozen communities in the eastern Arctic led many Inuit parents to settle in those communities on a year-round basis so as not to be separated from their children, contributing to a dramatic transformation of the Inuit economy and way of life. Not all the northern institutions are remembered similarly. The staff at Grandin College in Fort Smith and the Churchill Vocational Centre in northern Manitoba were often cited for the positive roles that they played in developing and encouraging a new generation of Aboriginal leadership. The legacy of other schools, particularly Grollier Hall in Inuvik and Turquetil Hall in Igluligaarjuk (Chesterfield Inlet), is far darker. These schools were marked by prolonged regimes of sexual abuse and harsh discipline that scarred more than one generation of children for life. Since Aboriginal people make up a large proportion of the population in Canada’s northern territories, the impact of the schools has been felt intensely through the region. And because the history of these schools is so recent, the intergenerational impacts and the legacy of the schools are strongly felt in the North.
"In the pages of this book, you will read of the efforts of many to fearlessly audit the state of education in Nunavik. To diligently seek improvement of an already good system. To fix what is not necessarily broken so that those who come after us will have it even better than we did. The various tensions and differences of opinion are, to me, not contentious at all. The status quo, however good or excellent, is no place to stay. I think all recognize this." - Zebedee Nungak, from the Foreword As a history of the development of self-government in education, Nunavik: Inuit-Controlled Education in Arctic Quebec provides Native perspectives on formal education in Nunavik while offering readers a unique view into contemporary Inuit society. This book documents the development of education from the arrival of the first traders and missionaries in the mid-nineteenth century through the creation of the Kativik School Board and the evaluation of its operations by the Nunavik Education Task Force in the 1990s. Nunavik takes a detailed look at the complex debate of the Inuit of Northern Quebec about the purposes, achievements, and failures of the public schools in their communities, the first Inuit-controlled school district in Canada. Participants in these debates included elders who were educated traditionally, their children with a few years of education in mission and government schools, their grandchildren who attended southern high schools or residential schools, and current students and recent graduates of the Kativik schools. Qallunaat (non-Inuit) were also participants, as residents of Nunavik communities, parents of Inuit children, teachers, administrators, and expert consultants. Illustrated with rich historical photographs (many in colour) and maps from the collections of the Avataq Cultural Institute and the Makivik Corporation, Nunavik provides a uniquely Native perspective on school change in indigenous communities.
Inuit Qaujimajatuqangit by Joe Karetak,Frank Tester,Shirley Tagalik Pdf
The Inuit have experienced colonization and the resulting disregard for the societal systems, beliefs and support structures foundational to Inuit culture for generations. While much research has articulated the impacts of colonization and recognized that Indigenous cultures and worldviews are central to the well-being of Indigenous peoples and communities, little work has been done to preserve Inuit culture. Unfortunately, most people have a very limited understanding of Inuit culture, and often apply only a few trappings of culture — past practices, artifacts and catchwords —to projects to justify cultural relevance. Inuit Qaujimajatuqangit — meaning all the extensive knowledge and experience passed from generation to generation — is a collection of contributions by well- known and respected Inuit Elders. The book functions as a way of preserving important knowledge and tradition, contextualizing that knowledge within Canada’s colonial legacy and providing an Inuit perspective on how we relate to each other, to other living beings and the environment.
Teaching at the Top of the World by Odette Barr Pdf
"Odette Barr and her partner, YoAnne Beauchamp, spent nearly ten years completely immersed in Inuit culture in the decade prior to the official birth of Nunavut Territory in 1999. This is the account of their experiences as teachers and community members in Pangnirtung, Hall Beach, and Grise Fiord. It centres on Grise Fiord, Canada's most northern permanently inhabited community, nestled on the south shore of Ellesmere Island. It is a stunningly beautiful hamlet of about 150 people (at that time). It is also one of the High Arctic Exile communities--the history of which very few Canadians are aware. This memoir is a love story of sorts that expresses great respect for Inuit people, their culture, and the magnificent Arctic landscape. Odette and YoAnne learned quickly that to be successful northern teachers, you must enter into the lives of your students and their rich culture in meaningful and significant ways. They enthusiastically participated in community activities; they ate Northern foods; they snowmobiled out onto the land to take part in camping, fishing, and hunting activities; and they learned as much Inuktitut language as they could. In turn, Odette and YoAnne were warmly welcomed and they were deeply touched by their complete acceptance as a lesbian couple in these remote places. Odette Barr is a writer, an artist, a naturalist, and an educator. She now works for the Department of Education, developing and facilitating online courses, mostly science, for senior high school students throughout New Brunswick. Odette and YoAnne live on the Northumberland Strait shore in the southeastern part of the province."--
Canada's Residential Schools: The Inuit and Northern Experience by Commission de vérité et réconciliation du Canada Pdf
Between 1867 and 2000, the Canadian government sent over 150,000 Aboriginal children to residential schools across the country. Government officials and missionaries agreed that in order to “civilize and Christianize” Aboriginal children, it was necessary to separate them from their parents and their home communities. For children, life in these schools was lonely and alien. Discipline was harsh, and daily life was highly regimented. Aboriginal languages and cultures were denigrated and suppressed. Education and technical training too often gave way to the drudgery of doing the chores necessary to make the schools self-sustaining. Child neglect was institutionalized, and the lack of supervision created situations where students were prey to sexual and physical abusers. Legal action by the schools’ former students led to the creation of the Truth and Reconciliation Commission of Canada in 2008. The product of over six years of research, the Commission’s final report outlines the history and legacy of the schools, and charts a pathway towards reconciliation. Canada’s Residential Schools: The Inuit and Northern Experience demonstrates that residential schooling followed a unique trajectory in the North. As late as 1950 there were only six residential schools and one hostel north of the sixtieth parallel. Prior to the 1950s, the federal government left northern residential schools in the hands of the missionary societies that operated largely in the Mackenzie Valley and the Yukon. It was only in the 1950s that Inuit children began attending residential schools in large numbers. The tremendous distances that Inuit children had to travel to school meant that, in some cases, they were separated from their parents for years. The establishment of day schools and what were termed small hostels in over a dozen communities in the eastern Arctic led many Inuit parents to settle in those communities on a year-round basis so as not to be separated from their children, contributing to a dramatic transformation of the Inuit economy and way of life. Not all the northern institutions are remembered similarly. The staff at Grandin College in Fort Smith and the Churchill Vocational Centre in northern Manitoba were often cited for the positive roles that they played in developing and encouraging a new generation of Aboriginal leadership. The legacy of other schools, particularly Grollier Hall in Inuvik and Turquetil Hall in Igluligaarjuk (Chesterfield Inlet), is far darker. These schools were marked by prolonged regimes of sexual abuse and harsh discipline that scarred more than one generation of children for life. Since Aboriginal people make up a large proportion of the population in Canada’s northern territories, the impact of the schools has been felt intensely through the region. And because the history of these schools is so recent, the intergenerational impacts and the legacy of the schools are strongly felt in the North.
We travel to India to see the Taj Mahal, Egypt to see Pyramids, Turkey to see Blue Mosque, Italy to see Colosseum, South America in quest of Inca civilization, and so on. But very few travel to Nunavut – A Land of Inuit. Md Abdus Salam – the author, had a chance to travel, live, and work in Arctic Bay – a small Nunavut community, for 12 years. Not many people in the world know about life in Nunavut. Many people in the southern part of Canada have no idea where and what Nunavut is, no question to speak about Arctic Bay, where Salam landed to teach in 2007. As he learned to survive the harsh winters and other challenges unique to the North, the Arctic also provided him amazing experiences, from polar bears to the aurora borealis, snowmobiles, and potable water problems. Used to living in a large community with many amenities, Salam faced some unique predicaments while living and teaching in the land of Inuit. In the North, he learned of Inuit culture, heritage, and hunting practices while learning to live in a land of extremes—including -60C cold, three months of complete darkness in the winter, and 24/7 daylight for three months in the summer. The memoir Highlights Md Abdus Salam’s experiences first as an immigrant teacher and then as a principal in the community of Arctic Bay. Ikpiarjuk: My Challenges Teaching in a Land of Inuit speaks to the experiences of a talented educator’s time spent living and teaching in a place that was utterly unknown to him.
Author : Alexander McAuley Publisher : National Library of Canada = Bibliothèque nationale du Canada Page : 342 pages File Size : 51,5 Mb Release : 2004 Category : Baffin Region (Nunavut) ISBN : 0612916073
Illiniqatigiit [microform] : Implementing a Knowledge-building Environment in the Eastern Arctic by Alexander McAuley Pdf
Between its creation in 1985 and the creation of Nunavut in 1999, the Baffin Divisional Board of Education (BDBE) worked to create an Inuit system of education in the fifteen eastern arctic communities that made up the Baffin region of the Northwest Territories. As a part of this effort to create a school environment that built on Inuit language and culture while preparing students to participate in an increasingly global context, CSILE/Knowledge Forum, a collaborative, network-based computer supported knowledge building environment, was implemented in a number of Baffin schools between 1992 and 2000. This implementation process brings together initiatives that juxtapose two theoretical frameworks. The first, Cummins' intervention for collaborative empowerment, underlies the BDBE's bilingual program development; the second, Bereiter and Scardamalia's emerging knowledge building framework, underlies the design of CSILE/Knowledge Forum. This thesis explores the intersection between these two frameworks through the implementation of CSILE/Knowledge Forum in Baffin schools. Through a combination of personal narrative and examination of CSILE/Knowledge Forum databases, the thesis argues that the intervention for collaborative empowerment brings to knowledge building a focus on the role that power structures play in classrooms such as those in the Baffin where representatives of a dominant minority teach a majority of students from a different cultural and linguistic background. For its part, through its emphasis on collective cognitive responsibility, knowledge building brings a framework for educator self-examination and transformation that is critical to and lacking in the intervention for collaborative empowerment.
Author : Sarah Bonesteel Publisher : Canadian Museum of Civilization/Musee Canadien Des Civilisations Page : 264 pages File Size : 50,7 Mb Release : 2008 Category : Business & Economics ISBN : UIUC:30112097373614
Canada's Relationship with Inuit by Sarah Bonesteel Pdf
Inuit have lived in Canada's north since time immemorial. The Canadian government's administration of Inuit affairs, however, has been generally shorter and is less well understood than the federal government's relations with First Nations and Métis. We hope to correct some of this knowledge imbalance by providing an overview of the federal government's Inuit policy and program development from first contact to 2006. Topics that are covered by this book include the 1939 Re Eskimo decision that gave Canada constitutional responsibility for Inuit, post World War II acculturation and defence projects, law and justice, sovereignty and relocations, the E-number identification system, Inuit political organizations, comprehensive claim agreements, housing, healthcare, education, economic development, self-government, the environment and urban issues. In order to develop meaningful forward-looking policy, it is essential to understand what has come before and how we got to where we are. We believe that this book will be a valuable contribution to a growing body of knowledge about Canada-Inuit relations, and will be an indispensable resource to all students of federal Inuit and northern policy development.
Inuit, Whalers, and Cultural Persistence by Marc Stevenson Pdf
Although the environment does play a major role in shaping the central Arctic Inuit political, social, and economic landscape, many aspects of Inuit society are determined culturally. This book assesses these factors and concludes with an examination of the politics of survival.
Images of Canadianness offers backgrounds and explanations for a series of relevant--if relatively new--features of Canada, from political, cultural, and economic angles. Each of its four sections contains articles written by Canadian and European experts that offer original perspectives on a variety of issues: voting patterns in English-speaking Canada and Quebec; the vitality of French-language communities outside Quebec; the Belgian and Dutch immigration waves to Canada and the resulting Dutch-language immigrant press; major transitions taking place in Nunavut; the media as a tool for self-government for Canada's First Peoples; attempts by Canadian Indians to negotiate their position in society; the Canada-US relationship; Canada's trade with the EU; and Canada's cultural policy in the light of the information highway.
Canada's Residential Schools by Truth and Reconciliation Commission of Canada,Commission de vérité et réconciliation du Canada Pdf
Between 1867 and 2000, the Canadian government sent over 150,000 Aboriginal children to residential schools across the country. Government officials and missionaries agreed that in order to “civilize and Christianize" Aboriginal children, it was necessary to separate them from their parents and their home communities. For children, life in these schools was lonely and alien. Discipline was harsh, and daily life was highly regimented. Aboriginal languages and cultures were denigrated and suppressed. Education and technical training too often gave way to the drudgery of doing the chores necessary to make the schools self-sustaining. Child neglect was institutionalized, and the lack of supervision created situations where students were prey to sexual and physical abusers. Legal action by the schools’ former students led to the creation of the Truth and Reconciliation Commission of Canada in 2008. The product of over six years of research, the Commission’s final report outlines the history and legacy of the schools, and charts a pathway towards reconciliation. Canada’s Residential Schools: Reconciliation documents the complexities, challenges, and possibilities of reconciliation by presenting the findings of public testimonies from residential school Survivors and others who participated in the TRC’s national events and community hearings. For many Aboriginal people, reconciliation is foremost about healing families and communities, and revitalizing Indigenous cultures, languages, spirituality, laws, and governance systems. For governments, building a respectful relationship involves dismantling a centuries-old political and bureaucratic culture in which, all too often, policies and programs are still based on failed notions of assimilation. For churches, demonstrating long-term commitment to reconciliation requires atoning for harmful actions in the residential schools, respecting Indigenous spirituality, and supporting Indigenous peoples’ struggles for justice and equity. Schools must teach Canadian history in ways that foster mutual respect, empathy, and engagement. All Canadian children and youth deserve to know what happened in the residential schools and to appreciate the rich history and collective knowledge of Indigenous peoples. This volume also emphasizes the important role of public memory in the reconciliation process, as well as the role of Canadian society, including the corporate and non-profit sectors, the media, and the sports community in reconciliation. The Commission urges Canada to adopt the United Nations Declaration on the Rights of Indigenous Peoples as a framework for reconciliation. While Aboriginal peoples are victims of violence and discrimination, they are also holders of Treaty, Aboriginal, and human rights and have a critical role to play in reconciliation. All Canadians must understand how traditional First Nations, Inuit, and Métis approaches to resolving conflict, repairing harm, and restoring relationships can inform the reconciliation process. The TRC’s calls to action identify the concrete steps that must be taken to ensure that our children and grandchildren can live together in dignity, peace, and prosperity on these lands we now share.Between 1867 and 2000, the Canadian government sent over 150,000 Aboriginal children to residential schools across the country. Government officials and missionaries agreed that in order to “civilize and Christianize" Aboriginal children, it was necessary to separate them from their parents and their home communities. For children, life in these schools was lonely and alien. Discipline was harsh, and daily life was highly regimented. Aboriginal languages and cultures were denigrated and suppressed. Education and technical training too often gave way to the drudgery of doing the chores necessary to make the schools self-sustaining. Child neglect was institutionalized, and the lack of supervision created situations where students were prey to sexual and physical abusers. Legal action by the schools’ former students led to the creation of the Truth and Reconciliation Commission of Canada in 2008. The product of over six years of research, the Commission’s final report outlines the history and legacy of the schools, and charts a pathway towards reconciliation. Canada’s Residential Schools: Reconciliation documents the complexities, challenges, and possibilities of reconciliation by presenting the findings of public testimonies from residential school Survivors and others who participated in the TRC’s national events and community hearings. For many Aboriginal people, reconciliation is foremost about healing families and communities, and revitalizing Indigenous cultures, languages, spirituality, laws, and governance systems. For governments, building a respectful relationship involves dismantling a centuries-old political and bureaucratic culture in which, all too often, policies and programs are still based on failed notions of assimilation. For churches, demonstrating long-term commitment to reconciliation requires atoning for harmful actions in the residential schools, respecting Indigenous spirituality, and supporting Indigenous peoples’ struggles for justice and equity. Schools must teach Canadian history in ways that foster mutual respect, empathy, and engagement. All Canadian children and youth deserve to know what happened in the residential schools and to appreciate the rich history and collective knowledge of Indigenous peoples. This volume also emphasizes the important role of public memory in the reconciliation process, as well as the role of Canadian society, including the corporate and non-profit sectors, the media, and the sports community in reconciliation. The Commission urges Canada to adopt the United Nations Declaration on the Rights of Indigenous Peoples as a framework for reconciliation. While Aboriginal peoples are victims of violence and discrimination, they are also holders of Treaty, Aboriginal, and human rights and have a critical role to play in reconciliation. All Canadians must understand how traditional First Nations, Inuit, and Métis approaches to resolving conflict, repairing harm, and restoring relationships can inform the reconciliation process. The TRC’s calls to action identify the concrete steps that must be taken to ensure that our children and grandchildren can live together in dignity, peace, and prosperity on these lands we now share.
School Leadership in Diverse Contexts by Simon Clarke,Tom O'Donoghue Pdf
School Leadership in Diverse Contexts demonstrates the centrality of context to understanding school leadership. It offers varied portrayals of leadership in a diverse range of distinct settings. Each chapter highlights the prominence of context in understanding the realities of school leadership, focusing on issues and influences that school leaders face, strategies school leaders adopt to deal with the complexities of their work, and conceptualisations of school leadership relevant to the context. An impressive array of international experts examine this neglected area of research by considering school leadership in nine heterogeneous contexts, providing rich and varied portrayals of school leadership and suggesting ways in which the leadership may be enhanced. School Leadership in Diverse Contexts is an ideal book for undergraduate and postgraduate students, particularly those studying units in educational leadership, comparative education and educational policy. Similarly undergraduate and postgraduate students engaged with development studies, history, sociology, law, human geography will be attracted to this text.
