Archive

• Education’s Climate Crisis

  September 26, 2023 9:00 AM Comments Off on Education’s Climate Crisis

  On behalf of the Association of Canadian Deans of Education (ACDE) 

  

  We are living in a time of uncertainty, stress, and exhaustion. Our world is facing literal and metaphorical fires, encompassing environmental crises, the ongoing COVID-19 pandemic, the spread of political and religious extremism, escalating violence and war, fragile economies and rising inflation, famine, poverty, and food insecurity.   

  Education is in the midst of its own profound “crisis of climate.” Teaching and learning cannot flourish in an alienating and inhospitable landscape. Canada and other world partners have set an ambitious goal to achieve net-zero emissions by 2050 to tackle the global environmental climate crisis. What ambitious goals are addressing the climate crisis in education for Education 2050 and beyond? Arguing that the “current disruption has changed education forever,” the Association of Canadian Deans of Education met to signal “educational priorities… and where investment is needed in teacher education, teachers and research as a recovery strategy” (2020, p. 3).   

  A CLIMATE RECOVERY STRATEGY FOR EDUCATION ECOSYSTEMS 2050  

  Schools are ecosystems where children bring their own histories, knowledge, and experiences. These ecosystems have distinct cultures, structures, and access to resources. The wellbeing of children depends upon having consistent “attuned, non-stressed and emotionally reliable caregivers” (Maté & Maté, 2000, p. 101). However, in the present context, many children, families, and teachers are struggling. 

  Beista, Priestley et al., (2015) have been studying educational ecosystems for many years. Their interest stems from the fact that as global policies have been adopted, teachers have been positioned as agents of change. However, rather than seeing agency simply as the individual capacity that teachers may or may not possess, they understand meaningful agency as a part of the ecology of the school systems within which teachers practise. Embedding agency within an existing ecosystem clarifies that we are all complicit in the conditions we create for teaching and learning to thrive – or to wither.  

  An educational ecosystem is far more than a collection of physical spaces, policies, and curriculum documents. To empower teachers and bring about positive change, a clear vision is necessary. This involves meaningful engagement with parents, community members, school psychologists, healthcare providers, educational assistants, teacher education students, and teacher education providers. Recognizing the critical role each of these stakeholders plays is necessary for the wellbeing of students’ physical, social-emotional, intellectual, and mental health.  

  The “critical habitat” for teaching and learning 

  A critical habitat is essential for children to thrive. Recognizing the lasting impact of the current disruption on education, a thriving environment ensures safety, support, and equitable access to resources like technology and the internet. It upholds the rights of the children (UN General Assembly, 1989) and honours the provisions for francophone and minority language education (Canadian Charter of Rights and Freedoms, 1982). It responds to the Truth and Reconciliation Commission of Canada’s Calls to Action. Educators play a vital role in the recovery, but without strategic and sustainable investment, they face additional risks. 

  Threats to the educational ecosystem 

  Globalization has led to an emphasis on competition, excellence, and individualism in education. Despite well-documented disparities, the focus on “recovery” is trained narrowly on “learning gaps” and concern about “falling behind.” Ignoring the critical habitat effectively undermines efforts to close those gaps or achieve higher test scores. The needs of historically marginalized students and families have too often been debated, thwarted, or ignored.  

  Treating the educational system as a “market” undermines educational ecosystems, prioritizing shareholders over stakeholders. Government involvement in seeking market solutions to public policy problems diverts financial resources to for-profit businesses from schools. An emphasis on testing, for example, driven by the financial interests of publishing companies, devalues educators’ ongoing assessments. The shift redirects efforts toward test scores and global reputation over holistic growth.  

  When changes in education are subject to short-term, politically driven reactions, the gaze is fixed on the desires of electors with special interests, over the concrete needs of children and educators. Policies emerging from such a limited view can destabilize progress and can entrench traumatizing social conditions, leaving teachers without the agency, autonomy, purpose, and sense of meaning that leads to wellness and motivation. As key resources in the ecosystem, educators and teacher education providers must play a vital role in policy and curriculum planning and decisions.  

  Many parts of the world, with Canada now among them, have been crippled by a teacher shortage. When the environment in schools is neglected, and calls for support, resources, and safety measures are ignored (or promised but never realized), it can lead to despondence, positioning educators as disseminators of decisions made elsewhere (Hibbert & Iannacci, 2005). When teachers feel ignored, under-resourced, or undervalued, they leave the profession (Bryant et al., 2023).  

  For example, educators are the front-line witnesses to systemic racism and equity. The crisis of climate in education has revealed new depths of inequity. Interpersonal and structural violence became more evident during the COVID-19 pandemic. Building safe and trusting relationships is critical as we re-orient students to being in community, developing social-emotional capacity and recovering from their experiences over the past few years. The mental health needs of both teachers and students must be supported.  

  How do we restore damaged systems? 

  To build a safe and more sustainable educational ecosystem, we must prioritize the physical spaces, culture, and climate of schools. Schools ought to model advanced standards in air and water quality, as these factors impact students’ health, concentration, and comfort in learning. Implementing energy efficient and accessible technologies should be a basic requirement to demonstrate care for students and responsible use of resources. All curricula should incorporate cultural safety and human rights principles. By learning in schools that exemplify these shared goals, students can better connect what they learn with what they observe in a safe and sustainable world.  

  Cree scholar Dwayne Donald argues that “ethical relationality is an ecological understanding of human relationality that does not deny difference, but rather seeks to more deeply understand how our different histories and experiences position us in relation to each other” (2009, p. 6). Bringing a compassionate curiosity that positions us all as part of an interconnected whole – where one cannot thrive without the other – holds promise for developing the trauma consciousness that is so desperately needed to move beyond the damage sustained from years of neglect. The core vision and commitments cannot be subject to change with each new government. Rather, they must address a “security of place” (Neef et al., 2018) that prioritizes a healthier, sustainable and long-term vision and investment in our Canadian educational future – and the futures of all children who participate in these systems.  

  Refugees, migrants, and immigrants are choosing Canada as a safe place to educate their children. One need only read the news to see that that “safety” can be disingenuous for some populations. We know that “students’ relationships with their teachers are vital to their academic learning and psychosocial development” (Smith & Whitely, 2023, p. 96). Those relationships are made more fragile when the teacher’s own needs are not being met.  

  “How do we help children achieve and develop to the limits of their potential, particularly those who struggle most in an industrialized system of education that struggles to accommodate individual needs and challenges?” (p. 101). This process begins by establishing a caring relationship between educators and students. However, it is crucial for educators to operate within a caring environment and a system that genuinely values the education and wellbeing of children beyond their future economic contributions. Achieving this requires intellectual humility, collaboration, and investment as education is prioritized and valued for the significant role it plays in all our social futures. 

   

  LEARN MORE ABOUT HOW EDCAN SUPPORTS K-12 WORKPLACE WELLBEING

  

  References 

  Association of Canadian Deans of Education. (2020). Teaching and teacher education: Preparing for a flourishing post-pandemic Canada. ACDE. 

  Biesta, Priestley, M., & Robinson, S. (2015).  Teacher agency: an ecological approach. Bloomsbury Academic, an imprint of Bloomsbury Publishing, Plc. doi.org/10.5040/9781474219426 

  Bryant, J., Ram, S., et al. (2023). K-12 teachers are quitting. What would make them stay? McKinsey & Company.
  www.mckinsey.com/industries/education/our-insights/k-12-teachers-are-quitting-what-would-make-them-stay    

  Canadian Charter of Rights and Freedoms,  Part 1 of the Constitution Act, 1982, being Schedule B to the Canada Act 1982 (UK), 1982, c 11.
  https://laws-lois.justice.gc.ca/eng/const/page-12.html 

  Donald, D. (2009).  Forts, curriculum, and Indigenous Métissage: Imagining decolonization of Aboriginal-Canadian relations in educational contexts. First Nations Perspectives, 2(1), 1–24. 

  Government of Canada, (n.d.). Net-zero emissions by 2050.
  https://www.canada.ca/en/services/environment/weather/climatechange/climate-plan/net-zero-emissions-2050.html 

  Hibbert, K., & Iannacci, L. (2005). From Dissemination to discernment: The commodification of literacy instruction and the fostering of “good teacher consumerism.” The Reading Teacher, 58(8), 716–727. 
  doi.org/10.1598/RT.58.8.2 

  Maté, G., & Maté, D. (2022).  The myth of normal: trauma, illness and healing in a toxic culture. Alfred A. Knopf Canada. 

  Neef, A., Benge., L., et al. (2018). Climate adaptation strategies in Fiji: the role of social norms and cultural values. World Development, 107, 125-137. 

  Smith, J. D. & Whitley, J. (2023). Teaching with acceptance and commitment: Building teachers’ social-emotional competencies for teaching effectiveness. The Educational Forum, 87(1), 90–104.  doi: 10.1080/00131725.2022.2053620 

  UN General Assembly. (1989). Convention on the rights of the child. Treaty Series, 1577, 3. United Nations.
  https://unesdoc.unesco.org/ark:/48223/pf0000101215  

  Photo: iStock
  First published in Education Canada, September 2023

• Renewing the Accord on Indigenous Education

  9:00 AM Comments Off on Renewing the Accord on Indigenous Education

  ^{Image caption: Cover detail from the 2010 ACDE Accord on Indigenous Education, which is now being renewed.}

  On behalf of the Association of Canadian Deans of Education (ACDE) 

  ​

  AS A COLONIAL NATION, Canada is founded on the theft of Indigenous lands through settler invasion,​ which ​​​must be understood as ​a ​structure rather than an historical event. What this means is that colonialism is not a thing of the past; it continues to shape economic, political, and social structures through its intent to displace and disempower Indigenous peoples. Tuck and Yang (2012) argue that at its core, colonialism and its need to ensure ​“​settler futurity​”​ is about control over the land. Education has been an instrument of colonialism, therefore complicit in the dispossession of Indigenous people from their lands, languages, and livelihoods. As part of the ​“​civilizing​”​ and assimilating agendas of Canadian society, schooling was designed to harm Indigenous people, particularly through the erasure of Indigenous ways of knowing and by disrupting family and community systems. The imperative for Canadians to understand and recognize this foundational context of colonialism has been part of educational directives for some time. This includes the 1996 Canada’s Royal Commission on Aboriginal Peoples, which called for inclusion of Aboriginal perspective, traditions, and worldviews in the school curriculum and programs to address stereotypes and anti-Indigenous racism as educational priorities for improving educational outcomes for Indigenous learners and setting directions for Indigenous-settler relations in this country.  

  In 2010, under the leadership of Indigenous scholars Jo-ann Archibald and Lorna Williams, and Education Deans Cecilia Reynolds and John Lundy, the Association of Canadian Deans of Education (ACDE) launched the Accord on Indigenous Education. This marked the end of a three-year process of pan-Canadian consultation, engagement, and feedback at a time of limited understanding of the realities of settler colonialism in the consciousness of most Canadians. The Accord aimed to address this through a series of objectives meant to inform ​and ​transform both teacher education and K–12 classrooms. The Accord states​ that​ “the processes of colonization have either outlawed or suppressed Indigenous knowledge systems, especially language and culture, and have contributed significantly to the low levels of educational attainment and high rates of social issues such as suicide, incarceration, unemployment, and family or community separation” among Indigenous peoples in Canada (p. 2).   

  The key principles of the Accord include supporting a more socially just society for Indigenous peoples; respectful, collaborative, and consultative processes with Indigenous and non-Indigenous knowledge holders; promoting partnerships among educational and Indigenous communities; and valuing the diversity of Indigenous knowledges​ and ​ways of knowing and learning. These principles guide the Accord and its overarching vision that “Indigenous identities, cultures, languages, values, ways of knowing, and knowledge systems will flourish in all Canadian learning settings” (p.4). To achieve this vision, the Accord lays out a series of goals, including respectful and welcoming learning environments, curriculum inclusive of Indigenous knowledge systems, culturally responsive pedagogies and assessment practices, mechanisms for promoting and valuing Indigeneity in education, affirmation and revitalization of Indigenous languages, Indigenous education leadership, and culturally respectful Indigenous leadership.  

  Many deans of education have looked to the Accord to advance changes in teacher education, including the creation of mandatory Indigenous education classes in some programs and the intentional weaving of Indigenous knowledges, content, and perspectives into education courses in other BEd programs. The Accord has been used to advocate for revisions to provincial curricula across the country, especially when the curriculum was silent or only superficially inclusive of the historical and contemporary voices and experiences of Indigenous peoples. The influence of the Accord can also be traced to the creation of First Nations education frameworks in several provinces, the creation of teacher competencies or professional standards, efforts by school divisions to improve the experiences of Indigenous learners in classrooms and school communities, and the implementation of policies at local and provincial levels that aim to improve the experiences of Indigenous learners. In Alberta, the Teacher Quality Standards outline a requirement for teachers to have foundational knowledge of First Nations, M​é​tis, and Inuit peoples, and in British Columbia, the First People’s Principles of Learning build on the aims of the Accord by cent​r​ing Indigenous knowledge in education. In addition to policies, principles, and standards for education, the Accord has been cited numerous times by academics whose work challenges settler colonialism, influencing the growing body of research and scholarship in Indigenous and anti-colonial education.  

  In the years since the Accord was launched, many more efforts to recognize the truth of Canada’s history and improve Indigenous-settler relations have unfolded. One of the most significant is the work of Canada’s Truth and Reconciliation Commission (TRC) and the resulting 94 Calls to​ ​Actions. Reconciliation as a framework for education has inspired Faculties of Education to create reconciliation advisories, hire Indigenous faculty, develop strategic plans, revise and enhance Indigenous offerings in curriculum, and provide professional development for staff and faculty to deepen their understanding of colonialism and Indigenous perspectives and knowledges. As it takes hold in educational spaces, we can all appreciate the way reconciliation facilitates decolonization, equity, and more recently, Indigenization. However, reconciliation has also been subject to critique, especially in light of the growing anti-Indigenous racism, illegal incursion on Indigenous lands, denial of Indigenous rights, and the heightened inequities within Indigenous communities as a result of the ​COVID​-19 pandemic (Styres & Kempf, 2022). 

  Further orienting Faculties of Education to Indigenous education priorities has been the emergence of the Idle No More movement, the National Inquiry into Missing and Murdered Indigenous Girls and Women (MMIGW), and the Federal Government of Canada’s commitment to the United Nations Declaration on the Rights of Indigenous Peoples (UNDRIP). For example, in B.C., UNDRIP became legislation through the Declaration of the Rights of Indigenous Peoples Act and an Action Plan that specifies Indigenous peoples’ rights to self-determination as a core element of Indigenous-settler relations, including Indigenous people’s right to education in their languages and cultures. Given these emerging policy directives and social and political movements, the time was right to renew the Accord on Indigenous Education. This was precisely the request made to ACDE by the executive members of the Canadian Association for Studies in Indigenous Education in 2019.  

  The process of renewal that is underway draws inspiration from Cree Elder and scholar-educator, Dr. Verna Kirkness’s (2013) leadership approach that asks us to consider the following questions: Where have we been, where are going, how do we get there, and how do we know when we are there? Pan-consultation and feedback sessions are being held by deans of education from across Canada over the coming year, who will “listen and lift” the voices and perspectives from early learning, K–12, teacher education, and communities. The process of consultation and the work of the deans emphasize responsibilities and actions that help learners understand their entanglements in settler-colonialism, draw from the diverse and rich Indigenous knowledge traditions in their lives, and advance Indigenous rights and priorities through anti-racist, decolonial, and sovereign approaches. A revised Accord on Indigenous Education will seek to align its goals with the rights acknowledged in UNDRIP, the TRC Calls to Action, and the MMIGW Calls for Justice. Given all that has unfolded since the Accord was first launched, there is an imperative to move from a language rooted in the politics of respect to the politics of rights, creating new opportunities for educators to deepen and expand their understanding and their practice in ways that actively confront the colonial relations of Canada, moving us into an Indigenous-settler future in ethically relational ways (Donald, 2009).  

  LEARN MORE ABOUT HOW EDCAN SUPPORTS K-12 WORKPLACE WELLBEING

  

  References 

  Association of Canadian Deans of Education. (2010). Accord on Indigenous education. https://csse-scee.ca/acde/wp-content/uploads/sites/7/2017/08/Accord-on-Indigenous-Education.pdf  

  Donald, D. (2009). Forts, ​curriculum​, and Indigenous ​métissage​: Imagining ​decolonization ​of Aboriginal-Canadian ​relations ​in ​educational ​​contexts​. ​First Nations Perspectives​, 2(1), 1–24.  

  Kirkness, V. (2013). Creating ​space​: My ​l​ife ​a​nd ​w​ork in Indigenous ​e​ducation. University of Manitoba Press.   

  Styres, S.​ ​D, & Kempf, A. (2022). Troubling ​Truth ​and Reconciliation in Canadian ​     ​​education​: Critical ​perspectives​. University of Alberta Press. 

  Truth and Reconciliation Commission of Canada. (2015). Honouring the ​truth​, ​r​econciling for the ​f​uture: Summary of the ​f​inal ​r​eport of the Truth and Reconciliation Commission of Canada.  

  Tuck, E., & Yang, K. (2012). Decolonization is ​n​ot a ​m​etaphor. ​Decolonization: Indigeneity, Education& Society​, 1(1), 1–40.  

  UN General Assembly, United Nations ​d​eclaration on the ​r​ights of Indigenous ​p​eoples​:​ ​     ​​​Resolution​​​ adopted by the General Assembly​, 2 October 2007, A/RES/61/295​. ​​     ​https://www.refworld.org/docid/471355a82.html​    

  Caption for banner image at top:
  Cover detail from the 2010 ACDE Accord on Indigenous Education, which is now being renewed.
  First published in Education Canada, September 2023

• Minding the Gap in Mathematics

  9:00 AM Comments Off on Minding the Gap in Mathematics

  IF YOU ARE A PARENT, you likely recall your baby’s wellness visits with the family doctor. During these frequent visits, the focus was on monitoring physical growth and development to identify any issues that might require attention. By plotting children’s individual growth curves and comparing them with standardized charts, physicians can determine whether satisfactory growth is occurring and when intervention is needed.

  Just as health practitioners monitor physical growth with charts, educators can monitor learning growth with universal screeners. A universal screener is a short assessment administered to all students in a classroom that tests sub-skills predictive of a more complex skill. In the case of literacy screeners, the sub-skills of phonological awareness and alphabet knowledge are assessed because they are essential for decoding (Biel et al., 2020). Similarly, numeracy screeners include counting, number relations, and basic arithmetic items because they are components of early numeracy (Devlin et al., 2022).

  To discover any learning gaps and ascertain progress, universal screeners are often conducted three times over the course of a school year. Initial screener use provides educators with a baseline of students’ abilities that can be used to guide instruction and flag students who may require additional support. A key tracking feature of universal screeners is that target scores are connected with a child’s grade or age. Students who meet target scores are progressing as anticipated, whereas students who are close to or below target scores may be struggling with foundational skills. For students who do not meet target scores, instructional support or intervention is recommended. Tracking students’ progress over time allows teachers, schools, or districts to evaluate the effectiveness of interventions, ultimately determining whether learning gaps have been reduced or closed.

  As an educator or school administrator, you are probably aware of the importance of literacy screeners for identifying and supporting children who may be at risk for reading difficulties. You may also be familiar with specific literacy screeners and interventions used in classrooms. Unfortunately, information about numeracy development is not as readily available as it is for literacy, since the field of mathematics cognition research is still fairly new. However, strides in understanding mathematics development and growing interest in supporting early mathematics learning have led to the creation of evidence-based universal numeracy screeners. This article features one such numeracy screener, the Early Math Assessment at School (EMA@School), which is licensed by Alberta Education as the Provincial Numeracy Screening Assessment (PNSA). PNSA data was used by the Grande Prairie Public School Division in Alberta to target students for intervention and assess whether the interventions worked as intended to remediate identified students.

  The creation of a numeracy screener

  Math learning is cumulative (increasingly complex skills build on one another), so it is important to lay a strong foundation in early mathematics (Sarama & Clements, 2009).

  Moreover, when young children begin school, they vary widely in their mathematical understanding and skills, meaning an achievement gap already exists in Kindergarten (Duncan et al., 2007; Jordan et al., 2009). If this math achievement gap is not addressed early, children with less mathematical proficiency will continue to fall behind their peers. Numeracy screeners are a practical tool for identifying students who require extra instruction and intervention to grasp foundational skills.

  Data from Alberta suggests that early achievement gaps may have been exacerbated during the COVID-19 pandemic (Child and Youth Well-Being Panel, 2021). In response, Alberta Education has implemented literacy and numeracy screeners for children in Grades 1–3 to help students get back on track. While there is an abundance of evidence-based literacy screeners available for classroom use, comparable numeracy screeners are lacking. For this reason, Alberta Education contacted the Mathematical Cognition Lab (MCL) at Carleton University in the spring of 2021 to discuss the creation of a provincial numeracy screener. Based on their expertise in mathematical development, the MCL constructed a grade-specific numeracy screener for students in each of the primary grades. The screener consists of items assessing number knowledge, number relations, and number operations, because these related subdomains tap into early mathematical knowledge, but they all predict mathematics learning separately (Devlin et al., 2022). Although many tasks are common across grades (with questions reflecting grade-specific knowledge), there are some differences between grades. For students in the younger grades, the screener has a stronger emphasis on number knowledge and number relations (e.g. counting, number naming, comparing numbers), while there is more of a focus on number operations (e.g. arithmetic fluency, principles of addition) for older grades.

  Using the numeracy screener to support early intervention

  During the 2021/2022 school year, classroom teachers administered the Provincial Numeracy Screening Assessment (PNSA) to over 50,000 primary students. The Grade 1 PNSA involved both one-on-one testing (5 minutes per student) and whole-class testing (15 minutes). For Grades 2–3, the PNSA was implemented in a whole-class setting during a 20- to 30-minute session. Target scores for the PNSA were established, so the tool could be used to identify students who were at risk for low achievement in mathematics. Alberta Education developed intervention lessons that accompanied the PNSA that included: activities for each numeracy sub-skill encompassing concrete-to-representational-to-abstract instructional processes, explicit mathematical vocabulary, and mathematical symbols. The Alberta government provided funding to school divisions to both administer the PNSA and provide needed interventions for students.

  In September 2022, the Grande Prairie Public School Division (GPPSD) in Alberta administered the PNSA to students in Grades 2 to 3. Grade 1 students completed the PNSA in January 2023 to allow for some initial mathematics instruction and acclimatization to school prior to screening. To meet the needs of students in the

  division, the Numeracy Coordinator designed a comprehensive early numeracy intervention approach, consisting of the following elements:

  • Two lead teachers to oversee the intervention program, and 20 education assistants (EAs) to deliver the program in 15 elementary schools
  • Intervention designed by the Numeracy Coordinator consisting of scripted and structured mini-lessons based on sub-skills identified in the PNSA for delivery by EAs
  • A pull-out small group (two to four students) delivery model used daily for between 20-30 minutes for six-week cycles (see Figure 1)
  • Student work captured daily on a math mat during intervention (see Figure 2), with progress being evaluated using an assessment mat (similar to a math mat) and tracked in an Excel spreadsheet for individual students
  • Multiple check-in points to oversee student growth (e.g. move on to higher numbers, focus on a new sub-skill, assess whether students are ready for discharge).

   

  

   

  

  Figure 2. A math mat used to capture student learning during early numeracy intervention.

  Once students demonstrate strong understanding in most sub-skills, they are discharged from the intervention program. Students who exhibit little to no growth have lessons adapted to meet their needs. In the case where growth is limited even after lesson adaptations, intervention work is used as evidence that students may require formal psychoeducational assessments for learning disabilities.

  Overall, the intervention is being well received by the school community. One educational assistant commented on the success of the program: “Because we see the students daily, in small groups, we can target the help they need more individually, giving them the opportunity to ask questions and learn in a small-group setting at their level.” From a classroom perspective, a Grade 2 teacher noted that “the kids come back from intervention with more confidence and willingness to take risks!” To date, intervention tracking data indicates that 431 students (across 15 schools) have received targeted support. Of those students, 330 (77 percent) have advanced to meet target scores in most numeracy sub-skills, earning a discharge from the targeted support. The remaining 101 students, although considered “still at risk” after the six-week cycle, made significant gains, specifically in the sub-skills of number line and computations.

  As the GPPSD continues to enhance their early numeracy intervention design, they are focusing on fostering greater collaboration between classroom instruction and the early intervention program to reinforce the learning in both environments. There is no question that numeracy screeners are a powerful tool for helping educators focus on foundational learning needed for future mathematics and life success.

   

  LEARN MORE ABOUT HOW EDCAN SUPPORTS K-12 WORKPLACE WELLBEING

  

  RESOURCES

  For more information about numeracy screeners and early numeracy intervention, check out these resources:

  Assessment and Instruction for Mathematics (AIM) Collective website: www.aimcollective.ca

  Fuchs, L.S., Newman-Gonchar, et al. (2021). Assisting students struggling with mathematics: Intervention in the elementary grades (WWC 2021006). National Center for Education Evaluation and Regional Assistance (NCEE), Institute of Education Sciences, U.S. Department of Education. http://whatworks.ed.gov/

  Youmans, A., & Colgan, L. (Eds.). (in press). Beyond 1, 2, 3: Strengthening early math education in Canada. Canadian Scholars Press.

   

  References

  Biel, C., Conner, C., et al. (2022). How does the science of reading inform early literacy screening? Virginia State Literacy Association. https://literacy.virginia.edu/sites/g/files/jsddwu1006/files/2022-03/How%20Does%20the%20Science%20of%20Reading%20Inform%20Early%20Literacy%20Screening9888e091cc0c17d238d1c54ce31de7afc4bbc396863e07e1d942a4505c5a17a0.pdf

  Child and Youth Well-Being Panel. (2021). Child and youth well-being review: Final report. Government of Alberta. https://open.alberta.ca/publications/child-and-youth-well-being-review-final-report#summary

  Devlin, D., Moeller, K., & Sella, F. (2022). The structure of early numeracy: Evidence from multi-factorial models. Trends in Neuroscience and Education, 26. doi:10.1016/j.tine.2022.100171

  Duncan, G. J., Dowsett, C. J., et al. (2007). School readiness and later achievement. Developmental Psychology, 43(6), 1428–1446.

  Jordan, N. C., Kaplan, et al. (2009). Early mathematics matters: Kindergarten number competence and later mathematics outcomes. Developmental Psychology, 45(3), 850–867. doi:10.1037/a0014939

  Sarama, J., & Clements, D. H. (2009). Early childhood mathematics education research. Taylor & Francis.

  Photo: iStock
  First published in Education Canada, September 2023

• COVID-19 Created a Crisis in Education: What Did We Learn?

  April 26, 2023 11:00 AM Comments Off on COVID-19 Created a Crisis in Education: What Did We Learn?

  During the last few years, we saw over 90 percent of the world’s student population affected by school closures linked to the COVID-19 pandemic. This situation has created a world crisis in education and reminds us how quickly rights can be taken away. UNESCO, the UN agency responsible for education, science and culture, responded by launching the COVID-19 Global Education Coalition to help countries reach at-risk children and youth.

  Meanwhile in Canada, 5.7 million students in primary and secondary school were impacted by school closures over the last three years. Statistics Canada identified that this had a big impact on the academic success, mental and physical health, and socio-economic status of children. From an inclusion and diversity lens, COVID-19 was particularly detrimental to members of some populations who were overrepresented among the most vulnerable groups.

  The Canadian Commission for UNESCO (CCUNESCO) responded by gathering free and accessible online educational resources to share with teachers, students and parents across the country. It has also collaborated with the Council of Ministers of Education, Canada (CMEC) to support UNESCO’s work in collecting information on the impact of the pandemic in education. Lastly, CCUNESCO most recently launched an Expert Working Group to explore the various impacts of the pandemic by province and territory.

  As most of you know, education is a provincial and territorial jurisdiction in Canada. It is therefore of upmost importance that we share with each other lessons learned and opportunities gained during the pandemic. Innovations in one region should be shared and celebrated across the country, as well as ongoing challenges that need to be faced. We hope to continue to gather and collaborate with all education stakeholders in Canada. Only by working together can we create a future for education that is inclusive, accessible and sustainable.

  First published in Education Canada, April 2023

• Education Canada, April 2023 – Flipbook Edition

  11:00 AM Comments Off on Education Canada, April 2023 – Flipbook Edition

  3 YEARS LATER: THE IMPACT OF COVID-19 ON EDUCATION IN CANADA
  The repercussions of the COVID-19 pandemic on the education sector have been severe. Internationally, more than 1.6 billion children and youth in 188 countries, or 91.3% of the world’s school-aged population, have experienced school closures. This is unprecedented in the history of education, and many teachers, parents and school systems were left without the planning or technology to successfully meet this challenge. In response, UNESCO launched the Global Education Coalition to help countries reach vulnerable children and youth. The Coalition also monitors school closures, develops recommendations and distance learning solutions and offers other forms of support.

  In Canada, the Canadian Commission for UNESCO (CCUNESCO) launched an Expert Working Group to explore the various impacts of the pandemic by province and territory. This special edition explores what we have learned so far, 3 years after a pandemic was declared.

• A Post-Pandemic Health Check

  11:00 AM Comments Off on A Post-Pandemic Health Check

  One of the core mandates of the EdCan Network and Education Canada magazine has always been to connect research with practice, and researchers with practitioners. With this spring edition, we are proud to carry on this tradition, partnering with the Canadian Commission for UNESCO (CCUNESCO) to bring a rich selection of emerging Canadian research and recommendations to the broader education community.

  We’ve lived with COVID-19 for three years now, but what do we actually know about its impact on education? Are we “back to normal” (sort of) or far from it? Where have the most significant impacts been, and how can we best support recovery? CCUNESCO have tapped into their network to bring us the latest findings from researchers who have been studying these questions. And, bridging another divide, for this edition all articles are available in both English and French.

  One finding I found very interesting came from a Quebec study reported by authors Martineau and Charland (p. 32), who learned that in secondary school especially, teachers were more concerned about losses they observed in students’ “school skills” (e.g. paying attention, organization, autonomy) than in academic content. This resonates with what an Ontario teacher said to me recently: “My Grade 9 students especially seem more like Grade 6 kids in terms of their focus and maturity. I find myself saying things like “Get your hands off him” and “Why are you over there?!”

  Other articles explore what Ontario principals identify as top-priority needs for their schools (p. 28), how Alberta has addressed reading remediation in the early grades (p. 7), the variety of impacts pandemic teaching has had on teachers’ wellbeing and engagement (p. 10), and more.

  As we negotiate this new “use your own judgment” stage of the pandemic, for most of us the risk-benefit equation is not always clear. We are feeling our way, making our best guess for each situation (mask or no mask? Is it safe to travel or not?). But in this crucial post(ish)-pandemic stage, our students and teachers – especially those who are most vulnerable or marginalized – need and deserve better than guesswork. That’s why this research is so important – so we can understand more fully just what is needed to enable both students and school staff to thrive as we continue to evolve education, COVID-style.

  Write to us!

  We want to know what you think. Send your comments to editor@edcan.ca – or join the conversation by using #EdCan on Twitter and Facebook.

  First published in Education Canada, April 2023

• Pandemic and Language Resilience in a Francophone Minority Context

  11:00 AM Comments Off on Pandemic and Language Resilience in a Francophone Minority Context

  From an ecological perspective inspired by Bronfenbrenner’s theory of human development, resilience can be defined as a process initiated by systems when they find themselves in the face of adversity (Ungar, 2018). This article examines the resilience of students during the COVID-19 pandemic, with a focus on language resilience in a francophone minority context.

  According to Ungar’s model (2018), each human being is a system in and of itself, while also being a constituent of other systems. A student is therefore a system interacting with others – their school, their community(ies), family, etc. It is by interacting with these systems that students construct themselves, build their sense of the world and participate in (re)producing other systems.

  Resilience is a process that aims to return the individual system1 to wellness or well-being. The COVID-19 pandemic has placed entire nations in a context of health adversity. We have seen how they have been able to mobilize various internal resources (financial means, knowledge, attitudes, capacities) and external resources (vaccines, knowledge, allies) within a network of international systems.

  In the midst of this upheaval, families, parents, children, students, teachers and school administrators mobilized internal and external resources in a process of resilience that began with school closures and the creation of an “ad hoc” virtual school space. We have therefore been able to confirm the extent to which the school is not only a place of learning but also, in terms of supervising children, a concomitant system of family and social systems. Moreover, the role of schools in reducing social inequalities has been confirmed when family systems have taken on more responsibility for the schooling of children. On the one hand, for example, we saw the lower availability of Internet and computer equipment in low-income households or in those located far from the country’s urban centres. On the other hand, families with the necessary internal resources created “school cells” and hired a qualified teacher to ensure their children’s continued schooling, while the school system struggled to meet its teacher staffing needs and other children were doing minimal hours of virtual schooling, with or without adult supervision or support at home. This is reminiscent of the creation of playgroups by some parents to ensure the availability of a French-language space for their preschoolers in an Anglo-dominated setting, as well as the trend noted in research on school choice: only some families actively choose their children’s school. Thus, the mobilization of internal and external resources by a system, in this case a family system, depends largely on the availability, accessibility and relevance of such resources.

  In a francophone minority context, it is also important to take into account accessibility to the French language during the pandemic and afterwards. We already know that in the most Anglo-dominated francophone and Acadian communities, the school is the only public space where the French language enjoys a higher official status than English, although the latter enjoys a very high social status in student interactions. This is the case, for example, in Halifax (Liboy and Patouma, 2021), Toronto (Heller, 1994; Heller, 2006) and Ontario more generally (Gérin-Lajoie, 2004), Manitoba (Cormier, 2020) and Vancouver (Levasseur, 2020). The introduction of the Civic Community School concept developed by FNCSF (Fédération nationale des conseils scolaires francophones) in 2011 and the identification of the sociolinguistic role of the education system as a major issue by AEFO (Association des enseignantes et enseignants franco-ontariens) in 2022 confirmed the centrality of the school for community language resilience in an Anglo-dominated context. Within the school, students find spaces for social interaction that are conducive to contextualized language production and reproduction. The closure of schools and community centres therefore placed young people in a context of language adversity.

  

  The pandemic has had a significant impact on the mental health of adolescents (Vaillancourt et al., 2021), particularly because of the social isolation that has significantly reduced peer contact. Even when health measures have been relaxed to allow social distancing, young people in a minority setting may have encountered difficulties in getting together with their francophone friends if these friends were scattered over an area beyond the limits of their neighbourhood. Indeed, although some historical francophone or Acadian communities occupy a well-defined geographic space (the Brayon population of the City of Edmundston, the Acadian population of Pubnico or the Franco-Ontarian population of Hearst, for example), their lives are for the most part intertwined in a municipality with the lives of an English-speaking majority, thus diminishing the opportunities to communicate in French. Under such conditions, a decision becomes necessary with respect to mobilizing internal and external resources that can support language resilience in French.

  Data was collected in various provinces: in Ontario and Prince Edward Island in conjunction with communications sent to various groups in the school system; in New Brunswick in connection with the research component of the Canadian Playful Schools Network; and in Nova Scotia as part of a Master’s thesis. The data shows that the closure of schools during the COVID-19 pandemic had a significant effect on the availability and accessibility of external and internal resources relevant to the language resilience of some young French speakers. In our conversations with teachers and parents in Ontario and Prince Edward Island, we heard that some children’s ability and motivation to speak French decreased during the pandemic. Teachers in some elementary school settings noted that a greater number of students who did not attend daycare because of the pandemic entered school with little or no knowledge of the French language. Teachers at one school were interviewed at the annual ACELF conference and estimated that 70 percent of students did not speak French when they arrived at school in September 2022.

  Secondary school students had the habit of switching from English to French when in the vicinity of a teacher in the school hallways; after two years of interrupted copresence, however, this automatic reflex seems to have generally disappeared when students returned to the classroom. Teachers have reported that some students simply refuse to speak French in the classroom, even with staff. A Master’s study of three secondary school students in Nova Scotia informs us about the factors that may have contributed to such changes and describes how in-person school acts as a concurrent system supporting students’ language resilience process (Sutherland, 2022).

  Three secondary school seniors from schools across Nova Scotia participated in individual online narrative conversations during the second year of the COVID-19 pandemic. Despite distinct sociolinguistic profiles, each one testified to the importance of school for their language resilience (Sutherland, 2022). The in-school resources which they mobilized were (1) access to academic French in French courses, (2) legitimization of the local variety of French (Acadjonne) by certain staff members and (3) extracurricular activities. The French language school thus provides these students with three spaces in which various language resources and norms of communication in French can circulate: interaction in academic French, in Acadjonne and in the language of young people. Although Acadjonne was available to two of these students at home, with one of them speaking French closer to the academic standard with her parents, the pandemic greatly reduced their daily access to academic French and interactions with their peers in French.

  When their schools were closed, students in French-language schools had access to a reduced number of classes. French classes were maintained, but accessibility to academic French was reduced as the trend shifted from participative education to lecture-style teaching. The individuals Sutherland met noted in particular the relevance of interaction in the French classroom to their access to academic language. Considering that, for two students, this linguistic variety was not legitimate within their family and community settings but was required for their legitimacy as francophones outside these environments, interactions in academic French proved to be a necessary resource for post-secondary language resilience for these students.

  In addition, students testified to the importance of a French-language space, as their propensity to use the dominant language with their peers meant that, in the absence of school-organized extracurricular activities, they turned to social media to communicate with their friends. However, they used English mostly, if not exclusively, in the digital socialization space. For these individuals, the school closure during the pandemic entailed the loss of spaces of social interaction relevant to the production and contextualized language reproduction of the various forms of French.

  However, unlike a growing number of young people living in a minority setting, those met by Sutherland had access to French-language resources in their families and in their respective communities. They were also among the young people who mobilized extracurricular school activities as a resource for their resilience in general and for their language resilience in particular. In Ontario, parents from a minority background but who use French at home and mobilize French language resources in their interactions with their children noted that their children spoke and read more frequently in French. This seems to have resulted in an improvement in their French vocabulary and a greater ability to move from a situation of translinguistic communication (i.e., the creative mobilization by bi-plurilingual persons of all their linguistic resources to create meaning and communicate a message) to a unilingual situation. Could it be that, by keeping their children away from a socialization space between young people where French is little used (the school hallways, for example), school closures contributed to these students’ linguistic resilience in French?

  In a minority context, the surrounding society cannot ensure that students and their families will have sustained access to the language and linguistic resources distributed by the French-language school. Consequently, the French-language school offers great potential as an external resource for students’ language resilience. Under current conditions, it is not able to fully carry out this role in the context of a pandemic or e-learning. Moreover, some anecdotal data suggests that the French-language school contributes negatively to the language resilience of some students. Thus, there is still much to be learned about the interaction between the school and students’ other language ecology systems, and about the contribution of this interaction to short- and long-term language resilience.

  References

  Bronfenbrenner, U. (1979). The ecology of human development: Experiments by nature and design. Harvard University Press, Cambridge.

  Cormier, G. (2020). School perspectives and definitions of linguistic identity in a minority environment: How do French-language schools respond to the needs of 21st century students faced with the many social, cultural and demographic changes underway? Éducation et francophonie, 48(1), 53-72. doi.org/10.7202/1070100ar

  Gérin-Lajoie, D. (2004). La problématique identitaire et l’école de langue française en Ontario. Francophonies d’Amérique, (18), 171–179. doi.org/10.7202/1005360ar

  Heller, M. (1994). Crosswords: Language, education, and ethnicity in French Ontario. Mouton de Gruyter.

  Heller, M. (2006). Linguistic minorities and modernity: A sociolinguistic ethnography (2nd ed.). Continuum.

  Levasseur, C. (2020). Being multilingual and Francophone: identity representations and positioning of francization students in Vancouver. Éducation et francophonie, 48(1), 93-121. doi.org/10.7202/1070102ar

  Liboy, M.-G., & Patouma, J. (2021). L’école francophone en milieu minoritaire est-elle apte à intégrer les élèves immigrants et réfugiés récemment arrivés au pays? Canadian Ethnic Studies Journal, 53(2), 23-40.

  Sutherland, H. (2022). De l’insécurité linguistique à la résilience linguistique : le rôle de l’école de langue française dans la formation de la résilience linguistique des adolescents. [Master’s thesis, University of Ottawa]. ResearchuO. https://ruor.uottawa.ca/handle/10393/43860

  Vaillancourt, T., Beauchamp, M., et al. (2021). Children and schools during COVID-19 and beyond: Engagement and connection through opportunity. Royal Society of Canada. https://rsc-src.ca/sites/default/files/C%26S%20PB_EN.pdf

  Ungar, M. (2018). Systemic resilience: Principles and processes for a science of change in contexts of adversity. Ecology and Society, 23(4). doi.org/10.5751/ES-10385-230434

  Photo: iStock
  First published in Education Canada, April 2023

  1 Gauvin-Lepage and Lefebvre (2010) focus their research on family resilience. In this context, internal resources belong to the family while external resources are located in the systems around them.

• Unlearning Colonialism In Education Discussion Guide

  April 20, 2023 9:00 AM Comments Off on Unlearning Colonialism In Education Discussion Guide

  EdCan discussion guides offer a chance to think more deeply about an Education Canada article and to work on applying the author’s ideas to your own educational context. Designed to help facilitate a discussion among school staff and professional learning groups, EdCan’s Discussion Guides are also easily adapted for individual learning.  

  In addition to the article and discussion guide, Education Canada includes two additional components:  

  • a podcast interview with the author, Dr. Dwayne Donald. 
  • a knowledge exchange between the author and a group of education professionals.

  to watch and listen together as a lead-in to your own guided discussion. 

  ---

  Education Canada Discussion Guides and Kits are an EdCan Member Exclusive Benefit for Organizations (School Districts, Faculties of Education, Corporations, Non-Profits), transforming research-informed literature from our critically-acclaimed Education Canada Magazine into practical group discussion and self-reflection guides that can be used by K-12 staff to question, strengthen, and improve their professional practice across a variety of current and emerging trends in education.

  Whether you’re an educational assistant, teacher, school leader, or superintendent, we encourage you to invest in your continuous learning and that of your team through these easy-to-use and affordable professional development resources that encourage critical thinking and actionable strategies for unique school contexts.

  ---

  In reference to the article, A Curriculum for Education Differently: Unlearning colonialism and renewing kinship relations

  By: Dr. Dwayne Donald

   

  how to use education canada discussion guides and kits

  Each group discussion or self-reflection guide contains three key components: 

  1. A Cheat Sheet providing a brief summary of the literature, which is intended to facilitate and support the uptake of group discussion within your school community.
  2. A Reflect section with 2-4 thought provoking questions prompting participants to self-reflect in conjunction with their own thoughts and opinions in response to the article.
  3. A Do It section that provides participants with the opportunity to engage with the content in a more interactive way. By completing this interactive activity, participants are encouraged to think about how they can apply their newfound learnings to their professional practice.

  Education Canada Discussion Guides and Kits have two-fold usage:

  • Group discussions: School leaders can use discussion kits for staff Professional Development (PD) by facilitating discussion during a staff meeting or other designated PD time. Principals can lead sessions by selecting a group discussion guide according to their preference, introducing the theme of the guide, providing a summary of the literature, and finally proceeding to facilitate and participate in discussion by asking the suggested questions and interactive activity provided. Discussion kits can also be used during more informal group discussions (i.e. among colleagues) without the presence of an administrator to facilitate. 
  • Self-reflections: Discussion kits can also be used alone by individual K-12 staff members who are looking to improve their professional practice on their own time. Additionally, newfound knowledge can help individual staff members to later spark and inform conversations with their colleagues.

  Ready? Request the full copy now!

     

  FOR EDCAN MEMBERS

  If you’re an EdCan member, you’ll be able to access the full version of the Discussion Guide, including all of our other archived and upcoming discussion kits! Simply fill out the form below!

  Not sure if you’re a member? Check out our list of members here. If you’re an employee of one of the organizations listed, or a student or faculty member of a university listed, then you’re already a member! Click here to create your employee, student, or faculty account. 

  Note: To access this discussion guide, you must have an organizational membership, meaning that you are an employee, student, or faculty member of the following:

  • School District;
  • Faculty of Education; 
  • Not-for-Profit (national and provincial organizations, federations, colleges, schools); or
  • Corporation. 

  Not a member yet? To gain unlimited access to all our discussion guides, explore our membership options here.

  If you require any assistance or have any questions with regards to becoming a member please contact membership@edcan.ca.

  Full Copy Request Form – Discussion Guide

  • Name*
    First Last
  • Professional Title*
  • Organization*
  • Email Address*
  • Which languages do you use at work?*
    Select one option from the list below:
    • English
    • French
    • Both English and French
    • Other
  • Which Discussion Guide or Kit would you like?*
  • In what context do you plan to use the Discussion Guide or Kit?*
    Check all that apply:
    • During a staff meeting
    • Informal meetings or conversations with colleagues
    • During a designated professional development day
    • Individual self-reflection
    • Other
  • With how many people do you plan to use the Discussion Guide or Kit?*
  • What do you hope to learn from using this Discussion Guide or Kit? How might this learning impact you personally and professionally?
    OPTIONAL
  • Comments
    This field is for validation purposes and should be left unchanged.

• Video: Unlearning Colonialism in Education

  9:00 AM Comments Off on Video: Unlearning Colonialism in Education

  How can we “unlearn” colonialism and bring kinship relations into the school and classroom experience?

  This knowledge exchange between researcher, Dr. Dwayne Donald, and a group of education professionals, expands on the ideas in Dr. Donald’s Education Canada article and shares the perspectives and challenges of educators as they think about decolonizing their own schools and classrooms.

  The purpose of this video is to be used as a springboard into your staff discussion, with the support of EdCan’s member-exclusive Discussion Guide: Unlearning Colonialism in Education.

   

  Related Resources:

  1. Dr. Dwayne Donald’s Education Canada article, A Curriculum for Educating Differently
  2. Podcast interview with Dr. Donald by Stephen Hurley from voicEd Radio

  Questions? info@edcan.ca

• Decolonization Through Two-Eared Listening

  January 26, 2023 9:49 AM Comments Off on Decolonization Through Two-Eared Listening

  ^{Photo caption: Chief Mi’sel Joe facilitates the final Elders’ sharing circle for 2-Eared Listening.}

  During a 2018 National Restorative Justice Week event in Newfoundland and Labrador, panellist Chief Mi’sel Joe of Miawpukek First Nation concluded his remarks with, “If you want to know about restorative justice, just ask.”

  dorothy vaandering, Co-Chair of the Restorative Justice Education Consortium-NL, which hosted the event (and co-author of this article), took up the invitation. This developed into a collaboration with the Chief, a group of Memorial University colleagues, and an Indigenous community advisory committee to plan a gathering that contributed to decolonizing the way many participants thought about justice. The collaboration resulted in Two-Eared Listening for Deeper Understanding: Restorative Justice in NL, a community-wide event that hosted 170 people with diverse roles in government, education, community, and justice contexts. This event came to be called The Gathering (influenced by Hager & Miwopiyane, 2021). It reflected Mi’kmaw scholar Marie Battiste’s (2002) description of decolonizing education, in that it was an opportunity to raise the collective voices of Indigenous peoples, expose the injustices of colonial history, and contribute to deconstructing the social, political, economic, and emotional reasons for the silencing of Indigenous voices (p. 20).

  Chief Joe stated that the primary responsibility of The Gathering would be to create space for truth-telling about settler colonialism’s past and ongoing violence against Indigenous peoples. He said, “Never have Indigenous peoples in this province had an opportunity to tell their stories.” Such truth-telling is an act of decolonization (Waziyatawin, 2005).

  From the start of the planning, Chief Joe guided the group to focus on how the work we were engaged in was and would be truth-telling. “Before you can restore justice, you need to listen to the stories of injustice. At the heart of justice is listening,” he said. As such, the Gathering grew into an opportunity for non-Indigenous people to listen and learn about Indigenous history in the province from the lived experience of Indigenous Peoples. The role of listening was accentuated by fact that non-Indigenous leaders, whose voices are typically privileged, were not given roles as speakers but, instead, were explicitly tasked as listeners.

  The shared stories reflected the impact of colonization both pre and post Newfoundland and Labrador joining the Confederation of Canada in 1949, amplifying the explicit choices made by various governments to “write Indigenous people out of existence.”  Elders Emma Reelis and Ellen Ford spoke about their experiences in residential schools and their lives as Inuit women. Chief Mi’sel Joe and Chief Brendan Mitchell (Qalipu First Nation) spoke about their respective communities’ complex histories and the impact of uninformed decisions made by provincial governments, and Elder Calvin White described the impact of imposed hunting and fishing regulations on the social fabric of his community. Elder Elizabeth Penashue shared the catastrophic impact on the Innu Nation of NATO’s decision to practise low-level flying over their living and hunting territory, disrupting every aspect of their lives. The current Indigenous communities’ realities were also shared and illustrated how colonial attitudes persist, as their successes and needs continue to be supplanted by the dominant population’s more “pressing” demands. These stories are not commonly known, as demonstrated by their absence from courses and learning resources at all levels of formal education in the province.

  Indigenous culture was woven into The Gathering through daily smudging, a Mide-wiigwas,[1] music, and on-site meals that reflected the cultural importance of sharing food. People gathered in a unique environment purposefully set up for truth-telling and for deep listening to Indigenous stories of injustice that would challenge many participants in ways not ordinarily experienced.

  Listening with two ears

  A Two-Eared Listening protocol was shared with participants. It read:

  Elders tell us that we have two ears and one mouth so that we can listen more than we talk.

  At the Two-Eared Listening Gathering, we invite participants to listen deeply with the intention of learning and understanding. Deep listening requires the listener to receive new information through an open mind and to suspend judgment with an open heart.

  Two-eared listening is an act of conciliation by promoting respectful relationships through building trust and nurturing understanding.

  As you participate in this Gathering, please:

  • • Listen with two ears
    • Be open to receiving new learning
    • Suspend judgment
    • Listen with intention
    • Purposefully engage in (re)conciliation

  Such listening is an important component of decolonization work as all sectors of Canadian society strive to implement the Truth and Reconciliation Commission’s (TRC) Calls to Action (2015a). To practically support participants in engaging fully with these five elements, the Gathering space was designated as “technology-free” from the start.

  Elements of two-eared listening 

  Listen with two ears: Listening to stories of injustice involves more than hearing the sounds of words being spoken; it involves more than listening with our ears. Two-eared listening involves listening with our emotions as well. Stó:lō educator and researcher Jo-Ann Archibald (2008) describes listening with “three ears: two on the sides of our head and the one that is in our heart” (p. 8). Chief Joe explains that listening in this way communicates a sense of caring to the speaker:

  “Injustice is about hurt and pain so that brings in parts of our body, including the heart and soul. [This talking] includes body language [and] knowing someone is listening and caring. If you are listening from your core, you will understand the telling of these stories of justice and injustice.” (Joe, vaandering, et al., 2022)

  According to Métis scholar Jo-Ann Episkenew (2009), Indigenous stories generate empathy, enabling settlers “… to understand Indigenous people as fellow human beings. Empathy, in turn, has the potential to create a groundswell of support for social-justice initiatives to improve the lot of Indigenous people” (pp. 190–191).

  Be open to receiving new learning: Deep listening involves listening to and understanding stories that have come from different life experiences and through different lenses that challenge the dominant narrative. For example, assumptions that land is “empty” and thus open for resource extraction or military exercises shifts to realizations that land is teeming with life. Taking in new learning may require adjusting the frame of reference through which the world is understood. Mezirow (1997) explains that “frames of reference are the structures of assumptions through which we understand our experiences” (p.5) and “We transform our frames of reference through critical reflection on the assumptions upon which our interpretations, beliefs, and habits of mind or points of view are based” (p. 7). In this way, decolonizing requires a transformation of our frames of reference.

  Suspend judgment: Two-eared listening requires that we listen without judgment. In responding to questions about residential school records, Father Ken Thorson (Findlay, 2022), a Canadian Oblate priest, speaks to the importance of how we listen:

  “… too often the institutions… have led the conversation, have set the narrative. And we’re in a time now when, rightly, Indigenous Peoples are setting the narrative and are full partners in the conversation… our primary role at this time is to humbly listen to our Indigenous brothers and sisters, their experience, their pain and not to judge, but to listen.”

  Suspending judgment allows the listener to take in what is being said and hold it with an open mind. Reactions are replaced with opportunities for change and understanding.

  Listen with intention: Cree scholar Dwayne Donald describes colonization as the “extended process of learning to deny relationships” (2022). At the core of this, there is an “intentional imposition of a particular way of understanding life and living, understanding human beings, understanding knowledge and knowing… a gridwork of understanding knowledge and knowing” (2022). Listening deeply and learning from the stories of others, particularly stories that are counter narratives, challenges this gridwork way of understanding the world. Two-eared listening is listening with a willingness to hear what is said with the possibility that what I hear will change me. Two-eared listening becomes part of the extended process to nurture relationships.

  Purposefully engage in (re)conciliation: The act of two-eared listening has the potential for leading people into authentic engagement with (re)conciliation. “By listening to your story, my story can change. By listening to your story, I can change” (Truth and Reconciliation Commission of Canada, 2015b, p. 15).   This reciprocal act of listening to the truth leads to contemplation, meditation, and internal deliberation (Augustine in Truth and Reconciliation Commission of Canada, 2015b, p. 13). However, given that harm was inflicted by societies of people promoting colonizing ways of being, the act of reconciliation will be embodied when non-Indigenous people of privilege move beyond tokenizing and consulting with Indigenous peoples and embrace being led by Indigenous people.

   

  BEFORE THE FINAL MEAL together, Chief Joe concluded the Gathering symbolically by inviting everyone to stand in a large circle holding hands for a final prayer. His closing words, “Go in peace, be friends, enjoy,” encapsulated the common feeling in the room. The deeper understanding gained through two-eared listening to injustices experienced by Indigenous Peoples was palpable. Two-eared listening had shown itself to be a universal skill across the diversity of those present for respectfully engaging in an active process that is traditionally understood as passive. As truths of injustice were shared, participants listened with intention, opened their minds to new learning, and suspended judgment. They slowed down in order to truly witness the truths, focused on being present, and did not rush toward desired predefined outcomes. The challenge of listening (and not talking) permeated every aspect of The Gathering. Those who planned the event, and those who responded to the invitations to share or to listen, caught a glimpse over three days together of what is possible in establishing a context for the stories and truths of members of multiple Indigenous groups in Newfoundland and Labrador to be heard.

  Drawing on Palmer (1980), we must listen our way into a new kind of thinking. And this, in turn, can become the basis of reconciled relationships.

   

  IDEAS for Educators

  IDEAS for Educators: Two-eared listening with colleagues

  Present the term, along with the statement that we have two ears and one mouth so we can listen more than we talk, to the group you are working with in a staff or committee meeting.

  Explain the five components of two-eared listening, then invite them to think about what this will mean for:

  • staff meetings
  • conversations with students
  • conversations with parents.

  Use a talking circle with one round for each topic for colleagues to share their ideas. Finish with a 4th round for each to summarize their key learning from hearing each other’s ideas.

  ---

  IDEAS for Educators: Two-eared listening with K–6 students

  Present the term two-eared listening along with the statement that we have two ears and one mouth so we can listen more than we talk.

  • Invite students to make a drawing of this idea (see examples at www.twoearedlistening.com).
  • Brainstorm in small groups for a definition of what this might mean.
  • Explain the five components and Chief Mi’sel Joe’s definition. How are their definitions the same/different?
  • Ask: How do you feel when someone listens to you with two ears? How does it feel when they only listen to you with one ear?
  • Ask students to identify two-eared and one-eared listening in a story they read or watch.

  ---

  IDEAS for Educators: Two-eared listening with 7–12 students

  Present the term two-eared listening along with the statement that we have two ears and one mouth so we can listen more than we talk.

  • Have an initial discussion about what they think it might mean, then present the five components and Chief Mi’sel Joe’s definition.
  • Discuss how the definitions were the same or different, and what might be some underlying factors for the difference.
  • Ask questions such as:
    • How can I show I’m listening with two ears when learning new concepts in [math, gym, science, art, social studies, music, literature …]?
    • Is there ever a time when listening with one ear is acceptable?
  • Invite students to identify evidence of one- and two-eared listening in a selected current events account.

  ---

  [1] Traditional Mi’kmaw giveaway.

   

  Acknowledgement: Event funded by SSHRC and Memorial University.

  Photo: Bob Brink

  First published in Education Canada, January 2023

  References

  Archibald, J. (2008). Indigenous storywork. UBC Press.

  Battiste, M. (2002). Indigenous knowledge and pedagogy in First Nations education: A literature review with recommendations. Apamuwek Institute. www.ainc-inac.gc.ca/pr/pub/krw/ikp_e.pdf

  Donald, D. (2022). Personal communication with the author.

  Donald, D. (2020). Homo economicus and forgetful curriculum: Remembering other ways to be a human being. https://www.youtube.com/watch?v=VM1J3evcEyQ

  Episkenew, J. (2009). Taking back our spirits: Indigenous literature, public policy, and healing. University of Manitoba Press.

  Findlay, G. (2022, March 23). Rome Indigenous archive to open [Radio broadcast transcript]. CBC Radio. https://www.cbc.ca/radio/asithappens/march-23-2022-episode-transcript-1.6396755

  Hager, S. N. & Mawopiyane. (2021). The gatherings: Reimagining Indigenous-Settler relations. University of Toronto Press.

  Joe, M., vaandering, d., Ricciardelli , R. et al. (2022, July 8). Two-eared listening is essential for understanding restorative justice in Canada. The Conversation. https://theconversation.com/two-eared-listening-is-essential-for-understanding-restorative-justice-in-canada-185466

  Mezirow, J. (1997). Transformative Learning: Theory to practice. New directions for adult and continuing education, (74), 5–12.

  Palmer, P. J. (1980). The Promise of Paradox. Ave Maria Press.

  Findlay, G. (2022, March 23). As It Happens [Radio broadcast transcript]. CBC Radio. https://www.cbc.ca/radio/asithappens/march-23-2022-episode-transcript-1.6396755

  Truth and Reconciliation Commission of Canada. (2015a). Calls to Action. Truth and Reconciliation Commission of Canada.

  Truth and Reconciliation Commission of Canada. (2015b). Canada’s residential schools: Reconciliation. Final Truth and Reconciliation Commission of Canada. McGill-Queen’s University Press.

  Waziyatawin. (2005). Relieving our suffering. In W. A. Wilson &  M. Y. Bird (Eds.), For Indigenous eyes only (pp. 189–205). School of American Research Press.

• Welcoming Indigenous Ways of Knowing

  January 25, 2023 10:14 AM Comments Off on Welcoming Indigenous Ways of Knowing

  ^{Photo caption: Land-based learning with Knowledge Keeper Anona Kampe}

  How can education change networks (ECNs) support Indigenous and non-Indigenous educators and community members to create relationships and ultimately better meet the needs of Indigenous (and all) learners? We have been investigating this question as part of an emerging field of research concerned with developing decolonizing education practices in relationship with Indigenous communities. Overall, we have found that ECNs based on relationality within ethical spaces of engagement have the greatest potential for positive change. Specifically, our research has found that ECNs are most effective when they keep the focus of the learning explicit, acknowledge local protocols, make space to engage with local Indigenous knowledge and Knowledge Keepers, and identify and address structural barriers.

  Colonialism in Canadian education

  We recognize that colonialism continues to shape educational systems and student experiences across Canada (e.g. Pidgeon, 2022). For example, many educators may communicate lower expectations for Indigenous students as opposed to the other students in their classes (Yee, 2021). Colonial learning contexts can be traumatizing for Indigenous and other historically marginalized students, families, and communities, and deeply troubling for teachers and administrators struggling to meet the needs of Indigenous (and all) students (Yee, 2021). Educators often do not know how to begin a process of transformation or what changes to make (Donald, 2009). At the same time, Indigenous communities may be eager to work with and influence Western educational systems, but may not have opportunities to participate in educational change (Yee, 2021).

  Decolonizing possibilities in education

  We propose that to move away from colonial practices, educators can begin by exploring decolonizing possibilities. Niigan Sinclair (Kirk & Lam, 2020) suggests that decolonization involves dismantling racist and oppressive ideas. It requires us to reflect on our beliefs and assumptions and how they are connected to the various forms of privilege we experience (e.g. cultural, socio-economic, gender, etc.). In education, decolonization involves disrupting classroom and school practices that maintain power imbalances. However, it is vital that educators do not stop there. As Graham Smith (2000) suggests, it is critical to reimagine what is possible and what should be implemented, in relationship with Indigenous Peoples. Gaudry and Lorenz (2018) talk about Indigenization as including and advancing the perspectives and intellectual priorities of Indigenous communities to support Indigenous cultural resurgence. When we collaborate with Indigenous Knowledge Keepers and educators, we can create more inclusive learning communities for Indigenous (and all) learners.

  To explore decolonizing possibilities in education, researchers, school districts, and Indigenous communities can come together in ECNs to de-centre dominant ways of knowing and reimagine teaching and student success. ECNs are learning networks that engage diverse teachers, administrators, community members, parents, and students as collaborative inquirers and co-constructors of equity-oriented teaching practices (Cochran-Smith, 2015; Schnellert et al., 2022). Collaboration between educators and Indigenous community partners within ECNs offers tremendous potential for co-creating teaching practices that foreground local Indigenous ways of knowing and being, and for supporting system and practice change.

  Education change networks in action

  The Welcoming Indigenous Ways of Knowing ECN, where Indigenous and non-Indigenous teachers, school administrators, academics, and school district personnel work together with syilx Elders and Knowledge Keepers, provides an example of how ECNs can support educational change (Schnellert et al., 2022). Five times during the school year, on professional development days, this B.C. ECN meets as one large group to experience land-based teachings from local Indigenous Knowledge Keepers. Then in the afternoon, educators complement this learning by participating in smaller inquiry groups (6–15 educators) to plan and implement their new understandings in classroom practice (Schnellert et al., 2022). In this way, ECNs can support disrupting and transforming classroom teaching and learning, thus taking up Principle of Reconciliation 4 that requires engagement in “constructive action on addressing the ongoing legacies of colonialism that have had destructive impacts on Aboriginal Peoples’ education” (Truth and Reconciliation Commission of Canada, 2015, p. 3).

  Ethical relationality

  In our work we have found that efforts to decolonize are best realized when they are shaped by ethical relationality. Nêhiyaw (or Cree) scholar Dwayne Donald explains, “Ethical relationality is an ecological understanding of human relationality that does not deny difference, but rather seeks to more deeply understand how our different histories and experiences position us in relation to each other” (2009, p. 6). This understanding means that members of the ECN embrace their Indigenous or non-Indigenous positionality, and vulnerably speak about their own understandings, experiences, and the learning they feel they need. Within ECNs, this kind of approach allows us to open decolonizing possibilities through critique and the recognition of diverse ways of being and knowing. Building from a stance of ethical relationality helps create a solid foundation for the work to be done in ECNs, but can only unfold in an ethical space of engagement.

  Ethical spaces of engagement

  Even though ethical relationality requires vulnerability, non-Indigenous ECN members may fear being called out for their role in colonialism and Indigenous ECN members may fear continued colonial violence. As such, creating an ethical space of engagement is key. According to Ermine (2007), when Indigenous and Western knowledge systems come together, a space to “step out of our allegiances” (p. 202) can emerge. This ethical space of engagement invites us to share assumptions, values, and interests we each hold, while creating opportunities to learn (and unlearn) more deeply and authentically. Members can co-construct this space by discussing how they understand respect, for example, or how they might centre Indigenous perspectives as part of their decolonizing process. Creating an ethical space means taking a holistic stance – considering and attending to our personal thoughts, feelings, and actions and their often unintended impact on others. If members build this space together, agreeing on processes for sharing, decolonization becomes more relevant and responsive to those in the room. To summarize, ECNs can be structured as an ethical space to support Indigenous and non-Indigenous educators and community partners to collaborate in disrupting and transforming classroom teaching and learning by valuing and welcoming Indigenous ways of knowing.

  Lessons learned

  Our collaborative research with ECNs offers insights that can support similar efforts in other Canadian contexts. In the next section we reflect on a few lessons we have learned through the ECN described above, but also from our diverse experiences working in this area over the last decade.

  1. Make the focus of the learning explicit

  Central to exploring decolonizing possibilities is asking educators to interrogate their own identities and their role as educators, deconstruct ways that classrooms and schools reproduce privilege, and reimagine their practice to welcome Indigenous ways of knowing. We have found that explicit attention to these goals and activities is important. Educators attend professional development opportunities – and networks – with the assumption that they will receive strategies to take away and use in their contexts. While this may be part of the work of ECNs, decolonizing processes first and foremost require educators to examine their own privilege through multiple lenses. To reference Donald’s work (2022), surfacing and addressing unconscious bias within ourselves and our teaching involves unlearning. This unlearning is uncomfortable, but ECN members report that it is also powerful; educators need opportunities to encounter colonial truths, explore their identities, commit to a co-constructed vision of education, and then work to align their practice accordingly. Participants in one ECN shared that they are more confident in identifying and disrupting teaching practices that reproduce privilege as a result of these kinds of experiences within the ECN (Schnellert et al., 2022).

  2. Create protocols that make space

  Also key has been the introduction of protocols that make space for Indigenous and historically marginalized participants to share their experiences and insights within the larger work of the ECN. Circle protocols, where each participant has an opportunity to share and other ECN members are invited to listen without judgment, have been important. Other strategies include building in time for IBPOC educators and participants to meet (caucus) as a separate group, and ensuring that Knowledge Keepers are introduced and thanked with appropriate recognition of their role, the knowledge they bring, and the responsibilities they carry. Sometimes we demonstrate respect and reciprocity through food. When working with Indigenous communities, it is also important to clarify how knowledge can be shared. Some knowledge is sacred and not to be shared freely. It is key to be responsive to and respectful of local protocols as a way of centring Indigenous perspectives.

  3. Engage with local Indigenous knowledges and Knowledge Keepers

  One of the most impactful aspects of ECNs has been the opportunity to engage with local knowledge and Knowledge Keepers. ECN members in one study expressed appreciation for local Indigenous Knowledge Keepers, the impact of engaging with foundational ideas over several convenings, and opportunities to work with Knowledge Keepers to apply what they were learning in their classrooms with students (Schnellert et al., 2022). For these ECN members, a particularly transformative aspect of the work with Knowledge Keepers involved land-based learning. Educators said that they engaged more deeply with local Indigenous stories and concepts when ECN meetings happened on the land (Schnellert et al., 2022).

  4. Identify and address structural factors and barriers

  From our work with ECNs, we have identified several factors related to systems-level educational change that need to be identified and addressed in order to open decolonizing possibilities within education systems. Lack of knowledge has consistently been surfaced as a significant concern (e.g., Schnellert et al., 2022; Yee, 2021). Most educators were not educated with a decolonizing or Indigenizing lens as students or in teacher education. Educators valued learning about how colonial history has influenced what is taught and how we teach in schools. Using this lens, we can disrupt perceptions of neutrality in the school system. Another key structural factor to consider is pervasive anti-Indigenous racism – in particular, the racism of low expectations (Auditor General of British Columbia, 2015). Increased awareness has led teachers to engage with Indigenous learners from a strength-based perspective, to mentor and encourage Indigenous students, and to explicitly address comments that perpetuate stereotypes (Schnellert et al., 2022).

  Education change networks are a strong tool for opening decolonizing possibilities across the educational system and within schools. Specifically, we explore decolonizing and Indigenizing possibilities as we work in ethical relationality across difference, in ethical spaces of engagement. In our collective experiences, we have found it important to keep the focus of the learning explicit, acknowledge local protocols and make space, engage with local Indigenous knowledge and Knowledge Keepers, and identify and address structural barriers. In this way, educators can come together to more effectively open decolonizing possibilities within themselves, and for the next generations in our classes.

   

  Photo: Leyton Schnellert

  First published in Education Canada, January 2023

   

  References

  Auditor General of British Columbia. (2015). An audit of the education of Aboriginal students in the B.C. public school system. Office of the Auditor General of British Columbia. www.bcauditor.com/sites/default/files/publications/reports/OAGBC%20Aboriginal%20Education%20Report_FINAL.pdf

  Cochran-Smith, M. (2015). Teacher communities for equity, Kappa Delta Pi Record, 51(3), 109–113. doi: 10.1080/00228958.2015.1056659

  Donald, D. (2009). Forts, curriculum, and Indigenous Métissage: Imagining decolonization of Aboriginal-Canadian relations in educational contexts. First Nations Perspectives, 2(1), 1–24.

  Donald, D. (2022, September 19). A curriculum for educating differently. Education Canada, 20–24. www.edcan.ca/articles/a-curriculum-for-educating-differently

  Ermine, W. (2007). The ethical space of engagement. Indigenous Law Journal, 6(1), 193–203. https://jps.library.utoronto.ca/index.php/ilj/article/view/27669

  Gaudry, A., & Lorenz, D. (2018). Indigenization as inclusion, reconciliation, and decolonization: Navigating the different visions for indigenizing the Canadian academy. AlterNative: An International Journal of Indigenous Peoples, 14(3), 218–227. doi.org/ 10.1177/1177180118785382

  Kirk, J., & Lam, M. (Hosts). (2020, October 8). Indigenizing education (No. 26) [Audio podcast episode]. In Leaning in and Speaking Out. BU Cares Research Centre. www.bucares.ca/podcast/n5c2968wkajahe2

  Pidgeon, M. (2022). Indigenous resiliency, renewal, and resurgence in decolonizing Canadian higher education. In S. D. Styres & A. Kempf (Eds.), Troubling truth and reconciliation in Canadian education: Critical perspectives (pp. 15–37). University of Alberta Press.

  Schnellert, L., Davidson, S. F., & Donovan, B. (2022). Working towards relational accountability in education change networks through local indigenous ways of knowing and being, Cogent Education, 9(1), 2098614. doi: 10.1080/2331186X.2022.2098614

  Smith, G. H. (2000). Protecting and respecting Indigenous knowledge. In M. Battiste (Ed.), Reclaiming Indigenous voice and vision (pp. 209–224). UBC Press.

  Truth and Reconciliation Commission of Canada. (2015). Truth and reconciliation commission of Canada: Calls to action. www.trc.ca/assets/pdf/Calls_to_ Action_English2.pdf

  Yee, N. L. (2021). Review of inclusive and special education: Final report. Department of Education for Yukon Territory. https://yukon.ca/en/review-inclusive-and-special-education-yukon-final-report

• Equity in Teaching and Learning

  10:00 AM Comments Off on Equity in Teaching and Learning

  Let’s put aside the myth that K–12 teachers and leaders who identify as Indigenous, Black and People of Colour (IBPOC) are experts in equity, making them naturally inclined to discuss race, class, or gender at the drop of a hat. Let’s also put aside the assumption that only racialized and Indigenous people should be engaged in equity, diversity, inclusion and decolonization work. Let’s recognize that all educators and leaders should be committing to and engaging in anti-racism, anti-oppression and decolonization practices.

  We know that doing anti-racism and anti-oppression work in education is often emotionally and mentally exhausting. Walking into intimidating and stressful spaces where unconscious and conscious biases coupled with microaggressions and macroaggressions are present is not for the faint of heart – especially given that there is a relative overrepresentation of white, male identities in leadership positions and a corresponding underrepresentation of Indigenous, female, queer, and racialized identities.

  We also know that identities are complex, fluid, and overlapping, impacted by experiences and contexts. While it is true that lived experiences of equity-deserving populations can lead to deeper understandings of bias and assumptions, it does not prepare us to address and to counter, in a very public manner, systemic inequities. Gaining insight into lived experiences by acknowledging distinct histories, stories and identities is one way to be inclusive and responsive to the increasing diversity of school populations. For those learning and relearning about past, present, and omitted histories and working in contexts where distinct stories emerge, Applewhite (2022) suggests that we take an action-oriented approach: “Stop doing the work and start being the work.”

  Culturally sustaining pedagogy

  One way of being the work is engaging in Culturally Sustaining Pedagogy (CSP). Building on the work of Culturally Relevant Pedagogy (Ladson-Billings, 1995) and Culturally Responsive Pedagogy (Gay, 2000), Culturally Sustaining Pedagogy (CSP) affirms students’ backgrounds by connecting cultural knowledge, prior experiences, and frames of reference to their local school and societal contexts. An important consideration is the development of critical consciousness to recognize and critique societal inequalities. Within the CSP framework (Paris & Alim, 2017), the diversity of cultural ways of being and doing in communities is recognized, acknowledged, and sustained via:

  • valuing community languages, practices, and ways of being
  • school accountability to policies, protocols, curricula, and practices relating to employment equity and students’ achievement and wellbeing
  • curriculum that connects to cultural and linguistic histories
  • sustaining cultural and linguistic practices within the larger mainstream context.

  

  Sharing stories and coming to a fuller understanding of histories, customs, and traditions of diverse populations in the school communities would provide opportunities for teachers, students, staff, and leaders in K–12 to learn and to unlearn about deep-rooted assumptions about teaching and learning. Many educators recognize that being authentic and responsive with their actions, and supporting decisions reflective of culture and values, is foundational to this work. The real changes occur when reflection-in-action and reflection-on-action (Schön, 1985; 1987) push us to ask ourselves whether the implemented practices were good enough.

  Representation matters

  We know that representation matters when it comes to who is included and who is excluded in teaching, leadership, school district, and school trustee contexts. Despite anti-racist policies and mandates across the board in the multiplicity of educational contexts, access, equity, and equitable representation remain ongoing challenges. Indigenous and racialized students need to see themselves better reflected in the curriculum, and in the teaching and leadership staff of their schools.

  Kendi (2019) urges all K–12 educators, regardless of identity, to engage in anti-racist education by considering long-held assumptions about race, culture, identity, and gender. By cultivating the tools for recognizing, observing, and understanding internal and external reactions to diverse realities, we can all come to a deeper understanding and insightful reflections about our positionality in societal systems and our impact on student outcomes and successes.

  Addressing the needs of diverse educational populations, some public school systems are engaging in explicit equity initiatives that transform policies and administrative actions, that engage in decolonization and anti-racism practices, that support professional and human resource development, and that actively seek out community and parent engagement. Important considerations include advocacy and accountability measures that monitor improvement to support high achievement for all diverse students.

  Addressing systemic racism

  The Peel District School Board (PDSB) is an example of how a school system addressed systemic racism. On the heels of a very public outcry to dismantle practices and behaviours that led to racialized educational disparities, an independent external review concluded that the PDSB did not have the capacity to address the issues of systemic racism. Key recommendations of the external review focused on collecting data on issues like bullying and suspensions, advancing a culturally responsive curriculum, anti-racist training for educators, promoting racially responsive leadership and establishing an Education Equity Office. Positioned in the school district, the Equity Office would provide an organizational structure to address issues of systemic racism on a proactive and on-going basis by implementing:

  1. Management by a senior leadership position
  2. Community outreach staff to liaise with parents and community partners
  3. Developing anti-racism policy in consultation with the community
  4. Annual equity action plan and equity accountability report card to address systemic inequities experienced by students and staff
  5. Development and implementation of equity-based curriculum
  6. Development and implementation of a comprehensive professional learning plan for staff on equity, decolonization, and anti-racism instructional practice, and anti-oppression, reconciliation and restorative practices
  7. Regular self-identification census of students and staff in order to develop an equity-based profile of school district/community
  8. Monitoring of the employment equity policy and program
  9. Collection of disaggregated equity-based student data (gender, grade, Indigeneity, race, disability, sexual orientation) to clearly define student-centred outcomes to eliminate disparities in achievement of students:

  • suspensions (in-school and out-of-school)
  • absenteeism
  • graduation rates
  • credit accumulation in applied and academic courses
  • representation in special education

  10. Comprehensive equity audits of schools, including the naming of schools, mascots, and learning materials used in libraries and classrooms.

  So, as we consider how to be the work and how to take action, let’s learn from one another, let’s think about and reflect on how we are being equitable in our teaching and leadership practices. By listening attentively to our students, our colleagues, and our communities, by intentionally sharing ideas and by coming together, we gather strength in numbers. Maybe an Equity Education Office in each of our school districts/divisions can support strategic priorities by reviewing policies and procedures, questioning and interrogating professional learning, and influencing pathways for success for students. By creating agency, by establishing policy and process, by making space, by reaching out, by speaking out, and by bringing voices not often heard to the foreground, we can target transformative and action-based practices. While the fear of getting it wrong or saying the wrong thing may constrict our actions, we can no longer stand by and move away from unsettling provocations, conversations, and experiences. Together, we can create equitable and inclusive environments by approaching the work with humility and an authentic interest in improvement, change, and transformation.

   

  First published in Education Canada, January 2023

   

  References

  Applewhite, B. (2022). Stop doing the work, start being the work. Principl(ed), 44–50.

  Equity Matters Manitoba. (n.d.). Education Equity Office Campaign. https://equitymattersmb.ca

  Gay, G. (2000). Culturally responsive teaching: Theory, research, and practice. Teachers College Press

  Henry, F., Dua, E., et al. (2017) (Eds.). The equity myth: Racialization and Indigeneity at Canadian universities. University of British Columbia Press.

  Kendi, I. X. (2019). How to be an antiracist. New World.

  Ladson-Billings, G. (1995). Toward a theory of culturally relevant pedagogy. American Educational Research Journal, 32(3).

  Paris, D., & Alim, S. H. (Eds.) (2017). Culturally sustaining pedagogies: Teaching and learning for justice in a changing world. Teachers College Press.

  Schön, D. A. (1983). The reflective practitioner: How professionals think in action. BasicBooks.

  Schön, D. A. (1987). Educating the reflective practitioner. John Wiley & Sons.

• 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.

• Decolonizing Professional Learning

  11:28 PM Comments Off on Decolonizing Professional Learning

  The impetus 

  IN 2019, THREE of us (Leyton, Joelle, and Carol) attended a conference in San Diego that focused on professional learning networks (PLNs), with a specific emphasis on how they enable educators to “tear down boundaries” to connect and learn with colleagues beyond our own schools. It was a productive meeting of scholars from North America and multiple European countries. The group focused on professional learning, collaborative inquiry, and educational change, sharing varied perspectives. But as we reflected on our learning, we began talking about what wasn’t part of this conversation: the ways in which PLNs can reproduce colonial ways of knowing and being, by: 

  • excluding the voices and experiences of racialized and minoritized educators 
  • centring Western ways of knowing at the expense of other knowledge systems
  • maintaining strategies that, even though they purport to challenge the status quo by “tearing down boundaries,” continue to operate in ways that maintain the structural systems that harm and marginalize so many people. 

  In fact, little attention has been paid to the colonizing practices and assumptions embedded in the vast majority of professional learning (PL) initiatives (Washington & O’Connor, 2020). Donald (2012) describes the colonial project as one of division, excluding ways of being and knowing as well as value systems that are different from a Eurocentric point of view. Present-day education systems are implicated in this colonial project, where curriculum (a focus on constructing subject areas that privilege a particular type of knowledge), pedagogy (approaches to teaching and instruction), and classroom routines (e.g. grading, grouping) contribute to institutional structures that privilege some students to the expense of others who are often racialized and minoritized within this system (Yee, 2020). 

  Alas, from these observations, the idea for the Decolonizing Professional Learning event, held in St. John’s, N.L., in August 2022, was born. The 30 participants were educators and researchers from across the country who were already working to develop decolonizing education practices. They were focused on cultivating culturally sustaining, relational pedagogies in ethical relationship with equity deserving communities (Donald et al., 2011; Ermine, 2007). The central goals of the gathering were two-fold: 

  1. To find synergies between regionally-based professional learning (PL) programs of research that take up decolonizing pedagogies and leadership practices; and 
  2. To initiate a national PL education equity network that would enable members to leverage one another’s research, policy, and pedagogical contributions in order to decolonize PL practices and policies. 

  Ultimately, our goal is to rethink and reconstitute professional learning as a collaboratively constructed, transformative, and decolonial practice. 

  What is decolonization? 

  At the centre of the gathering was the concept of decolonization. Decolonizing professional learning is about decentring settler colonial practices and their curricular and pedagogical Eurocentricities. All levels of education in Canada are working to implement initiatives that respond to the 94 Calls to Action put forth by the Truth and Reconciliation Commission (2015). In turn, terms such as decolonization, reconciliation, and Indigenization are now being taken up in higher education and the K–12 schooling systems. 

  The scholars and practitioners who attended the gathering came together to discuss their understanding of decolonizing and how they promote this concept in research and professional learning. Some drew on the concept of decolonizing education as intentionally identifying, challenging, and dismantling colonial practices and policies (Lopez, 2021), while others focused on interrogating and unlearning colonial ideologies (Donald, 2022).  

  The intent of the gathering was not to agree on a single definition of decolonization, but rather to share ideas and create a network for learning in which we move forward together. We came together guided by our “learning spirits” (Battiste, 2013, p. 18), sharing the stories of our collective work to disrupt colonial school systems in our local settings. 

  In this special issue of Education Canada, we share some of these stories with you.

  Design and processes for authentic unlearning 

  There is an assumption of neutrality in professional development approaches; therefore, we sought to disrupt the “typical” conference format when designing this event. We wanted a less hierarchical approach – so instead of having a few presenters deliver an address to a largely passive audience, we offered a series of collaborative experiences. Across the three days, we worked to create space for all participants to share their work within small groups of interested teachers, administrators, and researchers. 

  The gathering was guided by a series of questions, for example:

  • Where are we coming from? How do we situate ourselves as educational leaders and researchers in these spaces?
  • What work and research are we doing in our representative regions to decolonize professional learning in the context of K–12 education? What can we learn from each other?
  • In what ways are we disrupting conventional views of professional learning to create spaces that honour multiple knowledges and ways of knowing?

  Coming together: The event began at a small gathering place at a local park. Mi’kmaw knowledge keepers Sheila O’Neill and Marie Eastman welcomed participants to the traditional territory of the Beothuk and Mi’kmaq. Following introductions, they shared some of the history of the land, discussed the ongoing struggle for the recognition of Indigenous Peoples in the province, and talked about their work with Mi’kmaw communities to strengthen the language and culture. 

  Small fires: Each day, participants could choose from among three to five “small fires,” each hosted by one of the attendees. In these small groups, the hosts shared their research and practice related to decolonizing professional learning. Each SSHRC-funded participant served as a small fire host on one day of the program.

  Sharing circles: Once each day we came together in Sharing Circles. Participants chose one of three different circles – such as mindfulness practice, nature walks, and talking circles – to participate in. Attendees reflected on what they were noticing or wondering, and connections they were making to their own practice. These sharing circles invited deeper conversations about what we heard in the small fires and our experiences in different contexts (K–12 schools, post-secondary institutions, communities).

  Writing activities: To support the building of connections within this emerging community, we embedded daily opportunities for collaborative writing. We began by inviting everyone to write about their own decolonizing work. Next we invited people to explore the connections and intersections between their work and the work of others. We hoped that discovering these relationships would encourage continued collaboration and sharing once everyone returned to their communities. 

  VoicEd panels: Two live-streamed panel discussions were hosted by Stephen Hurley from VoicEd Radio. Colleagues discussed colonization and placelessness, disrupting deficit thinking, inclusion and exclusion, educational change networks, and more. Online participants were encouraged to submit questions to the panel. Recordings of the Decolonizing Professional Learning panels are available on VoicEd Radio.

  Final sharing circle: To end the gathering, we all joined in a final circle to share our thoughts about our time together and how we might move forward together. Each person had a turn to share what they thought were key themes, next steps, and opportunities missed. Attendees spoke of forming a network, meeting together virtually and/or in person, writing an edited collection of chapters, presenting together at conferences, and this Education Canada issue. 

  What was evident to us all was that we had not collectively defined decolonization, and that future collaborations between us need to both honour the diversity of our approaches and include opportunities to define key terms and expectations. In this debrief, participants also surfaced the different aspects of power and privilege we carry and/or do not have in our various roles and contexts. Our identities, roles, and educational change efforts can and must be returned to as part of decolonizing work, and trying to move too quickly to consensus and definitions is counterproductive. This work takes patience and time. 

  Moving forward 

  The Decolonizing Professional Learning gathering that took place in Newfoundland was a starting point for what we hope will become a larger conversation and impetus for collaborative action across Canada. There is already some pan-Canadian work that genuinely connects researchers and practitioners with a commitment to educational change and improvement. We know from previous research that a considerable number of professional learning activities are happening across Canada, but there are inequities in access to quality professional learning for people who work in education (Campbell et al., 2017). There is also a need to consider the purpose and content of such professional learning. If educators are to care for all students and support them in developing to their fullest potential, it is essential that professional learning activities for educators are critically examined to ensure that structural inequities are not un/intentionally reproduced. 

  We are at a moment in time when valuing Indigenous knowledge and ways of knowing, fulfilling the Calls to Action from the Truth and Reconciliation Commission, and addressing and undoing systemic racism from generations of colonialism and genocide are urgent and essential. This is the call to move forward with conversations to understand and share approaches to decolonizing professional learning and to act together – researchers, practitioners, and policy-makers – for educational equity and improvement in Canada.

  An important starting point is for further discussion about the concept of “decolonizing professional learning” itself and the linked work of “unlearning” historically embedded assumptions. As educators, it is our job to continuously learn, but that can be challenging when confronting ingrained colonial ways of seeing and living in the world. We also need to consider what this work looks like in practice. Bringing together practitioners with applied researchers was a beginning, but it is important to share our stories, our evidence, our ideas, and our examples widely. Deprivatizing individual or isolated practices and mobilizing knowledge by sharing in conversations and communications are powerful strategies. 

  This collection of articles for Education Canada is a way to reach out and call on people across Canada (and beyond) to join in connecting, collaborating, and sharing to advance decolonizing professional learning in and through education. 

  Photo: Nicholas Ng-A-Fook

  First published in Education Canada, January 2023

  Decolonization Terms Explained

  It is important to share the understandings that guide and frame decolonization work. Below we offer working definitions of some key terms, recognizing that these terms can have different meanings in different contexts.

  Decolonization: Decolonization is about decentring Eurocentric, colonial knowledge and practices, and recentring knowledge and world views of those who have been placed on the margins by colonization.

  Decolonization involves active resistance to colonial practices and policies, getting rid of colonial structures, and centring and restoring the world view of Indigenous peoples. It demands an Indigenous starting point; Indigenous people will determine appropriate approaches and acts of decolonization. It also involves recognizing the importance of land – in particular, how colonized peoples were cut off from their land and traditions – and the return of land to Indigenous peoples.

  Indigenization: Indigenization calls on educational institutions and stakeholders to establish policies, processes, and practices that are led by First Nations, Inuit, and Métis Peoples toward ensuring their particular ways of knowing, being and doing are nourished and flourish.

  This includes creating opportunities for K–12 school leaders and teachers to learn how to develop and enact curriculum that honours First Nations, Inuit, and Métis Peoples’ histories, perspectives, and contemporary issues. It also calls on school leaders and teachers to embed relational and responsive culturally nourishing pedagogies and curricula as part of the values of their K–12 school community.

  Positionality: Positionality refers to one’s identity – how we position ourselves within our society. To identify your own positionality, you need to consider your own power and privilege by thinking about issues of race, gender, class, sexuality, ability, educational background, citizenship, and so on.

  As educators, our positionality impacts how we make sense of the world and how we engage in it. It takes self-assessment and reflection to identity the ways in which our assumptions and beliefs, as well as our own expressions of power, influence how we (co-)create learning environments in our classrooms and schools.

  Systemic racism: Systemic racism refers to the aspects of a society’s structures that produce inequalities and inequities among its citizens and specifically, the institutional processes rooted in White supremacy that restrict opportunities and outcomes for racialized and minoritized peoples.

  Systemic racism includes institutional and social structures, individual mental schemas, and everyday ways of being in the world. Schools and school systems must engage in anti-racist education practice to address the systemic issues particular to racialized students.

  Unlearning: Unlearning involves removing ideas, practices, and values grounded in coloniality and colonialism from everyday practice.

  It is rethinking and reframing what we thought we knew about many aspects of everyday life, including traditions grounded in Eurocentric ways of knowing, and replacing it with decolonized knowledge.

  ---

  RESOURCES FOR FURTHER LEARNING

  Culturally Nourishing Schooling for Indigenous Education, University of New South Wales. www.unsw.edu.au/content/dam/pdfs/unsw-adobe-websites/arts-design-architecture/education/research/project-briefs/2022-07-27-ada-culturally-nourishing-schooling-cns-for-Indigenous-education.pdf

  Decolonizing and Indigenizing Education in Canada, Eds. Sheila Cote-Meek and Taima Moeke-Pickering. https://canadianscholars.ca/book/decolonizing-and-indigenizing-education-in-canada

  Indigenization, Decolonization and Reconciliation (chapter in Pulling Together: A guide for curriculum developers). https://opentextbc.ca/indigenizationcurriculumdevelopers/chapter/indigenization-decolonization-and-reconciliation

  The UnLeading Project with Dr. Vidya Shah, York University. www.yorku.ca/edu/unleading

  Truth and Reconciliation Commission. https://ehprnh2mwo3.exactdn.com/wp-content/uploads/2021/01/Executive_Summary_English_Web.pdf

  Universities and teachers’ associations provide myriad resources to support the development of anti-racist practices in schools. See, for example: www.ualberta.ca/centre-for-teaching-and-learning/teaching-support/indigenization/index.html

   

  References

  Battiste, M. (2013). Decolonizing education: Nourishing the learning spirit. Purich Publishing Limited.

  Campbell, C., Osmond-Johnson, P., et al. (2017). The state of educators’ professional learning in Canada: Final research report. Learning Forward.

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

  Donald, D. (2012). Forts, colonial frontier logics, and Aboriginal-Canadian relations: Imagining decolonizing educational philosophies in Canadian contexts. In A. A. Abdi (Ed.), Decolonizing philosophies of education (pp. 91–111). SensePublishers. doi:10.1007/978-94-6091-687-8_7

  Donald, D., Glanfield, F., & Sterenberg, G. (2011). Culturally relational education in and with an Indigenous community. Indigenous Education, 17(3), 72–83.

  Ermine, W. (2007). The ethical space of engagement. Indigenous Law Journal, 6(1), 193–203.

  Lopez, A. E. (2021). Decolonizing educational leadership: Exploring alternative approaches to leading schools. Springer International Publishing AG, ProQuest Ebook Central. http://ebookcentral.proquest.com/lib/mun/detail.action?docID=6450991 

  Tuck, E., & Yang, K. W. (2012). Decolonization is not a metaphor. Decolonization: Indigeneity, education and society,1(1), 1–40. https://jps.library.utoronto.ca/index.php/des/issue/view/1234 

  Washington, S., & O’Connor, M. (2020). Collaborative professionalism across cultures and contexts: Cases of professional learning networks enhancing teaching and learning in Canada and Colombia. In Schnellert, L. (Ed.), Professional learning networks: Facilitating transformation in diverse contexts with equity-seeking communities. Emerald Publishing Limited.

  Yee, N. L. (2020). Collaborating across communities to co-construct supports for Indigenous (and all) students. [Doctoral dissertation, University of British Columbia.] UBC Library Open Collections. https://open.library.ubc.ca/soa/cIRcle/collections/ubctheses/24/items/1.0392533

• 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/

• Critical Incidents in Educational Leadership

  8:06 PM Comments Off on Critical Incidents in Educational Leadership

  In 2021, a white, French-language Catholic school principal was removed from his school two years after wearing a Black student’s shaved-off hair as a wig during a cancer fundraiser, and again for Halloween months later – but only once these two occurrences were reported on social media by Black Lives Matter London (CBC News, 2021). Since school improvement is unlikely to be successful without effective educational leadership (Rodgers et al., 2016), it is imperative for leaders to examine the verbal, behavioural or environmental indignities they – intentionally or unintentionally – communicate toward, or about, racialized persons through racial microaggressions. A racial microaggression is a brief, everyday indignity that (re)produces racial slights or insults toward Black students, principals, or teachers (Brown, 2019; Frank et al., 2021; Sue et al., 2007.)

  What do we know about systemic anti-Black racism in French-language education? A limited number of studies have explored systemic anti-Black racism within minoritized French-language education in Canada (Ibrahim, 2014; Jean-Pierre, 2020; Villella, 2021). These studies provide insight into how systemic anti-Black racism manifests itself within this context. For example, Schroeter and James (2015) found that Black francophone immigrant students felt that white school staff, including a school principal, give white immigrant students more help to reach their career goals. Madibbo (2021) identifies three conditions that illustrate and/or enable systemic anti-Black racism within this context:

  • A lack of equitable representation of Black people within la francophonie
  • the rejection of multiculturalism
  • a “franco-centric” approach to the social construction of race and racism.

  Examining critical incidents

  My PhD thesis (2021) details systemic anti-Black racism critical incidents in educational leadership within francophone Ontario and their impact on Black and francophone students, teachers, families, and community partners.

  This narrative case study explored the intercultural and anti-racist competency of educational system leaders through critical incidents in leadership. A system leader, such as a school principal, is an individual who also represents a professional organization, and creates and or implements a society’s policies, procedures, and regulations (Villella, 2021). A critical incident is a positive or negative experience that affects one’s leadership by confirming it, by changing it, or by shattering it (Sider et al., 2017; Yamamoto et al., 2014).

  Nine educational and system leaders, most of whom were, or had recently been, school principals, completed three semi-structured interviews and a survey. Data analysis revealed that almost all the critical incidents mentioned by the nine participants as being intercultural in nature centred around Black school community members, and mostly Black boys and men, including a Catholic priest. While their survey responses suggested that most of the nine participants’ intercultural competency was well developed, the way in which they dealt with critical incidents involving Black students, staff, families, and community members indicated that their anti-racist competency needs further development. In the case of intercultural and anti-racist competencies, little to no university courses or workshop training was reported by the participants; they mostly trained themselves through international volunteer work, reading, and personal experience sharing. As such, they mostly did informal training (Villella, 2021). It should therefore not come as a surprise that critical incidents revealing systemic anti-Black racism and racial microaggressions manifested themselves in the participants’ leadership.

  What the data reveals: Multiple racial microaggressions

  Below, I present and analyze four systemic anti-Black racism critical incidents (translation by the author) through Brown’s (2019) racial microaggression framework of pathologizing, cultural insensitivity, persistent devaluation of Black teachers’ competency, second-class citizenship in schools, and the myth of meritocracy. Brown indicates that such microaggressions are not only steeped in anti-Black ideology, but they are also documented reasons why Black teachers1 leave the teaching profession.

  1. Some Black principals are experiencing racism from their fellow white colleagues. A self-identifying Black male school principal explains how systemic anti-Black racism still persists in the staff room of a school where he used to work:

  “I had a meeting with the principal. So, I think that there is a former colleague of mine, I will go and see him… He says, ‘[Hassan], you’re in the white people’s staff room with me here.’ I said, ‘What do you mean?’ He said, ‘You don’t see? The immigrant table is over there.’ So, I have to tell you that even when I was there, there were two staff rooms.”

  In this school, Black teachers (and especially Black immigrant teachers) are the targets of systemic anti-Black racism in the staff room in the form of second-class status (Brown, 2019; Frank et al., 2021).

  2. A self-identifying Métis female educational system leader details the behaviour that some Black teachers are subjected to in the classroom:

  “[Students] were telling him off, I mean, plus [he] spoke with a rather pronounced accent. This was probably one of the first Black people they saw in person… it was one of the first classes that he had in Canada, because he had just been substituting in Montreal, if I recall correctly… In the corner at the back of the class [were] four young men who had fun putting him down: ‘Sir, I don’t understand anything, I don’t understand when you talk. It makes no sense.’”

  In this example of racial microaggressions toward a Black teacher, there is a persistent devaluation of his capabilities for teaching (Brown, 2019; Frank et al., 2021) by the students and as well as by the participant, but there is also racialized linguicism (Madibbo, 2021), i.e. a combined linguistic and racial discrimination toward a Black person who is also a recent immigrant.

  3. Some principals are removing Black francophone teachers from the classroom when a disagreement arises or their teaching practices differ from the school’s usual practices. A self-identifying white, male, Canadian-born French-language school principal describes how he responds to such incidents involving Black immigrant teachers:

  “They’re unable to integrate… and that, that’s despite trying to coach them. We tried… the traditionalism is too entrenched in their practices… you get into a conflict, and that’s where there are layoffs, where there are unsatisfactory assessments.”

  Here, we can observe another racial microaggression whereby a white administrator pathologizes Black teachers through his fixed vision of competency based on conformity to French-language education that can be traced back to the white ideologies historically normalized within educational policies and practices.

  4. Some hiring teams are not always examining Black teachers’ competency objectively at the onset. One self-identifying white, female, Canadian-born French-language school principal noted her critical incident:

  “I’ve done interviews, and the questions we were asking, we already had an idea of what we wanted as answers… A few times, I realized that we weren’t talking about the [Black] person’s competency. Someone said, “Well, the person said this or that… and they may hit the child to discipline them.”

  In this example, the racial microaggressions manifest themselves as a form of pathologizing (Brown, 2019 ; Frank et al., 2021).

  5. Finally, some teachers are not always open to seeing beyond dominant nationality and cultural norms in terms of pedagogical milestones.

  “I’m doing a follow-up evaluation with… a teenager from mainland Africa… who had had very large gaps in schooling… and I had concerns about the level of work he is being given [by his classroom teacher]. Because sometimes… if a student does not know how to read, there is a tendency to pick up materials for learning to read in the younger ones… but it’s not cognitively stimulating… because I have a 15–16-year-old [male] who… is practising bobo -baba [sounds]. But this is a young person who is being treated like a… student who has a disability.”

  Here, one can identify that this Black student is experiencing microaggressions in the form of micro-invalidations regarding his reading needs that are grounded in second-class citizenship, cultural insensitivity, and persistent devaluation of competency (Brown, 2019 ; Frank et al., 2021; Sue et al., 2007).

  Although these are only some of the critical incidents of anti-Black systemic racism within educational leadership that emerged from my study, they are informational vignettes representing a snapshot of how systemic anti-Black racism (re)produces itself about and toward Black school-community members within French-language schooling in Ontario.

  How can studying critical incidents help us (un)learn systemic anti-Black racism?

  Yamamoto et al. (2014) explain that the stories we tell ourselves, share, and tell others, and once again tell ourselves regarding a critical incident is a loop allowing leaders to evaluate if they will maintain the same practices, slightly adapt their leadership, or completely change their practice in the future. As such, these critical incidents are not only formational (Sider et al., 2017), they are also informational (Villella, 2021), revealing the professional (un)learning that is required to combat systemic anti-Black racism. The question that now emerges is: what can French-language educational system leaders, such as school principals and teacher educators, learn by examining such critical incidents?

  First, it is important to remember that systemic anti-Black racism is not just an Anglo-Canadian issue. It is present in education, regardless of the language of instruction.

  The analysis of critical incidents in leadership in French-language education can help school administrators, trainers, school principals, and superintendent associations, as well as French-language community organizations, understand how certain practices contribute to marginalizing Black children and adults that they serve. The ways in which leaders respond to Black teachers can contribute to the reproduction and thus persistence of systemic anti-Black racism, rather than contributing to building a more inclusive educational environment and society that mitigates against it. Either way, educational system leaders send a clear message to Black students, staff, and family members about whether or not they are valued in society.

  Studying critical incidents as professional (un)learning in relation to systemic anti-Black racism provides educational leaders the chance to change how they respond in future situations, in order to be proactive and reduce harm to Black community members. As such, narrative case studies can help leaders decipher systemic anti-Black racism through professional (un)learning.

  What we can do now: A few recommendations

  System administrators, such as superintendents, need to support all staff who wish to develop preventative strategies to decrease the likelihood of systemic anti-Black racism from being (re)produced through racial microaggressions. The provincial government and school boards/districts need to require measures that track systemic anti-Black racism incidents, and to transparently report on them. Developing a mixed approach of both qualitative and quantitative data collection is important for better understanding of the underlying issues, which should not be reduced to a case of immigration status or mother tongue language as central identifiers.

  Finally, initial and continual training opportunities need to be allocated to educational system leaders at all levels who wish to be trained, or to train their school teams, about racism and anti-racism. Specific areas of needed training include: culturally sustaining pedagogy and leadership, race-based data analysis, and questioning school board pedagogical and discipline policies regarding students as well as hiring practices related to staff. Such training requires that resources not only be developed in French, but also that critical incidents of systemic anti-Black racism are based on examples collected within francophone education systems.

  Although some educational leaders may be more aware of systemic anti-Black racism incidents related to their leadership, such critical incidents still exist and persist. That said, we should not be dissuaded nor discouraged from developing inclusive and equitable French-language education systems. Instead, these incidents should cause educational school and system leaders to reassess how to better build relationships with each Black student, staff member, and community partner, and how to go beyond the deficit thinking and stereotypes that lead to racial microaggressions. That process begins and continues with fully participating and engaging in decolonizing professional (un)learning. The knowledge then needs to be applied within local communities to create more equitable and inclusive spaces of belonging for Black students and staff, and for those from other equity-deserving groups within la francophonie. Not only do Black students need Black educators, so does the rest of Canadian society. Inclusion is, after all, meant for each and every one.

   

  Suggested Reading

  For the most effective self-study experience, read in the order presented.

  Canadian Statistics

  • Canadian Race Relations Foundation & Environics Institute for Survey Research. (2021). Race relations in Canada 2021: A survey of Canadian public opinion and experience. (The link leads to an introductory page about the survey, with links to the final report and other study documents.) www.environicsinstitute.org/projects/project-details/race-relations-in-canada-2021
  • Statistics Canada. (2019). Diversity of the Black population in Canada: An overview. www150.statcan.gc.ca/n1/pub/89-657-x/89-657-x2019002-eng.htm
  • Statistics Canada. (2022). Black History Month… by the numbers. www.statcan.gc.ca/en/dai/smr08/2020/smr08_248-1

  Blackness

  • Ibrahim, A. (2014). The rhizome of Blackness. A critical ethnography of hip-hop culture, language, identity and the politics of becoming. Peter Lang Publishing.
  • Madibbo, A. (2021). Blackness and la Francophonie. Anti-Black racism, linguicism and the construction and negotiation of multiple minority Identities. Les Presses de l’Université Laval.

  Black francophone experience

  • Pierre-René, M. C. (2019). Hey “G!” An examination of how Black English language learning high school students experience the intersection of race and second language education. [Doctoral thesis, University of Ottawa]. uO Research. https://ruor.uottawa.ca/handle/10393/39108

  Critical race theory

  • Thésée, G., & Carr, P. R. (2016). Triple whammy and a fragile minority within a fragile majority: School, family and society, and the education of Black, francophone youth in Montréal. African Canadian youth, postcoloniality, and the symbolic violence of language in a French language high school in Ontario. In A. A. Abdi & A. Ibrahim, (Eds.), The education of African-Canadian children (pp. 131–144). McGill-Queens University Press.

  ---

  Additional French-language resources are listed in the French version of this article

   

  Photo: iStock

  First published in Education Canada, January 2023

   

  Notes

  1 While the Brown (2019) study focused on Black teachers, Frank et al.’s (2021) study focused on Black math teachers specifically.

  References

  Brown, E. (2019). African American teachers’ experiences with racial micro-aggressions. Educational Studies, 55(2), 180–196. doi.org/10.1080/00131946.2018.1500914

  CBC News. (2021, May 31). London, Ont., principal removed for wearing Black student’s hair like a wig says he’s sorry, ‘ashamed.’ CBC News. www.cbc.ca/news/canada/london/luc-chartrand-black-student-wig-apology-1.6047068

  Ibrahim, A. (2014). The rhizome of Blackness. A critical ethnography of hip-hop culture, language, identity and the politics of becoming. Peter Lang Publishing.

  Jean-Pierre, J. (2020). L’appartenance entrecroisée à l’héritage historique et au pluralisme contemporain chez des étudiants franco-ontariens. Minorités linguistiques et société/Linguistic Minorities and Society (13), 3–25. doi.org/10.7202/1070388ar

  Frank, T. J., Powell, M. G., & View, J. L. (2021). Exploring racialized factors to understand why Black mathematics teachers consider leaving the profession. Educational Researcher. doi.org/10.3102/0013189X21994498

  Madibbo, A. (2021). Blackness and la Francophonie: Anti-Black racism, linguicism and the construction and negotiation of multiple minority identities. Les Presses de l’Université Laval.

  Rodgers, W. T., Hauserman, C. P, & Skytt, J. (2016). Using cognitive coaching to build school leadership capacity: A case study in Alberta. Canadian Journal of Education/Revue canadienne de l’éducation, 39(3). www.jstor.org/stable/canajeducrevucan.39.3.03

  Schroeter, S. & James, C. (2015). “We’re here because we’re black”: The schooling experiences of French-speaking African-Canadian students with refugee backgrounds. Race, ethnicity and education, 18(1), 20–39. doi.org/10.1080/13613324.2014.885419

  Sider, S., Maich, K., & Morvan, J. (2017). School principals and students with special education needs: Leading inclusive schools. Canadian Journal of Education, 40(2). http://journals.sfu.ca/cje/index.php/cje-rce/article/view/2417

  Sue, D. W., Capodilupo, C. M. et al. (2007). Racial microaggressions in everyday life. American Psychologist, May-June. https://gim.uw.edu/sites/gim.uw.edu/files/fdp/Microagressions%20File.pdf

  Villella, M. (2021). Piti, piti, zwazo fè niche li (Petit à petit, l’oiseau fait son nid) : le développement d’une compétence interculturelle et antiraciste de neuf leaders éducatifs et systémiques d’expression française de l’Ontario, formateurs bénévoles en Ayiti. Unpublished thesis. University of Ottawa. https://ruor.uottawa.ca/handle/10393/42728

  Yamamoto, J. K., Gardiner, M. E., & Tenuto, P. L. (2014). Emotion in leadership: Secondary school administrators’ perceptions of critical incidents. Educational Management Administration & Leadership, 42(2), 165–183.

• A Curriculum for Educating Differently

  September 19, 2022 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).

• How can teachers and parents help students with exceptional learning needs develop self-advocacy skills?

  July 6, 2022 4:37 PM Comments Off on How can teachers and parents help students with exceptional learning needs develop self-advocacy skills?

  For students with exceptional learning needs, self-advocacy refers to communicating their needs and securing support. While much of the support that these students receive is managed by the school, the same provisions are not usually made by post-secondary institutions or places of work. It is in every student’s best interest to learn about their specific needs, what they are entitled to, and how to communicate to others what they need. Researchers have linked self-advocacy skills to high school completion rates, and there is broad consensus that developing self-advocacy skills can start as early as possible.

   Strategies to help students develop self-advocacy skills

  Demystify the Individual Education Plan (IEP) process:

  • Students should attend and contribute to IEP meetings as much as possible.
  • Teachers could create activities focused on getting to know the IEP (e.g. a scavenger hunt) to identify the number of goals, identified areas of need, and types of supports they are entitled to. Parents could assist their child to complete the activities. 
  • Teachers should be open with students about what supports they are providing to meet their needs, and why they are using specific supports. 
  • Teachers should initiate regular check-ins with students to discuss their experience with provided support. Parents can help their child prepare to speak about their current struggles, what is working well, and what might be of further assistance to them. 
  • Students should be encouraged to regularly review their IEP, and to seek help from teachers in interpreting any parts that are unclear.

  Promote accessible communication:

  • Teachers could work with students to create a more accessible version of the IEP that uses language they are comfortable and familiar with. 
  • Parents can work with their child to identify goals, strengths, and needs that they have beyond what is currently on their IEP, and to practise communicating about them so they are prepared to do so in the IEP meeting. 
  • Teachers should be clear with students about who is responsible for what in terms of them getting support (e.g. students should let a teacher know if a support is not working, or no longer needed).

  The most important goal here is for students to be able to explain the support that they need. Without knowledge of their specific challenges and what types of support work best for them, students are not equipped to meaningfully access parts of society that are not built with them in mind. While efforts toward demystification and accessible communication are valuable, so too is consistency in what we are saying and doing to support these students. Parents and teachers must communicate with each other about how they are supporting the development of self-advocacy skills, so they can design a consistent program of support that extends beyond what happens at school.

   

  Additional information and resources

  Konrad, M. (2008). Involve Students in the IEP Process. Intervention in School and Clinic, 43(4), 236–239. doi.org/10.1177/1053451208314910

   

  Lister, Coughlan, T., & Owen, N. (2020). Disability or “Additional study needs”? Identifying students’ language preferences in disability-related communications. European Journal of Special Needs Education, 35(5), 620–635. doi.org/10.1080/08856257.2020.1743409

   

  Mason, McGahee-Kovac, M., & Johnson, L. (2004). How to help students lead their IEP meetings. Teaching Exceptional Children, 36(3), 18–24. doi.org/10.1177/004005990403600302

   

  Roberts, Ju, S., & Zhang, D. (2016). Review of practices that promote self-advocacy for students with disabilities. Journal of Disability Policy Studies, 26(4), 209–220. doi.org/10.1177/1044207314540213

• 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

• Taking Action to Limit Learning Impacts from the Pandemic

  12:12 PM Comments Off on Taking Action to Limit Learning Impacts from the Pandemic

  During the pandemic, school closures affected almost all the children on planet Earth, with billions more parents, educators, and school staff impacted as well.

  In Canada, schools were closed for between eight weeks (in Québec) and 26 weeks (in Ontario) from March 2020 to June 2021. Many schools closed again in January 2022 because of the Omicron variant. By now, we know the drill. When schools close, classes move online: teachers use a combination of synchronous and asynchronous instruction and activities to help students learn, and parents of younger children pick up their unofficial teachers’ assistant roles.

  Profound impacts on learning

  Schools are where children and youth play, build relationships, create, develop their sense of selves, and need to be active. They are also, fundamentally, a place where students gain academic skills. Those skills include literacy and numeracy, which are the two most often measured. They also include developing scientific foundations, and learning about history, geography, and citizenship. Students’ learning and academic progress is a key determinant of health, income, happiness, and civic participation across the lifetime. Unaddressed gaps in these outcomes are very likely to contribute to the continuation, or deepening, of long-term social inequalities.

  The overwhelming weight of international evidence¹ suggests that, on average, students made less academic progress during pandemic-related closures than they would have in normal years (e.g. Hammarstein et al., 2021). Research shows that relative to previous years, there were greater gaps for younger children and in math achievement as opposed to English/language arts. Many studies looked at issues of equity. Where data is disaggregated, there have been consistent findings that such groups as low-income students, Black and Latinx students, students with special education needs, and English-language learners have fallen disproportionately far behind (see Gallagher-Mackay, Srivastava, et. al, 2021). Those same groups have also been disproportionately affected by the hardships of the pandemic – a higher burden of illness, household stressors such as unemployment, less access to technology, and so forth.

  More recent large-scale studies with data from spring 2021 – 15 months into the pandemic – have showed that students who experienced more time in remote learning did, on average, worse during the pandemic than those who had more time learning in person (Halloran et al., 2021). Further, students who gained ground with a return to in-person learning lost it again during subsequent closures – even with significant support from synchronous learning (Renaissance/Educational Policy Institute, 2021).

  In Canada, most large-scale assessments – which might allow us to benchmark progress using comparable data – were suspended from 2020 to 2021. One of the few investigations using standardized measures was led by University of Alberta’s George Georgiou, who compared the reading scores of elementary students captured in an annual September assessment. He found that younger students demonstrated greater learning loss than older students, and those in Grades 1–3 who were already struggling before lockdowns were up to six months behind where they should have been by September 2020.

  What should be done to support academic recovery?

  Though there have been investments in safety measures, Canadian commitments to educational recovery have been far lower than other countries (see Gallagher-Mackay et al., 2021). For example, the federal government in the United States has committed $25 billion (of a total $124 billion for K–12) to education recovery, alongside investments by individual states, which have constitutional responsibility for education.

  Where there has been large-scale recovery funding there has also been a profusion of programming, research, and active experimentation into effective ways of helping students catch up. The resources available through Brown University’s Annenberg Institute (https://annenberg.brown.edu/recovery), for example, provide terrific roadmaps to best practices for learning acceleration and to address key challenges faced by educators and school systems. There are a number of specific approaches worth highlighting.

  Tutoring

  Small group tutoring (one tutor with up to five students) is a complement to – not a replacement for – the more complex work of a classroom teacher. Our recent evidence review (Gallagher-Mackay, Mundy, et al., 2021; see also Nickow et al. 2020) highlights evidence that “high dosage tutoring” – at least three times a week – is one of the most effective educational interventions, especially when it is closely linked to in-school curriculum. For example, in rigorous studies, full-time college graduates in a national service program were able to gain two and a half years of learning in math over the course of one year. School-based tutoring has been a key plank of recovery efforts in the U.K., U.S., and Australia.

  Voluntary summer school programs

  There is promising evidence that high-quality voluntary summer programs of at least five weeks duration – programs that include both academic instruction and enrichment activities to promote attendance and pleasure in learning – can boost achievement for participating students (McCombs et al., 2019). Small groups (fewer than 15 students) and specialized supports for students with special education or English language learning needs led to more powerful impacts. This research was conducted on in-person summer schools, and many students – including those with the greatest needs – may not choose to participate.

  Targeted class size reductions

  Large-scale data from France showed a surprising outcome: most of the learning losses found in Grade 1, 2, and 6 tests from 2020 were regained by September 2021. Moreover, achievement gaps based on socio-economic status (SES) initially widened, but by September 2021, the gaps had narrowed (Rosenwald, 2021). One factor that may have played a role in the French case is class size: in 2017, a new policy halved class sizes for Grade 1 and 2 classes in priority (low-SES) areas across the country. During the 2020/2021 school year all priority-area Grade 1 and 2 classrooms served a maximum of 12 (rather than 24) students (OECD, 2020). It is possible that the smaller class sizes in targeted regions across the country helped swiftly mitigate learning losses among particularly vulnerable groups.

  Wraparound services to reconnect families and community

  COVID-19 has fractured or further damaged relationships between schools, family and community. Safety measures have kept families out of schools, while underscoring the need for broader social supports beyond what schools are set up to provide: from settlement services to social work, mental health supports or opportunities for recreation. Unfortunately, current staffing doesn’t make room to build these enriching connections. There is a long history of research on community schools (see Maier et al., 2017). Canadian research shows that even a 0.5-time position dedicated to strengthening community can be transformative – providing a great return on investment in terms of bringing resources into the school (Lamarre et al., 2020).

  More harm than good: not all strategies productive

  There is evidence to suggest certain approaches should be avoided. In particular, having students repeat years of schooling is extremely expensive and has been associated with heightened risk of drop-out in a large volume of studies. Compressed curriculum – without additional supports – has not proved effective (Allensworth & Schwartz, 2021). Narrowing the focus of the curriculum to the purely academic, at the cost of physical activity, social-emotional learning, and opportunities to engage in creativity and citizenship learning would fail to reflect the many aspects of children’s development supported by schools.

  Ongoing need for tracking student outcomes

  Whatever approach we undertake, tracking student outcomes matters. Consistent aggregation of teacher-administered diagnostic assessment data would support this goal, if large-scale assessments aren’t going to be used.

  We need this data to identify gaps, to support an appropriate, targeted strategy for deploying resources, and to better understand the effectiveness of whatever recovery measures we finally undertake.

  There have been significant learning impacts related to the pandemic, but there are also promising educational interventions and supports that can help students thrive and recover academically, support educators facing enormous challenges, and help address some of the system’s long-term inequities. Canada needs to get moving.

  Photo: iStock

  First published in Education Canada, March 2022

  Have you listened to the lively podcast episode featuring Dr. Kelly Gallagher-Mackay, among other researchers? Listen here!

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

  Notes

  ¹ While the overwhelming majority of the studies reviewed show significant losses (e.g. Kuhfeld, Tarasawa, et al., 2020), some studies in Germany and the Netherlands found that many students improved in limited subjects through practice in online environments over the pandemic (e.g. Spitzer & Musslick, 2021). Studies based on general tests of knowledge and skills – either national/state assessments or diagnostic, including in the Netherlands – all point to significant losses.

  References

  Allensworth, E., & Schwartz, N. (2020). School practices to address student learning loss.

  EdResearch for Recovery Project. https://annenberg.brown.edu/sites/default/files/EdResearch_for_Recovery_Brief_1.pdf

  Gallagher-Mackay, K., Srivastava, P., et al. (2021). COVID-19 and education disruption in Ontario: Emerging evidence on impacts. Ontario COVID-19 Science Advisory Table. https://covid19-sciencetable.ca/sciencebrief/covid-19-and-education-disruption-in-ontario-emerging-evidence-on-impacts

  Gallagher-Mackay, K., Mundy, K., et al. (2021). The evidence for tutoring to accelerate learning and address educational inequities during canada’s pandemic recovery. Diversity Institute at Ryerson University.

  https://bit.ly/tutoringinthetimeofcovid

  Halloran, C., Jack, R., et al. (2021). Pandemic schooling mode and student test scores: Evidence from US states (No. w29497; p. w29497). National Bureau of Economic Research. doi.org/10.3386/w29497

  Hammerstein, S., König, C., et al. (2021). Effects of COVID-19-related school closures on student achievement – A systematic review. PsyArXiv. doi.org/10.31234/osf.io/mcnvk

  Kuhfeld, M., Tarasawa, B., et al. (2020). Learning during COVID-19: Initial findings on students’ reading and math achievement and growth. NWEA. www.nwea.org/content/uploads/2020/11/Collaborative-brief-Learning-during-COVID-19.NOV2020.pdf

  Lamarre, P., Horrocks, D. & Legault, E. (2020). The community school network in Quebec’s official language minority education sector. Concordia University. https://learnquebec.ca/clc-history

  Maier, A., Daniel, J., & Oakes, J. (2017). Community schools as an effective school improvement strategy: A review of the evidence. Learning Policy Insitute/National Education Planning Centre. https://learningpolicyinstitute.org/sites/default/files/product-files/Community_Schools_Effective_BRIEF.pdf.

  McCombs, J. S., Augustine, C. H., et al. (2019). Investing in successful summer programs: A review of evidence under the Every Student Succeeds Act. RAND Corporation. www.rand.org/pubs/research_reports/RR2836.html

  Nickow, A., Oreopoulos, P., & Quan, V. (2020). The impressive effects of tutoring on PreK-12 learning: A systematic review and meta-analysis of the experimental evidence. (NBER Working Papers, Vol. 1 – Working Paper 27476). National Bureau of Economic Research.

  OECD. (2020). Education policy outlook: France. www.oecd.org/education/policy-outlook/country-profile-France-2020.pdf

  Renaissance Learning, Educational Policy Institute. (2021). Understanding progress in the 2020/21 academic year (p. 42). Department of Education. www.gov.uk/government/publications/pupils-progress-in-the-2020-to-2021-academic-year-interim-report

  Rosenwald, F. (2021, November 29). The 2020 French school lockdown and its impact on education: What do we know so far? [Forum presentation]. OECD-AERA forum: How education fared during the first wave of COVID-19 lockdowns? International evidence, broadcast on Zoom. https://www.aera.net/Events-Meetings/How-Education-Fared-During-the-First-Wave-of-COVID-19-Lockdowns-International-Evidence

  Spitzer, M. W . H., Musslick, S. (2021). Academic performance of K-12 students in an online-learning environment for mathematics increased during the shutdown of schools in wake of the COVID-19 pandemic. PLOS ONE 16(8): e0255629. doi.org/10.1371/journal.pone.0255629

IDEAS TO SUPPORT EDUCATORS : Subscribe to the EdCan e-Newsletter

Quality research, reports, and professional learning opportunities.

Subscribe with your information: Veuillez indiquer les informations suivantes :

Language Preference Langue de correspondance EnglishFrançais EnglishFrançais

Organization: Organisation : Public educational institution Établissement d'enseignement publique Private educational institution Établissement d'enseignement privé University Université College Cégep Ministries Ministères Federation or professional association Fédération ou association professionnel Union Syndicat Non-profit organization Organisation sans but lucratif Educational organization Organisation en éducation Other Autre I am interested inJe suis intéressé-e aux Research-Informed Tools and ResourcesOutils et ressources fondés sur la recherche Workplace Wellbeing StrategiesStratégies sur le bien-être au travail

CloseFermer

Leave this field empty if you're human: