Month: March 2023

Mathematics is an interesting subject. Similar to the sciences, math is viewed as objective; everything is solvable using the correct formula and assuming the information required is provided. However, this introduces a form of oppressive learning into the classroom. I can recall multiple times in my AP Math courses where I would be marked incorrect for solving a question in an incorrect way, whether it be through using the wrong formula or by doing my work in the wrong order. A term I love for this is “task failed successfully.” This describes arriving at the correct conclusion by doing the incorrect steps. By describing learning in mathematics as objective, students that are able to develop an understanding in a different way are simply incorrect. Learning in math is set on a one-track mindset; everyone should learn and understand it the same way. Sometimes the best method is not the easiest method for some learners, so teaching only the “right” way is oppressive to other ways of learning.

Inuit mathematics takes an interesting approach to learning by challenging Eurocentric ideas about the purposes of math and the ways of learning math. Rather than the universal “standard” numeral system of base-10, Inuit mathematics uses a base-20 numeral system. Students learn math in their “mother tongue” for the first three years of their education while also learning in their cultural styles and ways. Inuit mathematics also challenges Eurocentric ideas by focusing more on the practical and applicable uses of math. For example, traditional learning in Inuit culture helps children develop spatial representation that differs from children living in non-Inuit communities such as Toronto. A significant amount of Inuit learning is focused on engaging with or observing elders. Elders share great knowledge and wisdom with students. Inuit teachers explain that they do not ask students questions that they think the student does not have the answer for. The focus is to allow students to express what they do understand and know and the teachers to know what the students understand.

Inuit education, particularly in mathematics, takes an alternative approach to Eurocentric ways of knowing and understanding mathematics. Inuit mathematics uses a different counting system, the base-20 system, and they pair words to describe numbers. For example, 21 (twenty-one) is the phrase “Avatillu Atausirlu,” meaning “And twenty and one.” Additionally, traditional Inuit ways use a different style of measuring than the Eurocentric ways. Measuring time using a calendar is much different; Inuit traditional ways are based around events. The word for September in Inuktitut means “when the caribou’s antlers lose their velvet” and the number of days changes based on how long it takes for the caribou to lose the velvet on their antlers.

Preserving culture is vital to decolonization. Learning and understanding Inuit and other Indigenous ways of knowing is incredibly interesting; being able to compare my understanding to others is eye-opening. The Inuit ways of knowing are very different from the “universal” and Eurocentric ways of mathematics. In most of the world, math is viewed as objective; there is one way of using numbers and applying math. Inuit mathematics takes a different approach that is much more practical and applicable to their personal and daily lives, while Eurocentric ways of math are different and not nearly as practical. We must understand that there are always different approaches to anything, and we must respect that others will use different methods.

Understanding how to engage multilingual students is an important aspect of inclusivity in the classroom. Students should be encouraged to express themselves, which includes speech and language. But how can we as teachers encourage and engage multilingual students?

Multilingual students introduce a strong personal and educational asset to a classroom. Multilingual students should be encouraged to research and write in both their own and the school’s language to develop a connection between the languages they engage with. As teachers, we can invite students to share some words from their home languages and explain what the words mean and why they selected those words. Students and teachers can learn new words from different languages and develop simple speech in different languages. Teachers can also organize community language meetings to encourage interactions between different languages and cultures.

Teachers should always promote the school as a safe and comfortable atmosphere for everyone. Students hold their own personal assets and skills. We can encourage students to share their knowledge and develop a connection between students’ lives and their education. By acknowledging the different languages spoken in a community, students are presented with the opportunity to explore and learn beyond the realm of the classroom and engage with different languages and cultures.

As addressed in the Saskatchewan Ministry of Education publication Deepening the Discussion, schools are a safe place where discrimination is not accepted. “Students who experience discrimination, whether it is based on race, religion, gender, sexual orientation, gender identity, ethnicity or culture, have a legal right to be safe and protected in schools.” Not only is discrimination and oppressive behaviour unacceptable, but students have a legal right to be safe and protected in schools. However, the system itself is oppressive. Reports find that an alarming amount of students hear homophobic comments and rumours and witness or experience bullying relating to sexual orientation or identity. Although schools are supposed to be safe spaces for everyone, it is apparent that 2SLGBTQ issues (such as harassment) are still prevalent and are being improperly addressed. So how do we go about addressing these issues, as well as the issues sewn deeply into the education system?

One of the most forward routes to addressing systematic oppression in the education system is at the core of what we are teaching. We as teachers hold a powerful position in young lives; we can influence students very easily, so we should use this power to develop respect. We can express to students that there are different gender identities and sexual orientations and show respect to all students. Students must learn to respect everyone. As people, we can come together in unity not over similarities but over differences. One of the foundational points of confederation in Canada was strength in diversity, a point backed by George-Etienne Cartier. Although this point was in reference to building strength off the diversity of white French and English settlers, we can still use the idea today. We are stronger together than separated, and by teaching students that differences are not bad but rather provide opportunities for new views and values, we can encourage deeper connections between students.

There is still an issue rooted much deeper in the system. 2SLGBTQ teachers also experience oppression and discrimination. They are not heard; if they openly express their gender identities and sexual orientations, a wall is quickly built around them. They become an outsider, they become “the other.” It is an overall societal issue. Our society is under-educated about 2SLGBTQ people. Introducing queer education, or “queering the curriculum,” educates the next generation, the future, of our society. We should promote freedom of expression to older generations. Parents, grandparents, and students should be invited to these learning experiences so we can develop a wider understanding across our society. We should not aim to change others’ beliefs or values, but we should always attempt to educate others and develop respect and understanding for others.

As a student, I often heard other students say, “Why are we learning this?” One of the most common places to here this was in history; I understand why some students view history as a pointless subject, as the past is in the past. However, this logic is flawed. It is important for us as Canadians to understand the relevance of the past and the impacts the past has on the present and will continue to have on the future. Treaty education is vital for the future of Canada. It is important that we acknowledge the lands we live on and the history of colonization in Canada. Reflecting on the history of our nation is a major step toward decolonization.

I believe it is essential to identify the “why” when teaching any subject. For students to develop an understanding of new concepts, they must understand why they are learning said concepts. Treaty Education is a wonderful example of this; in the case of a community having few Indigenous peoples, students will inevitably ask, “Why are we learning this?” So, before introducing students to Treaty Education, educators should identify the significance of treaties to Canada and the history of the treaties, relationships built off of treaties, and the efforts to decolonize Canada. Teachers should also continue to learn and grow their knowledge about Treaty Education and decolonization to provide greater knowledge to students.

“We are all treaty people.” This quote inspires the discussion of Treaty Education. We, as Canadians in Saskatchewan, all live on treaty land. Saskatchewan is in Treaty 2, 4, 5, 6, 8, and 10 territories, and by acknowledging and understanding what these treaties mean, we as students, educators, and Canadian citizens can begin to work in collaboration with Indigenous and Metis nations to decolonize Canada. From my understanding, “We are all treaty people” means that we all interact based on the treaties made throughout the history of Canada. Treaties affect all Canadians, not only Indigenous peoples, and identifying this can help students and teachers alike connect with the idea of decolonizing. Acknowledging the treaties and the ways treaties affect lives in Canada works toward building relationships between Indigenous and non-Indigenous peoples.

Julia Brook’s wonderful article “Placing elementary music education: a case study of a Canadian rural music program” explores the benefits of place-based education with a particular focus on social studies and arts. Brook explains that exposing students to ideas and traditions from nearby sources and their community can engage students and develop an understanding of the people and places around them. Place-based education presents an opportunity for students to engage with the local community and culture and encourages curiosity, personal expression, and reflective/critical thinking. Brook’s article explores the connection between place-based education and music education programmes in a rural Manitoba town. Creativity and active learning are emphasized for music education; students learning music by doing generate the opportunity to create and freely express the art of music as they learn. By incorporating local music, inviting local musicians, and teaching speech poems and folk songs, music education can directly engage with place-based learning. One distinguishing point of the article is that children demonstrate different cultures than adults; the age/generational difference creates a boundary that divides people by age, whether it is babies, toddlers, young children, teenagers, or adults. Engaging students with music from each of the “micro-cultures” in the community develop a representation for all. The engagement of the different cultures develops that sense of understanding for the community and the place they live in.

Place-based education is an incredible instrument for teachers who seek to engage their students with the surrounding environment. I thoroughly enjoyed Brook’s article because it presents ideas for me to utilize in my future classrooms. As a social studies major, I will have countless opportunities to actively use place-based education; history is all around us, and understanding the history of the place we live in deeply connects us to the roots of the land. Field trips, Indigenous knowledge keepers, and local figures can all provide to creating a sense of place for my future students. Saskatchewan has multiple monumental locations and historically significant sites that can engage students with the land they live in. Indigenous knowledge keepers can share their connections to the land and the place they call home. Local figures, such as mayors, farmers, etc., can provide specifically local history to Regina, for example, directly engaging students in learning about their direct surroundings. Geography is a significant topic in understanding the importance of place in society. Place is beyond the concept of a location; it is also about one’s physical, emotional, and mental attachment to that location and the specific culture and impact of that place on a person’s life.

I hope to integrate music into my classroom, whether it be playing in the background while students work or if I can directly engage with it. Saskatchewan is home to an abundance of amazing artists, such as Colter Wall and The Dead South, just to name a few. I want to expose students to local arts and the history of their craft in hopes of inspiring students. If not to inspire, at the minimum, it will educate students about the culture and arts of Saskatchewan and develop a connection to the land, culture, and history.

Brook, J. (2013). Placing elementary music education: a case study of a Canadian rural music program. Music Education Research, 15(3), 290-303.