Archive

• Protected: Video: Unlearning Colonialism in Education

  February 23, 2023 10:04 AM Comments Off on Protected: Video: Unlearning Colonialism in Education

  This content is password protected. To view it please enter your password below:

  Password:

• Disrupting “Professionalism” in Education

  January 24, 2023 11:54 PM Comments Off on Disrupting “Professionalism” in Education

  A GROUP OF ABOUT 30 scholars, school administrators, graduate students, and educators gathered for three days in St. John’s, N.L., in August 2022 to engage in conversations about what it means to “decolonize professional learning.” For many of us, this was the first in-person gathering since COVID-19 restrictions were lifted and it was food for the heart and soul. 

  What does it mean to decolonize education?

  Decolonize-ing is an action verb that seeks to alter existing inequities and disparities in outcomes for equity-deserving groups. As a process, a pedagogy toward decoloniality works to change unequal relations of power and notions of “professionalism,” which are often taken for granted without examining who they privilege and exclude and in what ways. Decolonizing your mind, heart, and soul translates to identifying the roots of why things are the way they are and working toward transformative possibilities that centre the experiences, voices, and perspectives of historically minoritized peoples, particularly Indigeneity. 

  What can be a starting point for educators grappling with where to begin? It starts with investing in pedagogical approaches that support students who have in the past or currently are experiencing trauma, including intergenerational trauma such as the impact of residential schools. This involves creating spaces for healing where students have opportunities to share their lived experiences as embodied curriculum, including who they are and how they are impacted socially and emotionally by societal issues and systemic barriers in education. As a whole, this constitutes a trauma-informed approach to critical pedagogy where engaging with pain and suffering is encouraged, as it has the potential for empowerment and liberation (Eizadirad et al., 2022). We must operate from a harm reduction stance, aiming to reduce systemic barriers for equity-deserving groups while advocating for new policies, practices, and processes that are more equitable and just. This needs to be an all-hands-on deck effort involving ideas and voices of different students, parents, teachers, administrators, and other stakeholders, particularly minoritized groups.

  Why we need to disrupt hegemonic notions of professionalism in education

  Hegemony was coined by Antonio Gramsci as a theoretical concept describing how the ruling capitalist class – the bourgeoisie – established and maintained control of power through the combination of force and consent. Hegemony is socio-culturally constructed through a dynamic process that influences social relations through legitimization of a narrow set of ideologies as “commonsense,” often told and perpetuated by those in positions of power and authority. Through this process, ideas are taken for granted without questioning.  

  We can apply the concept of hegemony to the rhetoric of “professionalism” in education. Teacher “professionalism” has become a tool for exclusion and deficit thinking in such areas as how we are expected to dress, speak, and interact with others. This applies to students, educators, and administrators. As Weiner (2014) reminds us, 

  “The subtle cruelty of hegemony is that over time it becomes deeply embedded, part of the natural air we breathe. One cannot peel back the layers of oppression and identify a group or groups of people as the instigators of a conscious conspiracy to keep people silent and disenfranchised. Instead, the ideas and practices of hegemony become part and parcel of everyday life – the stock opinions, conventional wisdom, or commonsense ways of seeing and ordering the world that people take for granted.” (p. 40) 

  The central feature of Gramsci’s notion of hegemony is that it operates without force as “it becomes our worldview and through hegemony we are in complicity with our own subordination” (Madison, 2012, p. 65).

  Part of decolonizing and unlearning is engaging with critical questions, rather than accepting simplified or distorted answers. For example, we must question processes or lack of them that contribute to the limited teacher diversity in the workforce. When it comes to the existing lack of teacher diversity from coast to coast to coast in Canada, which does not reflect the demographics of students and communities we serve, we must ask: What are the barriers for racialized and minoritized educators to secure permanent teaching positions? What has become hegemonic within educational policies and practices, functioning as gatekeeping mechanisms, and what needs disruption and dismantling? How can processes be improved to value diverse identities for who they are and their contributions and experiences, instead of pressuring them to fit the hegemonic notion of how they are supposed to look and how they are supposed to show up to do the job? What data is being collected (e.g. race-based data) and shared with the public to ensure transparency and accountability and to improve diversity over time? This is the struggle to decolonize education and to meet the needs of equity-deserving students and educators who face more systemic barriers in the education system.

  Small fire circles

  “Small fires” were used as the main pedagogical approach at the gathering to facilitate interactions amongst participants. Participants gathered in small groups based on a topic of interest where a leader facilitated a discussion. The intention was to encourage unlearning and challenge each other through a lens that valued each participant’s unique identities, lived and professional experiences, and complex intersections with privilege and oppression. The objective was to build relationships, value spirituality, and create networks across the country for those who advocate for and engage in decolonizing education at various levels from K to 12 and in higher education.

  Below are reflections from three of the small fire leaders. 

  DR. Ardavan Eizadirad (Assistant Professor, Faculty of Education, Wilfrid Laurier University)

  The theme for my small fire circle was “Resistance, Subversion, and Non-Hegemonic Approaches” in education. As a small group we engaged in discussions about what decolonization means and looks like in action in our various roles. I used an interactive activity with sticky notes to promote reflection. I proposed that participants reflect on four major questions: 

  • What is “professionalism”?
  • How can we disrupt it to create more inclusive spaces for belonging? 
  • What is the purpose of research?
  • What are participants working on, individually and as a collective, to advance equitable outcomes in education? 

  Discussing the purpose of research in response to the question posed, I shared my conviction that research should be a tool for advocacy and activism. As a collective, we agreed that research should not only critique but also facilitate ways of doing things differently to support the needs of all students. This prompt led to further discussions about how and in what ways we can disrupt “professionalism” in educational settings in our various roles and relative access to power. As part of their responses, participants emphasized the importance of “actions over appearance,” “seeing students of colour,” “different ways of knowing being valued,” and “rejecting the expectations of the status quo.” We all agreed that we must take risks, at times be subversive, and challenge the status quo internally and externally.

  DR. Mélissa Villella (Assistant Professor, Education, Université du Québec en Abitibi-Témiscamingue)

  During my small fire session, I discussed the theme of “deconstructing systemic anti-Black racism within la francophonie.” I highlighted how the first step to combating systemic anti-Black racism is transformative leadership. In particular, I focused on the following questions: 

  • How does racism negatively affect the members of the race that is supposedly “superior”? The members of the race that is supposedly “inferior”? Society as a whole? (Hernandez & Khadem, 2017, p. 9). 
  • How might we call on each other to take up such questions with French-language administrators such as principals, who are mostly white and Canadian-born? 
  • As leaders in education, how might we embrace the continual re-examination of our attitudes, speech, policies, procedures and programs in terms of different societal, systemic, and/or individual racisms? 
  • How do we disrupt and dismantle racist ideologies associated with narrow notions of professionalism?   

  The discussions aligned with what I have learned from my research with educational system leaders in la francophonie (see my article in this issue: www.edcan.ca/articles/critical-incidents-in-educational-leadership/) about the importance of examining critical incidents (experiences that confirm, modify, or fragment leadership) that arise to identify areas for change (Sider et al., 2017). Principals and other system leaders are called upon to review critical incidents as valuable data. Examples of critical incidents that can be examined together include how a school board’s administration delayed removal of a white school principal after two interrelated situations involving anti-Black racism, and more specifically what it took for the Black student to finally be heard two years later via the Black Lives Matter London Twitter account (CBC News, 2021). 

  As a collective, we discussed how essential conversations that de-centre whiteness and traditional educational leadership discourse are central to transformative change to create more equitable spaces for belonging (Cranston & Jean-Michel, 2021). Participants felt it is necessary to couple prevention with concrete and continual interventions. The discussions within the group indicated that it is not about one-off activities, training sessions, or reacting in a way that reduces students, families, and community members from equity-deserving groups to anecdotal evidence or experiences. Rather, transformative leadership is about listening and creating conditions for inclusion. Instead of being fixated on what is impossible, we can continually explore how as educational leaders we can embrace diversity and work toward creating conditions, policies, and processes that advocate for equitable inclusion for all. This work has to be done at the individual and institutional levels for it to be sustainable in society.  

  DR. Jerome Cranston (Professor and Dean, Faculty of Education, University of Regina)

  Borrowing from the title of Tuck and Yang’s (2012) much read and discussed provocation “decolonization is not a metaphor” and some of its underlying ideas, participants were invited to consider how they might shift from seeing themselves as “allies” to becoming engaged “co-conspirators” to dismantle the Eurocentric, white supremacist system of higher education, including the discourse and rhetoric associated with professionalism.

  In offering my own experiences as a racialized, immigrant, first-generation university student who is also a cis-gendered, heterosexual male and holds a senior administrative role in a Canadian university, I framed the conversation to consider:

  • the role that universities play in reproducing cultures and structures of privilege and power
  • the dominance of white, heterosexual, male views of reality (ontology)
  • the ways that scholars and senior leaders within the university reproduce and produce knowledge (epistemology) about the social world and its so-called ordering that maintain Eurocentric, white supremacy (Hayes et al., 2021).

  The discussions in the group focused on key characteristics of decoloniality (Mignolo & Walsh, 2018), particularly how we can work together to uncover the social and ideological hierarchies embedded in the education system from kindergarten through post-secondary that are designed and sustained to disconnect, displace, and dispossess Indigenous and racialized peoples. As part of enacting decoloniality, participants identified the importance of creating learning opportunities for students to connect to traditional lands and their histories, various languages and cultures, and family ancestry. As a collective we agreed that we require decolonizing at the ideological and ontological level. 

  PART OF DECOLONIZING is asking critical questions – with consideration for where we raise such questions, how we raise them, with whom, and for what purposes. This is the spirituality of decolonizing work to undo and reduce the harm caused by the intersections of colonial logic, white supremacy, and imperialism. Decolonizing work can occur in different settings. At the micro level, it can involve creating mentorship opportunities and support networks to ensure minoritized identities do not leave educational spaces due to lack of inclusion, belonging, or being on the receiving end of constant microaggressions. At the institutional level, it translates into not only creating access to opportunities for equity-deserving groups but also ensuring they are supported and valued for who they are, how they show up, and what they contribute to the teaching and learning community once they arrive within educational spaces, even if that differs or goes against the status quo. 

  LEARN MORE

  Indigenous Podcasts
  https://newjourneys.ca/en/articles/11-indigenous-podcasts-for-your-listening-pleasure 

  Healing and Decolonizing: Bridging Our Communities Toolkit
  https://youthrex.com/wp-content/uploads/2019/02/boc-report.pdf

  Remembering the Children Educator’s Guide
  www.canadashistory.ca/getmedia/688d366f-1a9c-42a4-9705-019724b22d26/EduClaRememberingTheChildrenEduGuide.pdf.aspx

  A Toolkit for Selecting Equitable and Culturally Relevant and Responsive Texts for English and Language, K-12
  https://drive.google.com/file/d/1H5qAxvEK9Dg2LhYqejS54B-gRc9x1KpX/view

  Creating Racism-Free Schools through Critical/Courageous Conversations on Race
  www.edu.gov.mb.ca/k12/docs/support/racism_free/full_doc.pdf

  LEARN MORE

  Photos: Nicholas Ng-A-Fook, Ardavan Eizadirad

  First published in Education Canada, January 2023

   

  References

  CBC News, (2021, May 29). Ontario principal removed after twice wearing hair of Black student like a wig. CBC News. 

  www.cbc.ca/news/canada/london/ontario-principal-removed-hair-black-student-1.6045755

  Cranston, J., & Jean-Paul, M. (2021). Braiding Indigenous and racialized knowledges into an educational leadership for justice. In F. English (ed.), The Palgrave Handbook of Educational Leadership and Management Discourse, (pp. 1–27). Palgrave Macmillan.
  doi.org/10.1007/978-3-030-39666-4_120-1

  Eizadirad, A., Campbell, A., & Sider, S. (2022). Counternarratives of pain and suffering as critical pedagogy: Disrupting oppression in educational contexts. Routledge.

  Hayes, A., Luckett, K., & Misiaszek, G. (2021). Possibilities and complexities of decolonising higher education: Critical perspectives on praxis. Teaching in Higher Education, 26(7-8), 887–901.

  Hernandez, J., & Khadem, M. (2017). Transformative leadership: Mastering the hidden dimension. Harmony Equity Press.

  Madison, D. (2012). Critical ethnography: Methods, ethics, and performance. SAGE Publications, Inc. 

  Mignolo W., & Walsh C. E. (2018). On decoloniality: Concepts analytics praxis. Duke University Press.

• The Urban Communities Cohort

  11:12 PM Comments Off on The Urban Communities Cohort

  OVER TEN YEARS AGO, the Urban Communities Cohort (UCC) was established at the University of Ottawa’s Faculty of Education to ensure teacher candidates were better prepared to work within urban priority schools (UPS’s). We (a group of professors, school administrators, and educators in the field) saw the need for teacher candidates to be ready to challenge inequities that were pervasive across priority schools. In many ways, the initiative grew out of our collective frustration at the resistance to change throughout the system that is linked to institutional and systemic racism. For example, we observed:

  • school board policies that reinforced structural inequities, rather than paying attention to diverse students’ lived experiences
  • a teacher education framework that failed to acknowledge the urgency of unpacking subjectivities and positionalities in order to change education
  • refusal of many Ontario teachers to use the 2010 Growing Success document, which set out assessment, evaluation, and reporting policies and procedures to enable all students to succeed and reach their full potential
  • the pathologizing of parents and students from predominantly lower socioeconomic communities.

  The UCC was originally framed as a way of supporting teacher candidates to engage with students and teachers in UPS’s and to advance their own understanding of equity and social justice. In this article, we trace the evolution of this school/university partnership that began with the UCC and a focus on teacher candidates, and led to further spaces for critical conversations that continue to provoke and support our unlearning and learning. What has emerged over the past decade is more multifaceted than we could have first imagined. 

  Let’s step back and consider the beginning. Linda, a university researcher and lead author of this article, spent three months immersed in one UPS where she spoke with everyone – students, custodial staff, teachers, and administrators – to gain a critical understanding of the culture of the school (Ibrahim et al., 2012). This school, like the other 32 designated as urban priority schools across Ontario, had very low scores on Grade 9 and 10 literacy and mathematics standardized tests, a history of comparatively high suspensions and expulsions, and a public perception of being a “difficult school,” perhaps even a “failing school.” 

  The in-depth ethnography revealed what the administrators and educators within the building already knew – that the profile failed to capture the calibre of the educators and students; it missed “who and what we were in the school,” as one staff member put it. The EQAO scores measured where the students were at a point in time, taking no account of where they had come from or their future promise and potential. The school population included newcomers to Canada, along with youth displaced by conflict, who may have spent recent years in refugee camps and who might not have had consistent schooling even in their own language, let alone in English or French. For these students the school was a safe haven, a building with walls as opposed to a tent. Yet if the school was to support all of these students in their learning journeys, there was a critical need for a teaching staff who were better equipped to do this work. 

  So began the partnership through which teacher candidates and university professors became part of the school community. The UCC supported teacher candidates to develop culturally sustaining, relevant, and responsive pedagogy, and immersed them in urban school communities from day one of their teacher education program. University classes were taught within the building and the school administrators were integral to the teacher candidate’s professional learning – speaking to teacher candidates on the first day of school, walking them through the corridors, welcoming them for their required school-based practicum, inviting them to experience and feel what it takes to become a teacher committed to social change. 

  Hard conversations

  Hard Conversations was started by Kristin Kopra, Sherwyn Solomon, and Geordie Walker, who are lead partners in the UCC. This initiative brings together school administrators and university researchers to engage in challenging conversations about what is happening in their schools. Over the past four years, this group has worked outside the school board, gathering in their own time to examine the relevant research, understand their own positionality and roles, grapple with systemic biases within their schools, and most importantly commit to actionable strategies they can take back into their daily practice. Their goal is to first understand and then dismantle systemic barriers so they, as school leaders, can better serve Indigenous, Black, and racialized students, families, and communities. Put simply, group members consider their role in perpetuating inequities and what each individual can do to change practices in their own schools. Kristin, a UPS principal who began as a program lead for Indigenous education, explains why the group was started: “We didn’t do it for any other reason than we need things to change for kids in schools.” Many of the topics taken up in this group focus on the power of administrators and teachers and the damaging choices that the Education Act legitimizes. 

  Now in its fifth year, the group has grown to well over 70 colleagues engaged in these critical conversations. Membership is open to all and includes school and central administrators, senior staff, managers, University of Ottawa professors, and sometimes teacher candidates. Meetings have varied in frequency and in format, ranging from small group pods to larger university-based weekend-long conferences (including guests such as leading researchers in equity and racism and Indigenous leaders).

  An example of the work of the Hard Conversations group is challenging the disproportionate numbers of suspensions for Black, racialized, and Indigenous students. Kristin recalls from her own school’s statistics in her first year that “if we were not the highest, we were the second-highest in the district; ridiculous!” This reflects what Sherwyn refers to as “hard-baked” structural obstacles, where our ignorance gets perpetuated as law. In Ontario’s Education Act the suspension of a student is at the discretion of the principal. While administrators might be well-meaning, Sherwyn underlines, “A principal’s perspective on what is acceptable school conduct and what is not is often colonial in nature, as these emerge from the imperialism that has had an impact on what schools look like across the globe.” There is no learning in a suspension, which reaffirms the exclusion of the student and causes harm that may reverberate for generations. The data speaks for itself in Ottawa schools: if you are Black or Middle Eastern, you are two and a half times more likely to be suspended. Hard Conversations provides a forum where administrators can examine critical questions around the discretionary suspensions for which they have authority, such as: How does removing students from what might be one of their few safe spaces serve already vulnerable students? How might race be playing into our suspension decisions? What will you do differently rather than suspend Black youth? The conversations, critical reflection, and transformations in principal practices emerging from Hard Conversations should be celebrated. But we are mindful that they represent a small initial step within some schools, and that colonialism pervades our education systems and guides decisions and practices that retraumatize those who have already been traumatized. As educators we ask the question, how can we avoid the re-traumatization of marginalized individuals and groups? 

  Challenging social inequities 

  In our ongoing university/school partnerships to support teacher education, in-service educators, and youth, we are repeatedly made aware of how each of us is unlearning and re-learning in our work with students, student teachers, and in relations with each other (Donald, D. 2022). We recognize that we are all, regardless of ethnicity and positionality, impacted in our work and relations by colonial structures. 

  Our conversations bring to the surface what we have been taught and raised to believe – certain narratives about society, about other people, about positionality – and the structures that support these narratives. These histories and understandings have been passed from parents and grandparents and transmitted to us in institutions such as schools and universities. They become what we know to be true. But what happens when we start examining these past truths in light of other realities we see around us, and question if our long-held narratives are true? Geordie, former principal and now part of the UCC teaching team, asks, “Why is it so hard for me as a white person who is a dad to believe it is necessary for my Black friend or Indigenous friend to teach their kids to proceed with extreme caution in police interactions and how to survive an arrest, when that was never part my children’s education or learning?” With this question, he underlines that it starts with the individual journey. He shares that his own decolonization process is about  “becoming as educated as you can about the past.” Understanding the past and the present context as educators and as teacher educators requires an openness to examine history, to recognize or acknowledge what culture is, whose it is, the backgrounds of the people in our schools, and how they see their own history from different perspectives. 

  At Le Phare Elementary School, Sherwyn has established an Equity Advisory Committee, a parent group that names and challenges social injustices and advises on things they would like to see going on at the school. As part of the district and school learning plan, Sherwyn encourages his school community to incorporate more Algonquin teaching, learning, and understanding, as well as more knowledge of the school experience of Black and other marginalized groups. Sherwyn argues that such initiatives go part way to addressing racism like that he experienced in his own childhood as a Black newcomer to Canada – such as having to learn to speak without his Caribbean accent, and the colonial violence he and his family faced as immigrants. Across the school district, student groups, such as the LGBTQ2+, Indigenous, and Muslim student groups among others, are being led by people with that lived experience. This school-based change has not come without resistance, and equity coordinators have had to work tirelessly to demand that, after years of being pushed to the margins as “urban problems,” these groups are placed at the centre stage of education. 

  Since the beginning of the UCC, decisions made at faculty and program levels have presented structural and other challenges. For example, from the start of UCC, cohort leads worked with school principals to create UPS practicum placements for UCC teacher candidates. Recently this has been discontinued by the Faculty, and UCC teacher candidates find themselves with placements across the spectrum of local schools, while other teacher candidates unaccustomed to urban priority schools are posted in the UCC partner schools. Additionally, we have now seen the community service learning component, where all UCC teacher candidates would become part of the school community at the start of the school year, come to an end. Despite these ongoing challenges, we continued to invest in the UCC by gaining research funds to support critical learning possibilities for educators (pre-service and in-service). In particular, we worked with civics teachers in UPS’s to open up spaces for students to find different points of entry into that course. This was done by inviting students to share their lived experiences – either as newcomers to Canada, as long-time settlers, or as First Nation, Métis and Inuit peoples – first and foremost in this course. Working within these diverse contexts, we have attempted to contribute to a decolonizing process by breaking down subject silos and enabling interdisciplinary learning through a pedagogy of relationship building within and beyond the classroom.

  Relationships over curriculum

  After 30 years in education, Geordie perhaps conveys best what education and teacher education might look like in practice: “It is about prioritizing relationships over curriculum, being humble, and learning from kids.” When we think about our own work of unlearning through UCC and Hard Conversations, we envision educators (ourselves, teacher candidates, teachers, and school administrators) coming to education not because we are specialists in a subject, but because first and foremost we want to serve students and build relationships. As educators, we need to be able to put aside our biases and prejudice and embrace whoever comes through our door and provide a sense of belonging for every student in the classroom regardless of gender, sexuality, ethnicity, language, or any other false barriers. In the UCC, we are supporting teacher candidates and teacher educators (ourselves) to engage deeply with teacher identities and lived histories, and to examine the truths and untruths we hold on to. Decolonizing teacher education requires providing opportunities for teacher candidates to build relationships based on care and compassion that prioritize students’ potentials and possibilities and reject deficit thinking. 

  THE UCC PARTNERSHIP has provided a space for multiple and ongoing hard conversations and professional un/learning across university and school contexts. A decade of critical conversations, research, and collaborative action in the service of students in urban priority schools has transformed our own practices in university and school classrooms. In our shared quest to unlearn taken-for-granted assumptions and “truths,” we continue to challenge ourselves and each other with the responsibilities we have in relations to each other and with students, families, and communities.

   

  Photo: iStock

  First published in Education Canada, January 2023

  References

  Ibrahim, A., Radford, L. et al. (2012). Urban priority program: Challenges, priorities and hope. Ottawa-Carleton District School Board.

  Donald, D. (2022, September 19) A curriculum for educating differently: Unlearning colonialism and renewing kinship relations. Educating Canada, 62(2). https://www.edcan.ca/articles/a-curriculum-for-educating-differently/

• From Conflict Zones to Classrooms

  September 19, 2022 9:57 AM Comments Off on From Conflict Zones to Classrooms

  Ten-year-old Kate Sergieiva and her mother, Olga, still remember the blasts of Russian bombs dropping on their hometown of Vinnytsia in central Ukraine as they fled on February 24, 2022. It took three months in Moldova, Armenia, and Bulgaria before they arrived in Toronto, where Kate was able to attend school.

  Olga, a single mother, worried that Kate’s transition to school in Canada would be traumatic. She says that Kate is still frightened by noises, loudspeakers, and people in uniforms. Kate worries about friends and family in Vinnytsia, where Russian missiles have destroyed their neighborhood and killed dozens of people. She relives the trauma of the bombing.

  “We have this scary feeling,” Olga says. “You think every moment that it could happen again.”

  But Kate loved her month in Grade 5 in Toronto and can’t wait to return in September. The teacher was very welcoming, she says, and all her classmates wanted to lend her their computers and play with her. She is glad they didn’t ask her about the war. “I am happy not to talk about it… I don’t want to bring the sad news to everyone.”

  But Kate says another Ukrainian in her class was lonely because he could not understand English. The language barrier prevented him from integrating, she says. “It was much harder for him, and he mostly ignored the lessons.”

  Kate’s story shows that while children arriving from war zones have things in common, each child is different and they can face different barriers to education. Teachers must create learning environments that are not only welcoming, but also equitable and inclusive.

  Welcoming Ukrainian and other displaced students 

  New students with refugee status in Canada have legal access to resources, protection, and funding. Since Russia’s latest invasion, many Ukrainian children have arrived in elementary and secondary classrooms across the country. However, Canada has not granted refugee status to Ukrainians arriving during this recent conflict, instead offering a temporary settlement program, which for some has made their settlement process more precarious and uncertain.

  Ukraine has made efforts to prioritize access to education for all children, especially since February’s invasion, yet many who have been forced to flee remain without access to school (Brookings, 2022). Ukrainian children have experienced prolonged exposure to violence and conflict, particularly since 2014 when Russia invaded and occupied the Autonomous Republic of Crimea and large swathes of the oblasts (provinces) of Donetsk and Luhansk (also known as the Donbas). Many children have had to cope with the trauma, and for them close attachments to family, caregivers, and educators are most critical for their psychosocial wellbeing (Bogdanov et al., 2021).

  Multilingual learners adapting to a new landscape also need socio-emotional support in their transitions. For instance, traumas suffered by students from conflict zones need to be considered when teaching about topics that could trigger students to feel oppression or exclusion (Parker, 2021). Such social and emotional burdens make learning that much more challenging.

  The welcoming process for displaced students has been complicated by the COVID-19 pandemic. E-learning, social distancing, and wearing face masks have taken their toll on students worldwide, leaving many to feel disconnected and disengaged (Zakaria, 2021).

  Identifying displaced students’ cultural assets

  Many teachers across Canada have experience with refugee students joining their classrooms. They are faced with the challenge of differentiating their instruction to meet the needs of each student. However, addressing the needs of refugee and newly arrived students who have experienced the trauma of war is an additional challenge that many teachers may feel ill equipped to handle. The challenge is amplified by a lack of support from varying levels of the education system, including uneven resource distribution across schools, inadequate communication about the needs of these students, and few professional development opportunities. 

  Identifying and responding involves taking the time to understand the students’ lived experiences. Below, we offer background for supporting newly arrived Ukrainian students and pedagogical support for creating inclusive classrooms.

  Critical background information for teaching children arriving from Ukraine

  • It is “Ukraine,” not “the Ukraine,” since the latter denotes “borderland” in multiple Slavic languages and calls into question Ukraine’s sovereignty.
  • Ukraine is multicultural, and being Ukrainian may mean having ancestors who are Tatar, Jewish, Belorussian, Georgian, Romanian, Greek, Korean, Azerbaijani, and Russian. It also means sometimes identifying as such.
  • Ukraine and Ukrainians have endured (and withstood attempts at) colonization by imperialist Russia. The Ukrainian language and culture were banned for long periods of time in the USSR. As such, many Ukrainians speak Russian as their mother tongue.
  • This latest invasion, along with previous ones, is a genocide. For Ukrainians, this is an existential fight. Aside from fear, worry, and other trauma-related feelings, some Ukrainians also experience shame and guilt for having survived, or having left loved ones, especially males of conscription age, behind.

  Critical pedagogical peace-building practices for inclusion

  To address the barriers facing students arriving from conflict zones, we suggest some essential practices teachers can implement.

  • Seek to understand the individual experiences (respecting whatever the student chooses to share and how they choose to do it) of newly arrived students to tailor teaching strategies and differentiate instruction, such as making sure these students know they have the right to pass. 
  • Avoid making assumptions or attempting to provide a one-size-fits-all approach for all newly arrived students, who do not necessarily have deep access to the dominant language or culture
  • Focus on student-teacher relationship building to address students’ physical and emotional needs and help them become ready to learn.
  • Use English language learner (ELL) pedagogy, such as facilitating non-verbal partner activities or pairing students, to help students build relationships with their peers and engage academically.
  • Form and renorm classroom agreements to focus on shared values to set the tone for respect and inclusivity in their classrooms.
    

  While these factors highlight what teachers can do to support newly arrived students’ readiness to learn, more resources and training opportunities from the different levels of the Canadian education system are needed (Clark, 2017).

   Restorative justice pedagogies to facilitate inclusion

  Restorative justice in education (RJE) offers a framework for supporting the inclusion of students who have resettled from a war zone and helping them address their internalized trauma. Used with equity-focused and trauma-informed (see sidebar) approaches (Brummer, 2020), RJE pedagogies (such as intentional relationship building, dialogue exercises, circles, and conferencing) contribute to building the safe and welcoming community that students deserve in Canada. With a restorative approach, students are not passive members of the classroom who follow the social direction of the educator, but instead become responsible, active participants in maintaining harmony with their peer community as they engage in relationship-building.

  Many teachers fear speaking about young people’s traumatic experiences. Their fears are amplified by a lack of training and support from administrators, colleagues, and communities. However, research shows that when teachers take the time to get to know their students and help them process traumatic experiences through relational connection and affirmations, their relationships with each other and with the class community deepen (González, 2015; Parker-Shandal, forthcoming). Teaching students about current issues from neutral perspectives is traditionally risky for teachers; however, ignoring or glazing over them could invalidate the experiences of some students. Teachers can use dialogue exercises and circles to help facilitate conflictual conversations, while being attune to students’ feelings and questions as they process this difficult situation.

  For students arriving from conflict and war zones, building healthy relationships means creating a container for dialogue and understanding of the experiences that students bring to the classroom. The sooner educators can foster deep listening skills and develop a culture of valuing each other in the classroom, the easier integration and inclusion becomes.

  Trauma-informed Tips and Strategies 

  • Create a board in your classroom to post images, messages, and paintings that depict cultural homeland clothing, traditional food, nature, and art.
  • Introduce Twitter/graffiti board (using sticky notes), to share perspectives and ask questions.
  • Create an engaging welcome package for students.
  • Facilitate weekly talking circles (prep ahead of time with students to give them time to think about the questions/responses, and reiterate their right to pass/observe) (see Parker & Bickmore, 2020).
  • Assign students roles that allow them to contribute to the classroom in a meaningful way.
  • Prioritize the facilitation of community-building activities (with a blend of student-led and teacher-led exercises).
  • Encourage reflective writing with fun and inclusive writing prompts (such as “I Am” poems, “Where I’m From” poems, “This I Believe” memoirs, or journal entries).
  • Engage students non-verbally through art, music, and movement.
  • Use reflective art-making strategies, such as self-portraits with various parts of the students’ faces showing different aspects of their identities.
  • Overall: Remember that newly arrived students may fatigue easily; breaks will ease the cognitive load.

  Develop and sustain relational connections and community

  Global conflicts have infiltrated classrooms as conversations emerge based on misinformation about the pandemic, white supremacy, and this most recent genocide in Ukraine. Developing strategies to support students’ mental health and wellbeing has become part of an ongoing commitment during the pandemic. These strategies need to continue developing and being applied, especially for students from conflict zones. Focusing on the individual experiences of students, using multilingual pedagogy in teaching strategies, and prioritizing relationships through restorative justice pedagogies are all strategies teachers can use to facilitate the integration of students and contribute to creating space for peace-building in times of conflict.

   

  Resources for Educators

  Refugee Story Bank of Canada provides first-hand accounts of people who sought refuge in Canada, which could be used in lessons about refugees and autoethnographic narrative writing. This site will soon feature lesson plans and educator resources for using these narratives in K–12 classrooms. www.refugeestorybank.ca

  Facing History and Ourselves  Lesson plans and activities for educators to draw on to teach about the global refugee crisis.
  www.facinghistory.org/resource-library/understanding-global-refugee-crisis

  Relationships First  This restorative justice in education consortium envisions communities where the inherent worth and wellbeing of all involved are honoured and promoted. It includes lesson plans and resources to support teachers’ integration of restorative justice in their classrooms and schools. www.relationshipsfirstnl.com

  INEE: has curated a collection of tools and resources relevant to the crisis in Ukraine to support the provision of education and mental health and wellbeing of practitioners, teachers, students, caregivers, and others. https://inee.org/collections and click on “Ukraine Crisis Resources”

  Sesame Street In Communities: Resources in Ukrainian: These playful exercises and inclusive materials can help students feel safe and acknowledged. Activities include videos and games to support children’s emotional wellbeing. 

  https://sesamestreetincommunities.org/subtopics/resources-in-ukrainian

  ReliefWeb is a source for general information and news on the conflict in Ukraine.

  https://reliefweb.int/topics/ukraine-humanitarian-crisis

   

  References

  Bogdanov, S., Girnyk, A., et al. (2021). Developing a culturally relevant measure of resilience for war-affected adolescents in eastern Ukraine. Journal on Education in Emergencies, 7(2), 311.

  Brookings. (2022). Ukraine and beyond: Lessons in refugee education. A Brookings-Yidan Prize event on key issues in refugee education. 

  www.brookings.edu/events/ukraine-and-beyond-lessons-in-refugee-education

  Brummer, J. (2020). Building a trauma-informed restorative school: Skills and approaches for improving culture and behavior. Jessica Kingsley.

  Clark, K. (2017). Are we ready? Examining teachers’ experiences supporting the transition of newly-arrived Syrian refugee students to the Canadian elementary classroom [Research study, Ontario Institute for Studies in Education, University of Toronto]. TSpace.

  https://tspace.library.utoronto.ca/bitstream/1807/76952/1/Clark_Kathryn_201706_MT_MTRP.pdf

  González, T. (2015). Reorienting restorative justice: Initiating a new dialogue of rights consciousness, community empowerment and politicization. Cardozo Journal of Conflict Resolution, 16, 457–477.

  Jones, N., Pincock, K., Guglielmi, S., et al. (2022). Barriers to refugee adolescents’ educational access during COVID-19: Exploring the roles of gender, displacement, and social inequalities. Inter-agency Network for Education in Emergencies, 8(2), 43–72.

  Parker, C. and Bickmore, K. (2020). Classroom peace circles: Teachers’ professional learning and implementation of restorative dialogue. Teaching and Teacher Education, 95.

  Parker, C. A. (2021). Refugee children in Canadian schools: The role of teachers in supporting integration and inclusion. In G. Melnyk & C. A. Parker (Eds.), Finding refuge in Canada: Narratives of dislocation. Athabasca University Press.

  Parker-Shandal, C. A. H. (forthcoming). Restorative justice in the classroom: Liberating students’ voices through relational pedagogy. Palgrave Macmillan.

  Zakaria, P. (2021). Education under attack: An examination of education in emergencies and strategies for strengthening education. In I.Fayed & J. Cummings (Eds.), Teaching in the post COVID-19 era (pp. 149–156). Springer.

• A Curriculum for Educating Differently

  9:41 AM Comments Off on A Curriculum for Educating Differently

  A business deal or a sacred promise?

  The handshake depicted on this Treaty 6 medal is understood by nêhiyawak to symbolize asotamâkêwin – a sacred promise to live together in the spirit of good relations.

  In September 1874, Treaty Commissioners representing Queen Victoria traveled to Fort Qu’Appelle to negotiate the terms of a sacred promise to live in peace and friendship with nehiyawak (Cree), Anihšināpēk (Saulteaux), Dakota, Lakota, and Nakoda peoples of the region that came to be known as Treaty 4. Prior to this meeting, the Indigenous leaders had learned that the Hudson’s Bay Company had sold their lands to the Dominion of Canada without their consultation or consent. Thus, when the Treaty Commissioners sought to initiate negotiations, the leaders declined to discuss the Treaty. Instead, an Anihšināpēk spokesman named Otahaoman explained with the help of a translator that the assembled peoples felt that there was “something in the way” of their ability to discuss the terms of the Treaty in good faith (Morris, 2014, pp. 97–98).

  It took several days of discussion for the Queen’s representatives to comprehend the concerns expressed by Otahaoman. The people were questioning the sincerity of these Treaty negotiations because they knew that the Government of Canada had already made a side deal with the Hudson’s Bay Company for the purchase of their lands. The view expressed by Otahaoman was that these side dealings undermined the integrity of the Government’s Treaty intentions. Through the translator, Otahaoman clearly articulated the view that the Hudson’s Bay Company only had the permission of Indigenous peoples to conduct trade. They did not have the right to claim ownership over any land: “The Indians want the Company to keep at their post and nothing beyond. After that is signed they will talk about something else” (Morris, 2014, p. 110). Despite these misunderstandings, as well as notable disagreement among the various Indigenous groups in attendance, the terms of Treaty 4 were eventually ratified.

  I begin with this story to draw attention to the persistence of Canadian colonial culture as “something in the way” of efforts to repair Indigenous-Canadian relations. The critical observation that Otahaoman articulated in 1874 is still a very relevant and unsettling problem today. In the wake of the 94 Calls to Action issued by the Truth and Reconciliation Commission, educational jurisdictions and institutions across Canada have rushed to respond to the Calls through the implementation of various policies and program initiatives. However, the rush to Reconciliation facilitates an active disregard of the Truth of colonial ideologies and structures that continue to block possibilities for the emergence of healthy and balanced Indigenous-Canadian relations in Canada. Before Reconciliation can even be considered as a possibility, a broad social, cultural, and educational reckoning process must be undertaken that focuses on unlearning colonialism. Colonial ideologies remain mostly uninterrogated in Canadian educational contexts and continue to be “in the way” of meaningful Indigenous-Canadian relational renewal. Such relational renewal is only possible if colonialism is unlearned.

  Unlearning colonialism

  Colonial ideologies have got “in the way” of schooling practices in the sense that prevailing curricular and pedagogical approaches perpetuate colonial worldview. The founding principle of colonialism is relationship denial1 and the centuries-long predominance of this principle has resulted in the creation of educational practices that perpetuate relationship denial in mostly subtle and unquestioned ways. One prominent form of relationship denial is evident in the ways in which the mental aspect of a human being is considered more important than the emotional, spiritual, and physical aspects. The possibility for holistic unity and balance is denied when the different aspects of a human being are increasingly fragmented and disassociated as a person becomes educated. The teachings of relationship denial can also be seen in the ways in which human beings are taught to believe that their needs are always more important than the needs of other forms of life. They are also evident in the ways in which students are taught to deny relationships that they have with people who do not look like them, speak like them, or pray like them. When someone is educated to accept relationship denial as a way of being in the world, it becomes part of how they are as a human being – how they live – and this acceptance has a very distinctive bearing on how they understand knowledge and knowing.

  Such practices are reflective of the “Western code” – the Enlightenment-based knowledge paradigm that is presented as possessing all the answers to any important questions that could be asked by anyone, anywhere in the world. It is important to state that Western conceptions of knowledge and knowing have provided many benefits. However, belief in the veracity of those understandings becomes a form of violence when they are prescribed as the only way to be a successful human being. Wynter (1992), for example, has argued that the arrival of Christopher Columbus to Turtle Island instigated a centuries-long process wherein a universalized model of the human being was imposed on people around the world. She asserts that this particular advancement of colonial power has served to “absolutize the behavioural norms encoded in our present culture-specific conception of being human, allowing it to be posited as if it were the universal of the human species” (Wynter, 1992, pp. 42-43). The assertion of this colonial power is carried out in the name of Progress.2 Formal schooling eventually became a primary means by which those with power could discipline the citizenry to conform to this model of the human being and this notion of Progress. As I see it, this has resulted in the predominance of curricular and pedagogical approaches that perpetuate these universalized behavioural norms by persistently presenting knowledge and knowing according to the rubric of relationship denial.

  The complex task of unlearning colonial forms of relationship denial does require learning more about colonial worldview and the ways in which the cultural assumptions of that worldview deeply inform the structure and character of the common-sense conventions of educational practices. However, it cannot only rely on learning about such things in an informational way. To do so is to assume that relationship denial is really just an intellectual problem and that unlearning can be accomplished via a detailed three-hour lecture with accompanying PowerPoint slides.

  The difficult truth is that colonial forms of relationship denial are much more than just intellectual problems. Human beings who accept colonial worldview as natural, normal, and common sense come to embody colonial forms of relationship denial that teach them to divide the world. The field of education has become so fully informed by the assumed correctness of colonial worldview that it has become difficult to take seriously other knowledge systems or ways of being human. However, this struggle to honour other knowledge systems or ways of being is implicated in the deepest difficulties faced today in trying to live in less damaging, divisive, and ecologically destructive ways. It is clear to me that the acceptance of relationship denial as the natural cognitive habit of successful human beings undermines the ability to respond to these complex challenges in dynamic ways. Thus, an urgent educational challenge facing educators today involves:

  • first decentring, denaturalizing, and unlearning colonial logics of relationship denial as curricular and pedagogical common sense, and
  • second, honouring other ways to know and be.

  Kinship relationality

  As a teacher educator struggling to address this challenge, I draw significant guidance and inspiration from Indigenous wisdom teachings of kinship relationality. These wisdom teachings emphasize how human beings are at their best when they recognize themselves as enmeshed in networks of human and more-than-human relationships that enable life and living. For example, in nêhiyawêwin (the Cree language), a foundational wisdom concept that is central to nêhiyaw (Cree) worldview is wâhkôhtowin. Translated into English, wâhkôhtowin is generally understood to refer to kinship. In a practical way, wâhkôhtowin describes ethical guidelines regarding how you are related to your kin and how to conduct yourself as a good relative. Following those guidelines teaches one how to relate to human relatives and interact with them in accordance with traditional kinship teachings. Importantly, however, wâhkôhtowin is also extended to include more-than-human kinship relations. The nêhiyaw worldview emphasizes honouring the ancient kinship relationships that humans have with all other forms of life that inhabit their traditional territories. This emphasis teaches human beings to understand themselves as fully enmeshed in networks of relationships that support and enable their life and living. Métis Elder Maria Campbell (2007) eloquently addresses wâhkôhtowin enmeshment:

  “And our teachings taught us that all of creation is related and inter-connected to all things within it.

  Wahkotowin meant honoring and respecting those relationships. They are our stories, songs, ceremonies, and dances that taught us from birth to death our responsibilities and reciprocal obligations to each other. Human to human, human to plants, human to animals, to the water and especially to the earth. And in turn all of creation had responsibilities and reciprocal obligations to us” (p. 5).

  Thus, following the relational kinship wisdom of wâhkôhtowin, human beings are called to repeatedly acknowledge and honour the sun, the moon, the sky, the land, the wind, the water, the animals, and the trees (just to name a few), as quite literally our kinship relations. Humans are fully reliant on these entities for survival and so the wise person works to ensure that those more-than-human relatives are healthy and consistently honoured. Cradled within this kinship teaching is an understanding that healthy human-to-human relations depend upon and flow from healthy relations with the more-than-human. They cannot be separated out.

  These wisdom teachings of wâhkôhtowin enmeshment and kinship relationality are also central to the spirit and intent of the so-called Numbered Treaties negotiated between Indigenous peoples and the British Crown between 1871–1921. Although I cannot claim expertise in the details of each individual Treaty, I can state that Indigenous peoples understand those Treaties as sacred adoption ceremonies through which they agreed to live in peaceful coexistence with their newcomer relatives. This means that Indigenous peoples understand those Treaties as a formal commitment to welcome newcomers into their kinship networks, share land and resources with them, and work together with them as relatives for mutual benefit. In this sense, the Numbered Treaties can be understood as expressions of the wâhkôhtowin imagination – human and more-than-human kinship interconnectivities.

  However, such kinship interconnectivities are not a central part of how most Canadians understand the Numbered Treaties. In accordance with the colonial emphasis on relationship denial, Treaties have been a massive curricular omission in Canadian education systems. If Canadians have learned anything of Treaties in their formal schooling experiences, it usually comes in the form of historical background information that characterizes Treaties as business deals through which Indigenous peoples surrendered their lands and received gifts and certain rights in return. So, tragically, the possibility that the Numbered Treaties could actually honour the layered complexities of kinship relationality and its constant renewal is undermined by ongoing institutional and societal dedication to relationship denial.

  It is my view that Treaties can be a significant source of inspiration in addressing the two educational challenges mentioned previously: unlearning colonialism and honouring other ways to know and be. The handshake depicted on the Treaty medal guides me to work together with others in ways that bring benefits to all people who live on the land together. Specific to Treaty 6, the shaking of hands is understood to signify ka-miyo-wîcêhtoyahk (for us to get along well), ka-wîtaskîhtoyahk (for us to live as Nations), ka-wîtaskêhtoyahk (for us to share the land and live as good neighbours), and ka-miyo-ohpikihitoyahk (for us to raise each other’s children well). These teachings place emphasis on learning from each other in balanced ways and sharing the wisdom that comes from living together in the spirit of good relations. Indeed, Treaty teachings appear to provide the much-needed antidote to colonial logics of relationship denial and assist in the educational challenge to unlearn. Importantly, however, the wâhkôhtowin imagination also offers a significant opportunity to engage with other ways of knowing and being by consistently reminding us of our enmeshment within more-than-human kinship connectivities.

  What expressions of knowledge and knowing flow from an education that emphasizes kinship connectivities and relational renewal? What kind of human being emerges from such educational experiences? These are questions without clear answers. However, they are also questions that educators must begin to carefully consider as part of the much larger struggle to unlearn colonialism. It is clear to me that the human ability to honour other ways to know and be depends on the willingness to return to the ancient wisdom teachings of kinship relationality that are clearly emphasized in Treaty teachings.

   

  Photo: courtesy Dwayne Donald

  First published in Education Canada, September 2022

   

  Suggested Resources to Learn More

  Indigenous knowledges

  • Yunkaporta, T. (2019). Sand talk: How Indigenous thinking can save the world. Text Publishing.
  • Asch, M., Borrows, J., & Tully, J. (Eds.). (2018). Resurgence and reconciliation: Indigenous-settler relations and earth teachings. University of Toronto Press.
  • Sheridan, J., & Longboat, R. H. C. T. S. D. (2006). The Haudenosaunee imagination and the ecology of the sacred. Space and Culture, 9(4), 365–381.

  Kinship relationality

  • Donald, D. (2021). We need a new story: Walking and the wâhkôhtowin imagination. Journal of the Canadian Association for Curriculum Studies, 18(2), 53–63.
  • Tynan, L. (2021). What is relationality? Indigenous knowledges, practices and responsibilities with kin. cultural geographies, 28(4), 597–610.
  • Starblanket, G., & Stark, H. K. (2019). Towards a relational paradigm − Four points for consideration: Knowledge, gender, land, and modernity. In M. Asch, J. Borrows, & J. Tully (Eds.), Resurgence and Reconciliation (pp. 175–208). University of Toronto Press.

  Treaties

  • Asch, M. (2014). On being here to stay: Treaties and Aboriginal rights in Canada. University of Toronto Press.
  • Kovach, M. (2013). Treaties, truths and transgressive pedagogies: Re-imagining Indigenous presence in the classroom. Socialist Studies/Études socialistes.

  References

  Campbell, M. (2007, November). We need to return to the principles of Wahkotowin. Eagle Feather News, 10(11), 5. www.eaglefeathernews.com/quadrant/media//pastIssues/November_2007.pdf

  Donald, D. (2019) Homo economicus and forgetful curriculum. In H. Tomlinson-Jahnke, S. Styres, S. Lille, & D. Zinga (Eds.), Indigenous education: New directions in theory and practice (pp. 103–125). University of Alberta Press.

  Morris, A. (2014). The Treaties of Canada with the Indians of Manitoba and the North-West Territories: Including the negotiations on which they are based, and other information relating thereto. Cambridge University Press.

  Nisbet, R. A. (1980). History of the idea of progress. Transaction.

  Wynter, S. (1995). 1492: A new world view. In V. L. Hyatt & R. Nettleford (Eds.), Race, discourse, and the origin of the Americas: A new world view (pp. 5–57). Smithsonian.

  Notes

  1 I use this phrase to draw attention to the ways in which the institutional and socio-cultural practice of dividing the world according to colonial worldview has trained Canadians to disregard Indigenous peoples as fellow human beings and thus deny relationships with them. This disregard maintains unethical relationships and promotes the development of cognitive blockages (psychoses) that undermine the possibility for improved Indigenous-Canadian relations. The psychosis of relationship denial results from a decades-long curricular project dedicated to the telling of a Canadian national narrative that has largely excluded the memories and experiences of Indigenous peoples. A major assertion that stems from this relational psychosis is that Indigenous peoples do not belong in Canada and are therefore out of place in their own traditional territories. This relational psychosis is a fundamental characteristic of Canadian colonial culture that must be unlearned.

  2 I choose to capitalize this term to denote its mythological prominence within settler colonial societies like Canada. This notion of Progress has grown out of the colonial experience and is predicated on the pursuit of unfettered economic growth and material prosperity stemming from faith in market capitalism. For more on this see Donald (2019) and Nisbet (1980).

• Reimagining Student Success in the Aftermath of the Pandemic

  March 23, 2022 12:15 PM Comments Off on Reimagining Student Success in the Aftermath of the Pandemic

  The COVID-19 pandemic has impacted life across the globe in every sector of society. As we move toward the third year of the pandemic, educators are examining the impact on student learning, educational outcomes, and well-being. Educators over the past two years have been adjusting practice and reflecting on what lies ahead for education and schooling in a “post-pandemic” world. We all acknowledge that it might be premature to think of “post-pandemic,” as students, parents, educators, policymakers and communities are still experiencing effects of the pandemic.

  The pandemic continues to impact Black, Brown, and Indigenous communities in devastating ways, and has exacerbated structural inequities that these communities experience. Research has shown that the pandemic has impacted student learning in significant ways, with many students falling behind, experiencing challenges with persistent and ongoing virtual learning and the safety concerns with in-person learning, and suffering diminished mental health and well-being. There have been challenges for parents: supporting students with online learning, work and life balance, and child care issues, among others. Educators have voiced concerns about ongoing safety measures as many return to in-person learning. The impact and consequences of the pandemic have been experienced differently by members of society depending on status, resources, type of work, racialization, ability, and other aspects of identity. Essential and frontline workers have borne the brunt of the impact and many are experiencing burnout, anxiety, and negative impact on their well-being. As Reyes (2020) argues, our different social identities and the social groups we belong to determine our inclusion within society and, by extension, our vulnerability to epidemics.

  As educators and policymakers reimagine education and schooling in a post-pandemic era, there is a growing awareness that the experiences of the pandemic and the lessons learned should serve as motivation for radical new and alternative approaches to teaching, learning, and leading. Calls to “get back to normal” by some ignore challenges and structural inequities across all sectors of society that have been laid bare and exacerbated by the pandemic.

  Students, educators, and community members all want teaching and learning to return in fulsome ways; however, those from global majority communities say “getting back to normal” must not include returning to oppressive policies and practices that prevent racialized students from achieving positive educational outcomes. The pandemic widened gaps that already existed for Black, Brown, and Indigenous students. Students and communities are demanding new approaches and policies that centre their lived experiences and will no longer tolerate educational policies and practices that oppress them and negatively impact their futures. The pandemic has magnified historic systemic failures affecting Black students, families, and communities, causing increased racial trauma, issues of mental health and well-being for educators and students, and the erosion of trust in schools and institutions (Horsford et al., 2021). As a result, many children and youth have experienced disengagement, chronic attendance problems, declines in academic achievement, and decreased credit attainment during the pandemic, with the impact far deeper for those already at risk (Whitley et al., 2021). “The pandemic has not only added to the social and educational inequities among young people, it has exacerbated the racial injustice with which racialized and Indigenous youth must contend” (James, 2020, p.1), and this reality cannot be overlooked.

  Against this backdrop, educators and policymakers are called on to reimagine education and schooling, to name and challenge the ways in which students are marginalized, and to question practices, policies, and “norms” of a pre-pandemic era that must not return. The lessons of the pandemic must be learned and there must not be a return to business as usual. Instead, those most impacted by the pandemic are calling for inequities to be acknowledged and a commitment made to lasting systemic change.

  To this end, critical educators see the pandemic as an opportunity not only to question oppressive educational policies and practices, but to take action and offer new and alternative approaches. One key issue that this article examines is the notion of student success. Measures of student success have traditionally focused on such areas as grades, credit accumulation, engagement in the school environments, and so on. What the pandemic (as well as student and community advocates) has highlighted is that student success is also about well-being, having a sense of belonging, and the ability to survive and thrive academically, emotionally, and spiritually. In this article I argue for rethinking student success through an anti-oppressive and decolonizing lens. To do so means naming systems of oppression and the ways coloniality and colonization continue to be perpetuated in educational practices, policies, and the framing of notions such as student success.

  Rethinking student success through an anti-oppressive and decolonizing lens

  Student success has been a long-standing goal of educators. Nonetheless, the term carries a variety of meanings within education, though it has commonly been identified with various forms of measurable student outcomes. Schools in their school success plans often define and contextualize student success to set organizational goals. In broad terms, student success has been understood in terms of outcomes such as academic achievement, graduation rates, persistence, increase in self-efficacy, increase in engagement, and initiative (Weatherton & Schussler, 2021). Research shows that there are differences in how teachers and students understand student success. Racialized students, for example, tend to define success for themselves, which often aligns with what matters to them and the kinds of supports they need for their educational advancement (Oh & Kim, 2016). Weatherton and Schussier (2021) argue that current discourse around the meaning of student success is maintained in part by social hierarchies that can be examined through the lens of hegemony and critical race theory, and which often hinder the success of certain student populations who may not define success in the same way.

  Many have argued that markers of student success have been created to serve a predominantly white student population and do not sufficiently reflect or meet the needs of a diverse student population. Students from global majority communities are no longer willing to be labelled as “unsuccessful,” “disadvantaged,” “at-risk,” and other markers of deficit in school while their educational, mental health, and well-being needs are not met, and racism and other forms of oppression that impact their educational outcomes persist. For example, throughout the pandemic students from low-resourced families could not participate effectively in the shift to online learning, as some did not have adequate access to the internet and computers. The failure of the system to provide adequate resources for students must not be laid at the feet of vulnerable students and used to render them as unsuccessful. Instead, questions must be asked about what success means for students from global majority communities, and what policies and practices need to be put in place in order for them to survive and thrive. Resiliency has emerged in the discourse when discussing success of students, and in particular students from Black, Brown, and Indigenous communities. While resilience is a worthy endeavour, students should not be called on to be resilient in the face of ongoing oppression. Oppressive systems, policies, and practices must change, instead of calling on some students to be more resilient.

  Anti-oppressive and decolonizing education, which identifies structural inequities and practices grounded in coloniality and the resulting gaps in student outcomes, provides a framework for advancing equity that challenges all forms of oppression. This should be seen as foundational to student success.

  Reimagining student success grounded in anti-oppressive and decolonizing approaches must prioritize the following elements:

  • adopting a student-centred approach to teaching that includes the lived experiences and voices of students in defining school success goals
  • embedding anti-oppressive and decolonizing education in everyday practice in teaching, learning, and leading
  • putting in place supports for students’ social, mental, and economic well-being
  • developing and nurturing connections to community.

  These suggestions do not operate in an isolated linear fashion, but overlap and are interconnected.

  Adopt a student-centred approach

  Research shows that students often have different notions of what success means. In addition to grades, students want to feel that they are being heard. As well, students from global majority communities see success as being able to thrive academically and without spirit injury – not having to endure racism and other forms of exclusion that stand in the way of their academic success and well-being. In Canada, we have read story after story of Black students experiencing anti-Black racism in schools and Indigenous students experiencing anti-Indigenous racism in schools. In response to community and parental advocacy, some school boards have put policies in place to address anti-Black and anti-Indigenous racism, but there is more work to be done.

  Student-centred approaches are not new; however a student-centred approach grounded in anti-oppressive and decolonizing education requires educators to examine their relationships with students through the lens of power, whiteness, white supremacy, ways that systemic forms of oppression can be manifested in those relationships, and ways in which practices grounded in colonial thinking and mindset define markers of success. Wells and Cordova-Cobo (2021) argue that it is impossible for educators to be student-centred, to engage in a holistic education focused on students’ social and emotional needs, without also being anti-racist. This approach means that success cannot be seen within paradigms of meritocracy, but instead through supports they need, acknowledging the impact of racism and other forms of oppression on their educational experiences. For educators in classrooms, this might mean examining assessment practices, pedagogical approaches, and curriculum context. For administrators this might mean examining discipline policies that penalize students instead of learning about what else might be happening in students’ lives.

  Embed anti-oppressive and decolonizing education in everyday practice

  Anti-oppressive and decolonizing education cannot be treated as an add-on to teachers’ and school leaders’ everyday work, but must instead be embedded in everyday practice. It must become the norm. Students must experience curriculum, pedagogy, and school practices that reflect their lived experiences, address their needs holistically, and identify forms of oppression in all aspects of teaching, learning, and leading that stand in the way of their progress. Students’ school experiences must be wholesome and fulfilling, both academically and spiritually. Seeing the impact of COVID-19 on racialized students, educators must commit to this work and be provided ongoing support to make it a reality, not just theory. This will require educators to examine activities that they engage in on a daily basis, including morning greetings, conversations with students in the hallways, meetings with families, resources that are purchased, and knowledge used to frame decision-making. For example, examining the influence of Eurocentric knowledge in relationship to students from global majority communities; and asking questions about the use of deficit narratives to construct students’ experiences and success or lack thereof. Anti-oppressive and decolonizing education also requires the examination of self – for educators to examine their positionality and how this intersects with that of students; and to look for the tensions in the relationship and include student voice and experience as they work through these tensions. Educators must also be committed to ongoing learning, unlearning, and relearning. This is critical for anti-oppressive and decolonizing work to be sustained and create the lasting change needed.

  Support students’ social, mental, and economic well-being

  Students’ mental health and well-being has been a consistent conversation throughout the pandemic. For racialized students who are already experiencing racial violence and trauma in schools, the impact has been devastating. In addition to the already heightened challenges on their mental health and well-being, many students from low-resource families and communities work to earn extra family income, and thus shoulder an added layer of stress. These issues, illuminated and exacerbated during the pandemic, must now form part of the discourse, policy and practice as we reconceptualize student success. The impact of these experiences should not be constructed as deficits when examining student success, but instead as a result of embedded structural inequities. I am suggesting here that when discussing student success, questions must be asked about students’ economic well-being and how that impacts their educational outcomes. Students’ economic lives are not separate from their educational lives; they are intertwined. New conceptualizations of success must include providing supports for students to overcome these challenges. These should be envisioned as the “new normal” and markers of success in a “post-pandemic” world.

  Develop and nurture connections to community

  As we begin to rethink education, schooling, and what student success means through an anti-oppressive and decolonizing lens, relationships with communities must be seen as central to student success. Connection with their community deepens educators’ understanding of students in holistic ways and fosters greater understanding of their needs. This also means building into curriculum and pedagogy knowledge that students bring from their communities, what Gonzalez et al. (2005) refer to as Funds of Knowledge. They suggest that families, especially those who are working class, can be characterized by the practices they have developed and the knowledge they have produced and acquired in the living of their lives. In other words, how is community knowledge part of the conversation about success? How are the formal and informal activities that students engage in at the community level taken into account when discussing student success? Decolonizing approaches to education require educators to examine and disrupt notions about certain communities constructed and maintained through colonized frames, that disregard local knowledge as valued and valuable (Lopez, 2021). This knowledge is valuable to schools in supporting students’ learning and bringing about positive educational outcomes. We also need to support students to engage in cultural border crossing – drawing on knowledge from their own experiences, and getting to know students who are different from themselves – and to see other cultures through an affirming lens. Building positive relationships with community is a cornerstone of anti-oppressive and decolonizing education.

  Education in a “post-pandemic” era calls for radical action. Student success can no longer be conceptualized only in terms of measurable outcomes and indicators such as graduation rates and marks. While it is important that students graduate and move to the next level, other markers of student success must be seen as equally important – such as how well students are thriving in teaching and learning spaces free from oppression and marginalization. The relationship between students, community, and school, should become central to student success policies and practice. The moment we are currently in provides educators with a great opportunity to build deep, lasting, and respectful relationships with communities, examine ways that COVID-19 has exposed and exacerbated structural inequities, and construct alternative approaches and practices. This will prepare students to be successful in a fast-changing and diverse world.

  Photo: Adobe Stock

  First published in Education Canada, March 2022

  Have you listened to the lively podcast episode featuring Dr. Ann Lopez, among other researchers? Listen here!

  Join the LIVE conversation connecting researchers and practitioners on May 16th! Sign up.

  References

  Horsford, S. D. et al. (2021). Black education in the wake of COVID-19 & systemic racism: Toward a theory of change and action. Black Education Research Collective, Teachers College, Columbia University. https://www.tc.columbia.edu/media/centers/berc/Final-BERC-COVID-Report-20July2021.pdf

  González, N., Moll, L., Amanti, C. (Eds.). (2005). Funds of knowledge: Theorizing practices in households, communities, and classrooms. Lawrence Erlbaum.

  James, C. (2021). Racial inequity, COVID-19 and the education of Black and other marginalized students. In F. Henry & C. James (Eds.) Impacts of COVID-19 in Racialized Communities (36–44). Royal Society of Canada. https://rsc-src.ca/en/themes/impact-covid-19-in-racialized-communities

  Lopez, A. E. (2021). Decolonizing educational leadership: Exploring alternative approaches to leading schools. Palgrave Macmillan.

  Oh, C. J., & Kim, N. Y. (2016). “Success is relative”: Comparative social class and ethnic effects in an academic paradox. Sociological Perspectives, 59(2), 270–295.

  Osmond-Johnson, P., Lopez, A. E., & Button, J. (2020, November 20). Centring equity in an era of COVID-19: A new twist on an existing challenge. Education Canada. www.edcan.ca/articles/centring-equity-in-the-covid-19-era

  Reyes, N. V. (2020). The disproportional impact of COVID-19 on African Americans. Health and Human Rights, 22(2) 299–307.

  Weatherton, M., & Schussler, E. E. (2021). Success for all? A call to re-examine how student success is defined in higher education. CBE – life sciences education, 20(1), es3. doi.org/10.1187/cbe.20-09-0223

  Wells, A. S., & Cordova-Cobo, D. (2021). The post-pandemic pathway to anti-racist education: Building a coalition across progressive, multicultural, culturally responsive, and ethnic studies advocates. The Century Foundation. https://tcf.org/content/report/post-pandemic-pathway-anti-racist-education-building-coalition-across-progressive-multicultural-culturally-responsive-ethnic-studies-advocates

  Whitley, J., Beauchamp, M. H., & Brown C. (2021). The impact of COVID-19 on the learning and achievement of vulnerable Canadian children and youth. FACETS 6(1), 1693–1713. doi.org/10.1139/facets-2021-0096

• Gathering Community in the New Normal

  May 27, 2021 12:54 PM Comments Off on Gathering Community in the New Normal

  It seems the one thing we can be certain of is uncertainty; COVID-19 has been a stark reminder that change is part of our lives. It’s difficult to predict what our formal education system will look like post-pandemic. Nevertheless, we can say that in this new normal there will certainly be a need for open exchange of views among all stakeholders in education. This article describes a model of school and community engagement, the Gathering Model, that may prove useful. In presenting this model, we share a set of equitable best practices that teachers, schools, and school boards can use as a template for parent and community outreach initiatives and to offer a resource for addressing the new normal.

  Toronto’s York Region is one of Canada’s most diverse school districts. While 90 percent of its residents are Canadian citizens, one in two were born outside Canada. The languages spoken at home include Chinese (Cantonese and Mandarin), Russian, Farsi, Italian, Tamil, Korean, Urdu, Spanish, Punjabi, and Gujarati. When we consider these changes, it becomes clear that we need to think differently when talking about community building. Community building based on goals and principles of sameness does not achieve inclusion. Community building has to be fostered through inclusive practices and processes. This applies in all our school communities, as populations across Canada are increasingly more diverse.

  The Gathering Model

  The Gathering Model is based on an ongoing, 15-year collaboration between the York Region District School Board (YRDSB) and the Faculty of Education at York University. In 2005, they partnered to pilot a new model of community engagement. Scott Milne, Manager of School and Community Projects at YRDSB, and Dr. John Ippolito, Associate Professor at York, were invited to serve as leads. Armadale Public School was selected as the pilot site because it was the largest and most linguistically diverse school in the YRDSB, in a neighbourhood experiencing pronounced demographic shifts. The thinking was that the initiative could both capitalize on emerging assets within the changing population and respond to new challenges. Since this time, multiple versions of the model have been implemented in over a dozen YRDSB schools.

  This model goes beyond community engagement to explore the potential for family voices – including the voices of marginalized parents – to support school and community improvement. The model responds both to recent patterns of migration and to extensive research on the positive impacts of parents taking an active role in their children’s education.¹

  A cycle of community dialogue

  The Gathering Model supports a cycle of community dialogue. This dialogue centres on after-school/evening events involving parents, administrators, teachers, students, researchers, and community service agencies. In most of our sites, the role of community agencies has been limited, but in some schools their role has been more significant, even if only to highlight the services they offer. These events (anywhere from one to four per year at participating schools) address issues parents think are important to their families’ experience of public schooling. At some schools, the event now includes a separate student dialogue.

  Clearly, the pandemic has put these in-person events on hold. As with education more generally, our participating schools have experienced a fracturing of community, leaving students and families feeling disconnected from their schools. However, this forced time-out is being put to good use in revisiting initiatives the model has piloted over the years, such as parent-driven research, parent and teacher research groups, and online discussion forums (Ippolito, 2012, 2018), and in exploring more recent online conversation platforms such as ThoughtExchange. We look forward to making innovative links between these online platforms and in-person events, which will, at some future point, become possible. This interplay of in-person and online resources will remain defined by the cycle of community dialogue outlined below (see Figure 1).

  

  Community-developed agenda

  A fundamental component of the Gathering Model is a formalized planning team consisting of staff, families, and community partners. While everyone is invited to the planning team, a deliberate effort is made to engage individuals, community members, and organizations that represent marginalized voices. The aim is to have at least three community members present for each meeting, though the community members do not have to be the same at each meeting. In these instances, new members are welcomed into the planning discussion with a brief synopsis of previous work. Rotating membership for community members and flexibility in the timing of meetings encourages community engagement. This planning team is involved in every stage of the cycle, from pre-event planning, to event design, to post-event data analysis, to data mobilization in school, and system planning. Through this process, the model becomes a regular and ongoing formalized process.

  Unlike traditional parent involvement approaches, where families are encouraged to participate in their children’s schools but where the agenda and decisions lie in the hands of the school, this is a model of community engagement where schools evolve in relation to family needs and where the community shares responsibility and power in determining agendas (Ippolito, 2010). In developing an agenda and topics for the discussion forums, the goal is to have at least half of each event’s agenda determined by students, families, and community partners on the planning team. The questions used to collect data for school and system improvement must be generated with community input, as with the following:

  • What is bullying, and how do we make sure it doesn’t happen in our school?
  • What strategies and approaches can we use to communicate with children about their learning?
  • What kind of peer relationships and friends help support our children’s healthy development into young adults?

  The structure and frequency of planning meetings are flexible and depend on the context and availability at each school. However, planning teams meet twice per month in the three months preceding an event. Some timelines to consider include when to send out invitations to the community to provide sufficient time to RSVP and when to contact local food vendors.

  Community dialogue

  Community dialogue events begin with a shared meal. Schools have held this event in school gymnasiums and libraries/learning commons. Some schools have organized the event in local community spaces, such as a neighbourhood mosque. When planning the menu and selecting vendors for a shared meal, it is important to be culturally responsive and to consider dietary needs of the community. Since childminding is also provided, schools consider opportunities to partner with community organizations to provide students and families greater awareness of local resources. In addition, planning the physical space requires consideration of religious accommodations, including prayer spaces. The shared meal, childminding, and any other expenses are funded through the school, removing barriers for families wanting to take part in the community dialogue.

  Tables are set up and all stakeholders are invited to sit with each other, regardless of their roles. This encourages community building by removing the barriers of formal titles like administrator, school staff member, community organization leader, parent, or student. The purpose of the shared meal is to provide time and space for people to get to know each other through conversation. At the end of the meal, children are directed to various childminding spaces and activities. Some schools have encouraged student performances of dance, poetry, and music to open and close the shared meal and bring families together in celebration of students. Student performances are welcomed, but care is taken so they don’t take up too much time. The goal is to ensure that table-based discussions of the agenda items constitute roughly three-quarters of the time of each event.

  The community dialogue engages stakeholders in open-ended conversations while removing potential barriers for participation. One such barrier for many families is language. Intentional steps are made to lessen this by providing translation technology and on-site translators reflecting the home languages of families. In addition, designated tables are assigned for conversations in preferred languages, with additional support of translators as needed. Another barrier is posed by power differentials between various stakeholders within education. These differentials can influence what gets shared and what is kept silent. To disrupt this, the event is set up to encourage discussion of agenda items between stakeholders in the same role, rather than across stakeholder groups. This provides each group an opportunity to speak openly about their thoughts and experiences.

  Community voice as data

  A defining feature of the Gathering Model is a commitment to collect and mobilize data generated through various forms of community engagement. This research work is done by the formalized planning team consisting of staff, families, and community partners. Planning teams also have access to research expertise from the Faculty of Education at York University.

  At the community dialogue events, data is recorded at each discussion table with Chromebooks equipped with multilingual software. Having the data digitized enables translation into English for the purposes of data analysis. The digitized data is prepared for analysis following qualitative methods for text-based responses (e.g. Glesne, 2015; Lichtman, 2013). Focusing on the core questions that shape the agenda for a community dialogue event, data is coded to summarize and condense key themes or issues. This search for patterns in the data moves from the level of codes to categories to themes and, potentially, to theory generation. The overarching aim of data analysis is to measure the impact of community engagement, which can include student engagement through participation in co-curricular activities, and to generate recommendations for school planning and further mobilization of findings.

  School planning/data mobilization

  The school must update the community in a timely fashion on how data have been used to improve school and/or system operations. Community members must see and hear evidence that their efforts are moving the school’s culture and practices forward. These updates often take place at subsequent community dialogue events and serve to link a previous event to a current one. The school, school board departments, and senior management may present information of benefit to the community, or data may generate key questions for gathering further data to help the school and system serve students and families better. This is also an opportunity for the community to ask follow-up questions about school and system priorities and how to better support student learning and community development.

  Core challenge

  A core challenge in mobilizing this process is sustaining the involvement of community throughout various stages of the process. Currently, families and community partners are mostly engaged as participants in the community dialogue. Community participation is substantially reduced or absent during data analysis, mobilization of data, and decision making. This highlights a mindset prevalent among system staff that community is not an integral partner. While schools welcome community voice, they continue to hold decision-making power in how narratives are shaped and what is prioritized and acted upon.

  This lack of full involvement by community members means that realizing the model’s potential for change lies disproportionately in the hands of staff. In many cases, staff have neither the skills nor knowledge to seize upon this opportunity, so schools often choose to take action on items that are easiest to address rather than on what is identified by the community as most urgent and needed.

  Additionally, school responses can sometimes be surface-level actions (such as inviting a one-time guest speaker, without further follow through or commitment to looking at implications of their own school policies and programs) that lack depth or sustainability. In this way, a checklist mentality becomes a barrier to the model’s potential for change. This way of thinking is reinforced by the system’s emphasis on timing and accountability that pressures schools to sacrifice the quality of the process in exchange for completion.

  Community voice and agency

  Addressing this core challenge requires full focus on the key determinant of success within the Gathering Model, namely, inclusion of community voice and agency. This input must occur in a formal way through participation on the planning and research team, and not through ad-hoc, informal conversations with school and/or system staff. Having said this, participating schools are encouraged to seek out partnerships with internal system departments such as Research Services, Planning, or Special Education, and with external community-based agencies.

  Schools wanting to implement the Gathering Model effectively must ensure this level of community input. Community is more than just a physical and geographic similarity. It is also a feeling of safety and belonging. Identity and community cannot be separate and belonging must be defined through a lens of equity and justice. These priorities are well-served by the open exchange enabled by the Gathering Model and will prove useful to us in the new normal.

  Illustration: iStock

  First published in Education Canada, June 2021

  A Parent Reflects

  By Hirosh Abeywardane

  The Gathering Model has made an impact on our community in ways beyond what I can explain in words. It has given a voice to marginalized parents and caregivers and helped bridge a communication gap between school and home. It eliminated the language barriers for many parents and caregivers and allowed them to express their concerns freely. It has helped build relationships, not just between school and the community, but also among parents and caregivers. The gathering has made it possible to transform ideas and suggestions into implementable solutions because the end result is a collective perspective of students, staff, and the community.

  The gathering has become a tool to help parents and caregivers understand the importance of engagement and the impact it will have on their child’s well-being and education. Most importantly, it taught the school community to think beyond just their own child’s experience in the school and aim to improve every child’s experience in the school.

  The gathering event has allowed the school community to trust that the school staff and administration will listen to their concerns, ideas, and suggestions because they know that, unlike a typical survey where you will never see a visible result, those concerns, ideas, and suggestions will be converted into solutions, and those solutions will be implemented as visible actions.

  My various involvement with the school and the school board has given me a unique perspective of the event. As a parent, a school council co-chair, and as a PEAC (PIC) Co-chair, I am truly humbled to be part of the planning process of the gathering event at my school. It was amazing to see the students, parents, caregivers, school council, and staff building partnerships and working together for a common goal. It would be almost impossible to organize a successful event like the gathering without those partnerships. During the data mining process, it was unbelievable to see the same reaction and expressions from different groups of individuals who are reading the same feedback forms. It is truly remarkable to see an event like this connecting students, teachers, and the community.

  Note

  ¹ Included here is stronger academic achievement, more consistent attendance at school, higher rates of graduation, a strengthened sense of self-worth, and a more positive outlook on education (Henderson & Mapp, 2002). More recently, these positive indicators are reiterated at primary levels (Wong et al., 2018); secondary levels (Gordon & Cui, 2012); and post-secondary levels (Palbusa & Gauvain, 2017).

  References

  Glesne, C. (2015). Becoming qualitative researchers: An introduction (5th ed.). Pearson.

  Gordon, M., & Cui, M. (2012). The effect of school-specific parenting processes on academic achievement in adolescence and young adulthood. Family Relations, 61(5): 728–741.

  Henderson, A., & Mapp, K. (2002). A new wave of evidence: The impact of school, family, and community connections on student achievement. National Center for Family and Community Connections with Schools.
  www.sedl.org/connections/resources/evidence.pdf

  Ippolito, J. (2018). Learning in schools and homes: Successes and complications in bringing minority parents into conversation with their children’s school. In Y. Guo (Ed.), Home-school relations: International perspectives (pp. 57–71). Springer.

  Ippolito, J. (2012). Bringing marginalized parents and caregivers into their children’s schooling. What works? Research into practice. Literacy and Numeracy Secretariat, Ontario Ministry of Education. www.edu.gov.on.ca/eng/literacynumeracy/inspire/research/WW_MarginParents.pdf

  Lichtman, M. (2013). Qualitative research in education: A user’s guide (3rd ed.). Sage.

  Ippolito, J. (2010). Minority parents as researchers: Beyond a dichotomy in parent involvement in schooling. Canadian Journal of Educational Administration and Policy, 114, 47-68.

  Palbusa, J. A., & Gauvain, M. (2017). Parent-student communication about college and freshman grades in first-generation and non-first generation students. Journal of College Student Development, 58(1), 107–112. https://eric.ed.gov/?id=EJ1127388

  Wong, R., Ho, F., Wong, W., et al. (2018). Parental involvement in primary school education: Its relationship with children’s academic performance and psychosocial competence through engaging children with school. Journal of Child and Family Studies, 27(5), 1544–1555.

• The Colour of Wellbeing: How do we ensure the wellbeing and success of BIPOC students and K-12 staff?

  March 29, 2021 12:25 PM Comments Off on The Colour of Wellbeing: How do we ensure the wellbeing and success of BIPOC students and K-12 staff?

  BIPOC (Black, Indigenous, and People of Colour) K-12 students and staff experience lower levels of wellbeing. Yet, a growing focus on wellbeing approaches such as mindfulness, social-emotional learning, trauma-informed practices, and self-regulation can have harmful effects on racialized students and educators and may lead to cultural appropriation (i.e. adopting aspects of a culture that’s not your own). These approaches to wellbeing often don’t take into consideration the unique experiences and perspectives of BIPOC students and staff.

  Wellbeing is systemic. When wellbeing is understood as one individual’s experience, it fails to account for the harmful effects of systemic racism, White supremacy, and colonialism that create unwelcoming, exclusionary, and unsafe environments for BIPOC students. This approach absolves systems from taking any responsibility in creating and perpetuating harm, which could look like: 

  • Overlooking the histories, experiences, and positive contributions of BIPOC people within the curriculum
  • Disproportionate punishment, suspension, and expulsion of Black and Indigenous students 
  • Disproportionately greater numbers of Black and Indigenous students, and students marginalized by poverty in lower academic streams and particular special education classes, and disproportionately greater numbers of White, middle-class, or wealthy families in gifted classes, French Immersion, and specialty programs.
  • Continuing to hire and promote White employees for leadership positions instead of BIPOC employees with strong understandings of anti-racism (i.e. actively identifying and eliminating racism by changing policies, practices, and attitudes that perpetuate racist ideas and actions). 

  Here are 4 key tips to support the wellbeing of BIPOC students and staff:

  1) There is no one-size-fits-all approach. Place identity – such as race, gender, sexuality, abilities, social class, and faith – at the center of approaches to student and staff wellbeing. 

  2) Avoid taking individual approaches to wellbeing that place both the source and solution of wellbeing with individuals and instead take a more systemic approach. This includes identifying and disrupting structures and policies that have had disproportionate effects on access, opportunity, and outcomes for BIPOC students and staff. 

  3) Connect with students, staff, families, and communities in meaningful ways to understand the experiences of institutional harm (e.g. residential schools).

  4) Embed multiple understandings and approaches of wellbeing that value the physical, social, emotional, cognitive, and spiritual needs of students and staff.

  ---

  By not acknowledging the depth and breadth of systemic racism, we end up focusing on symptoms rather than the root causes of achievement and wellbeing, while expecting individual students and staff members to overcome the numerous structural barriers placed before them. When schools take a systemic approach, they instead identify and take action to change the ways in which student and staff wellbeing is impacted by anti-Black, anti-Indigenous, and other forms of racism. Every student and educator deserves to feel safe, valued, and know that they belong at school. 

  Additional Information and Resources

   Anti-racism: the active identification and elimination of racism and intersecting forms of oppression, by changing systems, structures, policies, practices and attitudes, for the equitable redistribution of power and resources.

   Streaming means that students are placed into groups defined by their ability levels. Students may be grouped by ability either for a subject (for example for mathematics or reading) or for all or almost all their instruction. Students’ assignment to an ability group may be temporary, changing during the year, or relatively permanent.

  White supremacy refers to a political, economic and cultural system in which Whites overwhelmingly control power and material resources, conscious and unconscious ideas of White superiority and entitlement are widespread, and relations of White dominance and non-White subordination are daily re-enacted across a broad array of institutions and social settings (Ansley as cited in Gillborn, 2016, p. 48). 

  Colonialism: systems and practices that seek to impose the will of one people on another and to use the resources of the imposed people for the benefit of the imposer. Colonialism can operate within political, sociological, economic and cultural values and systems of a place even after occupation by colonizers has ended (Assante, 2006).

  1. Faculty of Education Summer Institute 2020-21 Webinar Decolonizing Mental Health – https://fesi.blog.yorku.ca/november-25th-2020-webinar/
  2. VoicEd Equity Podcast Series – https://voiced.ca/project/rsekn-equity-podcast-series/
  3. Documentary: This is Not a Resilience Story – https://www.youtube.com/watch?v=7wkh1sxKGxI
  4. https://thunderbirdpf.org/first-nations-mental-wellness-continuum-framework/
  5. https://smho-smso.ca/wp-content/uploads/2020/09/Understanding-Anti-Black-Racism-For-MHL.pdf
  6. http://www.ontariodirectors.ca/downloads/Listening_Stone/Dion_LS_Final_Report%20Sept_10-2014-2.pdf 
  7. https://ofifc.org/?research=trauma-informed-schools-in-indigenous-contexts-module 
  8. https://www.raiseyouraq.ca/files/2017/04/Towards-Race-Equity-in-Education-April-2017.pdf?x60002 
  9. https://thelearningexchange.ca/partnering-for-black-student-well-being-a-teachers-journey/
  10. https://issuu.com/ontarioprincipalscouncil/docs/opc_fall20-aoda-final/s/11099619
  11. https://www.cbc.ca/player/play/935078979530/

  References

  Dei, G.J.S. (2008). Schooling as community: Race, schooling, and the education of African youth. Journal of Black Studies, 38(3), 346-366.

  Dion, S. (2014). The listening stone: Learning from the Ontario Ministry of Education’s First Nations, Métis and Inuit–focused collaborative inquiry 2013-2014. http://www.ontariodirectors.ca/downloads/Listening_Stone/Dion_LS_Final_Report%20Sept_10-2014-2.pdf 

  James, C. E. (2012). Students “at risk”: Stereotyping and the schooling of black boys. Urban  Education, 47(2), 464-494.

  James, C.E. & Turner, T. (2017). Towards race equity in education: The schooling of Black  students in the Greater Toronto Area. https://edu.yorku.ca/files/2017/04/Towards-Race-Equity-in-Education-April-2017.pdf?x60002 

  Thompson, R. (2020, Sept. 29). Addressing trauma in the K-12 workplace: The impact of racial trauma on Black and non-white educators. https://www.edcan.ca/articles/addressing-racism-in-the-k-12-workplace/ 

• Much More Than a Bilingual Country

  February 22, 2021 1:30 PM Comments Off on Much More Than a Bilingual Country

  Canada is internationally known as a bilingual country. Twelve years ago, when I moved here from Brazil to complete my graduate studies, I thought that most Canadians would speak both English and French, but I quickly realized that that was not the case. I lived in Toronto, Ont., and when I met people who had grown up there, they mainly considered themselves Anglophones, even if they spoke some French. Others who had immigrated to Canada were plurilingual: they spoke two, three, or four languages at different levels of proficiency. Despite having Portuguese, Spanish, English, and Italian in my repertoire, I have never been considered bilingual in Canada because I do not speak French perfectly yet. The popular discourse of being bilingual here places value on the two official languages only, and even if you speak both languages, you need to sound like a native speaker or you will have your bilingual identity stripped away from you. This issue causes language insecurity and anxiety and demotivates people to learn languages. It is time to rethink what bilingualism means, recognize that Canada is a multilingual country, and focus on innovating language education.

  Canada: From bilingualism to multilingualism

  Canada is no longer a bilingual country. It is multilingual. In fact, it has been multilingual since pre-colonial times. In addition to the two official languages, 60 Indigenous languages and more than 140 immigrant languages are woven into the Canadian landscape. Recently, in a span of only five years, Canada witnessed a 13.3 percent increase in the number of people speaking an immigrant language, and nearly 20 percent of Canadian residents speak more than one language at home (Statistics Canada, 2016). With recent announcements that the federal government plans to welcome more than 1.2 million immigrants by the end of 2023, this multilingual reality will continue to grow (Harris, 2020). In fact, multilingualism is a global phenomenon and is now in the spotlight because of recent trends in mobility, travel, internationalization of education, language revitalization efforts (UNESCO, 2019), and online work demands during the COVID-19 pandemic. All of these factors contribute to people using different languages at home, online, and in their various communities.

  The youth in Canada are accustomed to linguistic and cultural diversity, at least outside of the classroom: they can read a book in English, listen to K-pop, mix languages while interacting with others in online role-playing games, and listen to their grandparents speak in their heritage languages. They may not have high proficiency levels in these languages, but they are certainly exposed to them. Multilingualism is on the rise, in Canada and elsewhere, and so we must innovate how we teach languages and how teachers view their students. Indeed, preparing the youth to learn only the two official languages of Canada is not enough. Canada needs to go beyond English/French bilingualism and move toward equipping youth to have plurilingual and pluricultural competence; to encourage students not only to be tolerant of linguistic and cultural diversity, but to be active agents of social change, learn new languages, and be advocates for a world that is more linguistically and culturally inclusive. One of the United Nations’ sustainable development goals for a better future is to provide inclusive, equitable, and quality education for all and in language education, one way to accomplish this is to implement a plurilingual approach in the classroom.

  What is a plurilingual approach?

  First, what is the difference between multilingualism and plurilingualism? A useful distinction is offered in a 2020 publication by the Council of Europe, which states that multilingualism is the coexistence of different languages in a society, while plurilingualism is the dynamic development of an individual’s linguistic repertoire. In Canada, we have more than 200 languages in our society (multilingualism), while individuals may have several languages in their repertoire (plurilingualism). For example, one person may speak English fluently, understand different Englishes (e.g. from Newfoundland and South Africa), speak some Cree and a little bit of Spanish, and may be currently developing basic French and its different varieties (e.g. French from France, Quebec, and Haiti). In education, a plurilingual approach will encourage the development of this repertoire along with the cultures related to these languages; languages and cultures have long been suggested to be inseparable (Galante, 2020), that is, when learning a language, we also learn about related cultures, traditions, behaviours, beliefs, and how language is used across cultures and contexts.

  This approach may sound complicated, but it is not. In fact, some educators may already teach, at least implicitly, through a plurilingual approach, but they may not be exploring its maximum potential. They may still view their students as simply language learners (e.g. English language learner), or bilinguals, but not as plurilingual and pluricultural citizens. So, what can educators do to start? Here are three initial ideas:

  • Linguistic portraits Teachers can ask students what languages they speak or understand, even if the proficiency levels are limited. They can also ask them about both their own cultural heritage and other cultures they appreciate. The answers to these questions can lead to a multimodal project such as a linguistic portrait: students draw their portrait and place all of their languages and cultures on it so they can embody their own plurilingualism and pluriculturalism. They can also do a short presentation about what these languages and cultures represent to them. (See Figure 1.)

  

  Figure 1. Linguistic Portrait, taken from Galante, 2019

  • Translingual mediation Teachers can get students to read or listen to texts in the languages they already know, take notes, and bring them to the language classroom. For example, in a French class with the topic of global warming, the teacher can ask students to do some research at home about the topic in different languages. A student who speaks Mandarin can access information in a Chinese online newspaper, bring the knowledge to the classroom, and present the information in French. By doing this, students are mediating knowledge across languages, learning French, and developing critical thinking by analyzing content produced in texts in different languages and published in different venues.
  • Translanguaging buddies If in a language class there are two or more students who share the same languages, the teacher can sometimes have these students help each other in the languages they share. For example, in a French class where there are two students who speak Spanish, the teacher can encourage them to use Spanish to clarify information, understand the content, and even teach their peers some Spanish words. Translanguaging buddies do not necessarily have to speak the same languages. One student who speaks Russian can be paired up with a student who speaks Arabic; they can both discuss the topic in a mix of French, Russian, and Arabic and make sense of the content.

  These three examples may already look familiar among some teachers, but others may find them radical. But why should teachers even attempt to use a plurilingual approach? In the first part of this article, I provided a rationale based on the increase of multilingualism in Canada and in the world. Below, I will provide some arguments based on recent research.

  What does research say about plurilingual education?

  Many studies conducted in different language classrooms (ESL, FSL, immersion, bilingual programs, etc.) and countries suggest several benefits of a plurilingual education, including language development, empathy, self-esteem, cognition, and motivation, among other factors. In my own research (2020), I have investigated teachers’ perceptions of a plurilingual approach in the English-language classroom compared to a monolingual approach (English-only). Seven teachers participated in the study and they taught two classes using two different approaches: plurilingual with one class and English-only with another class, for a period of four months. The content was similar but the approach was different, and the teachers did not have to change their entire curriculum to apply a plurilingual approach. In fact, they introduced one plurilingual task per week, for about 30–40 minutes in one class, while the other class had similar content but used one English-only task per week. After I interviewed the teachers at the end of the program, they unanimously reported preference for a plurilingual approach compared to English-only. For these teachers, a plurilingual approach:

  • taps into students’ lived experiences, and develops English based on their personal trajectories rather than on unrealistic scenarios where they need to use the target language
  • challenges teachers’ monolingual and monocultural mindset and the idea that students are not plurilingual
  • helps students develop agency and feel free to use their linguistic repertoire whenever they want or need for the purposes of learning
  • allows students to feel pride in the languages and cultures in their repertoire
  • engages students in learning not only the target language but also about the languages and cultures of their peers
  • provides a safe space for students to discuss topics about cultural similarities and differences and demystify stereotypes.

  The teachers also highlighted that they did not have to speak several languages themselves to use a plurilingual approach, and that even teachers who think of themselves as monolinguals (speaking one language only) can and should try to implement it in the classroom.

  Moving forward

  Given the current multilingual trends in Canada and recent calls for the provision of inclusive education to all students, innovative pedagogical approaches that prepare them to communicate across languages, cultures, and contexts are now needed. People will continue to communicate face-to-face and online, and being able to use their repertoire to understand how language use and culture may vary across contexts, be open to more language and cultural learning, and advocate for linguistic and cultural inclusiveness in schools and other spaces is paramount for an inclusive society. If we want to better prepare our students for current and future Canadian realities of multilingualism, change needs to happen soon. Canada has a unique opportunity to remain a leader in language education, but it needs to go beyond bilingualism and encourage Canadians to become plurilingual speakers. Supporting plurilingualism will not take away from the languages already existent in Canada; it will add openness to the English/French bilingual dichotomy and the popular discourse that the country is bilingual. Canada is much more than that.

  For more research and resources, visit McGill University’s Plurilingual Lab.

  Banner Photo : Adobe Stock

  First published in Education Canada, March 2021

  Read other articles from this issue

   

  References

  Council of Europe. (2020). Common European Framework of References for languages: Learning, teaching, Assessment. Companion Volume. Council of Europe Publishing.
  www.coe.int/lang-cefr

  Galante, A. (2020). Plurilingual and pluricultural competence (PPC) scale: The inseparability of language and culture. International Journal of Multilingualism.
  https://doi.org/10.1080/14790718.2020.1753747

  Galante, A. (2019). “The moment I realized I am plurilingual”: Plurilingual tasks for creative representations in EAP at a Canadian university. Applied Linguistics Review, 11(4), 551–580.

  Galante, A., Okubo, K., Cole, C., Abd Elkader, N., Wilkinson, C., Carozza, N., Wotton, C., & Vasic, J. (2020). “English-only is not the way to go:” Teachers’ perceptions of plurilingual instruction in an English program at a Canadian university. TESOL Quarterly Journal.
  https://doi.org/10.1002/tesq.584

  Harris, K. (2020, October 30). Federal government plans to bring in more than 1.2M immigrants in next 3 years. CBC News.
  https://bit.ly/2IsfpJW

  Statistics Canada. (2016). Linguistic diversity and multilingualism in Canadian homes.
  https://bit.ly/3kAzFpn

  UNESCO. (2019). International literacy day 2019: Revisiting literacy and multilingualism, background paper.
  https://bit.ly/2IBL23B

  United World Schools. (n.d.). UN sustainable development goals: Our role.
  https://bit.ly/2IzVFDF

• Providing a Quality Education in a Multicultural Environment

  February 12, 2021 9:23 AM Comments Off on Providing a Quality Education in a Multicultural Environment

  The Marguerite-Bourgeoys School Service Centre (CSSMB) is located in the west end of Montreal. Covering over 100 schools and institutions, it is Quebec’s second largest school service centre (CSS). The territory served is divided into seven networks, each encompassing one or two high schools and their feeder elementary schools. This structure ensures consistency in the interventions for client groups living in relatively homogeneous areas. Administrators and educators from both levels maintain close ties, facilitating the students’ transition from elementary to high school. An example of this is Amène ton parent au théâtre, an initiative in which elementary students, accompanied by their mother or father, are invited to attend a bullying prevention activity presented by high-school students.

  In addition, the CSSMB relies on the insights of a small team of statisticians who closely monitor hundreds of indicators, notably those associated with the 17 goals listed in its Plan d’engagement vers la réussite (Commitment to Success Plan). This information is valuable because it helps us quickly identify and address our students’ academic and social vulnerabilities.

  The activities carried out in the CSSMB’s 102 institutions interconnect with many of the 17 Sustainable Development Goals (SDGs) adopted by the United Nations. In this article, we will focus primarily on Goal #4: Quality Education.

  Access to quality education for all

  Quebec’s student population has changed dramatically in the past few decades, especially in Montreal. In the CSSMB’s elementary and high schools, over 80 percent of students are first- or second-generation immigrants. This diversity creates a number of challenges when it comes to organizing educational services. For example, many recently arrived immigrants are unable to speak French, their new language for school and socializing. During the 2019-2020 school year, 4,500 students attended “welcome” classes, which are designed to teach French while fostering the academic and social integration of non-French-speaking young people.

  If we are to provide a quality education to all (SGD 4), notably students with diverse cultural backgrounds and life experiences, we must rethink the way in which educational services are delivered. This process requires in-depth reflection, adapted tools and, ultimately, a review of existing practices. We have successfully met this ch