Category: Blog Posts (Page 1 of 2)
In my experiences in primary and secondary schooling, I do not recall much of what was being taught during the time relating to math. I personally have always struggled in math, therefore my levels of engagement and productivity were often quite low. One thing that I have learned at the university level is that many cultures have different numerical systems. I have been able to connect that to traditional Western standards that operate within a base 10 number system as much of North America uses base ten numbers universally and assumes the rest of the world does too, this is certainly not the case. I have not been fortunate enough to do any teaching of mathematics myself at this point in my learning journey, but I know after taking some of the university math courses I have been able to see that not all cultures are represented in the mathematics curriculum.
The required reading for this week’s blog post contained some valuable information into the intricacies that lay within the different cultural understandings of mathematics. One of the interesting points that I noticed in the article was that in Inuit communities, math is often taught in multiple languages, proving to be a challenge and furthering the burden on students’ understanding and conceptualization of the content, (Poirier, 2007). Secondly, instead of hyper-focusing on numerical applications in math, Inuit people take and learn from their surroundings as tools for education. It can be observed that they use limbs and items as a form of tangible measurement instead of isolating this to rulers and number based answers (Poirier, 2007). Thirdly, I am quite amazed at how the number system is different, specifically that of the base 20 number system that operates within Inuit mathematics (Poirier, 2007). I do believe in the significance of this base 20 number system to this culture, considering its origins date long before colonization, as it challenges the base 10 and 12 that dominate in western educational curricula in urban learning environments.
Poirier, L. (2007). Teaching mathematics and the Inuit community, Canadian Journal of Science, Mathematics and Technology Education, 7(1), p. 53-67.
In my experience as an Educational Assistant, I have been fortunate enough to gain meaningful knowledge in supporting students of various linguistic backgrounds. English has a place in the classroom, but it should not replace or override any of the diversity that individual students and families already possess. By allowing family members to maintain their identity in collaboration with classroom content and teachers will allow all students to feel as home in their learning environment, and most importantly equally valued.
Although there were plenty of examples described in the text, I was drawn to a couple key elements. A response to the integration of multilingual strategies that seemed most appropriate to the potential demographics of learners would be LAP. Learning Appropriate Practices facilitate the learning of the English language, while promoting and addressing the need for students to maintain progress in their primary language.
One way educators can easily support areas of multilingualism is by creating visual aids, supports, and resources that respond to the potential diversity within a school. Furthermore, teachers can apply a person centred approach to begin addressing which learning strategies will work best for them. Additionally, offering opportunities for teachers to create an open spaces for guardians to provide insight on what might work best for the individual student relating to language diversity.
Historically, there has been a significant lack of equal (if any) representation of 2SLGBTQ+ educational materials involved in the creation and administration of curriculum content in our school systems. More than ever, it is important to recognize that we live, study, and teach in a diverse gender society. Today’s children and youth are growing up in a new gender diverse world. It is important to acknowledge and create an environment that respects and celebrates our differences in gender identities and sexual orientation and expression. Creating an inclusive culture prevents children and youth from experiencing distress, discrimination, bullying and which can lead to negative health outcomes. Creating a respectful environment helps transgender and gender diverse children lead confident, happy, and healthy lives.
We need to learn to treat each other with dignity and respect regardless of our differences in gender, sexual orientation and sexual expression. We need to build understanding about the diverse society that we live in and act in ways which allow students to see how this is possible in a learning environment, and ultimately the rest of the world.
There are plenty of ways to act as an ally in a classroom promoting healthy relationships to the 2SLGBTQ+ communities, by doing some easy things like adjusting our vocabulary in respect to non binary roles that we can apply to students and student guardians. Furthermore, by creating gender diverse class projects and promoting visuals inside classrooms that offer support and recognition of gender diversity in the school in another action that goes a long way. Additionally, providing opportunities and advocating for GSA (Gender Sexual Alliance) meetings to take place while forming safe spaces for sharing circles, expression, and companionship that is to be made available to all individuals in the school.
I believe that even as a teaching professional, asking for further support in a situation one may feel unknowledgeable, is the best way to begin addressing a topic that needs to be further explored in this classroom.
It begins with understanding our role as people who live on treaty land, whether Indigenous or not, and what that means in regards to how our own personal stories have shaped and formed the ways we live. This speaks for Indigenous and Non Indigenous people across the country, who are Treaty people, and recognizes that there is an imbalance in the ways in which Treaty agreements can affect and benefit select Canadians. Implying treaty education only fits in a place where there are Indigenous people, increases the separation already existent and allows settlers to remain in a position of comfort with the privileges they possess. From what you describe in your students initial reaction, addressing and confronting some of the unpleasant gestures and responses will be a difficult discussion to approach by all means, and it is going to feel uncomfortable. In a previous class, I resonated with a term that spoke about the need for teachers to engage in courageous conversations with students, often about topics that provoke feelings and opinions which can create levels of discomfort, as this may confront and challenge their ways of thinking about a topic. In this case, the majority of your students are non Indigenous and did not acknowledge how they are part of treaties, while assuming that only Indigenous people are the sole beneficiaries of Treaty promises. This ideology has probably been long engraved in ways in which they were raised and brought up, not allowing themselves to familiarize with the importance of understanding what it means to be a treaty person in Canada.
Recognizing all people as treaty people, is a way to start to bridge some of the gaps that exist in the knowledge surrounding treaty education in classrooms and areas outside of educational environments. As teachers, we are on the frontlines of identifying and conveying to our students that we are all treaty people and must realize that to close the gaps that fuel racism and ignorance that often disregards treaty agreement. The importance of understanding treaties recognizes what they mean today, and identifies that they were present long before any of the ones created by colonial powers. This speaks to the rich history that Indigenous communities and nations had with each other before any of the more “modernized” treaties were signed.
It is important to adapt a culturally relevant pedagogy in the aim of providing a more transparent learning environment. An approach that identifies the diversity inside the classroom, location of the community, and connection to the surrounding environment is key in regards to recognizing many diverse identities. It is stated, “many people go about learning differences in cultures, in order to maximize learning opportunities for learners, teachers must gain knowledge of specific cultures and apply that in their classroom when appropriate” (Lopez, 77). I am truly fascinated about pursuing an outdoor education based position as a teacher, which in turn would allow me to spend most of my time outside a conventional classroom. Additionally, I believe a culturally relevant pedagogy would support, recognize, and identify the value in Indigenous epistemology connected to learning. A quote that resonated with me from the article reads, “ For students to experience academic success, their learning must be relevant to their lives and experiences. Critical literacy enables students to make meaning of their learning, raises their critical thinking skills, and makes learning “fun”, as one of Meriah’s students said. (Lopez, 78). I admire the connection the author makes with learning being fun, while at the same time intertwining this with their lives, experience, and their culture. I feel as if this type of learning environment would engage students in a way that will promote and foster community, environmental, and spiritual development.
I expect that if I do get my own classroom, it will include plenty of concrete visuals that explore and explain various cultural elements and their connection to the natural world. I am unsure of how exactly my potential position will allow me to do this, as outdoor education teachers usually do not fit the conventional image of what a teacher does or has.
Lopez, A. (2011). Culturally relevant pedagogy and critical literacy in diverse English classrooms: A case study of a secondary English teacher’s activism and agency. English Teaching: Practice and Critique, 10(4), 75-93.
In this day and age, hip hop culture is a part of society in so many facets of our everyday lives. It is presented in media, sports, fashion, and music as a form of artistic expression and communication. In the article, Critical Hip Hop Pedagogy as a Form of Liberatory Praxis, we are presented with an educational approach that attempts to further understand some of the deeper contexts of how hip hop culture can be promoted and employed inside the classroom. Traditionally, it seems that topics of discussion involving the many important aspects of hip hop would never make it inside the classroom, as if it was not relevant and did not exist as fluently as it does today. It is important not to categorize all hip hop as the same, as some artists clearly represent and convey a different meaning and message in each song, that must be recognized when we begin to unravel the intricacies that come along with this art form. As stated, “I am not suggesting that all forms of hip hop are emancipatory, revolutionary, or even resistive—
many forms are not—and some are quite the opposite.” (Akom, 2009, p. 55). What we know as hiphop, will continuously change and evolve in relation to the way society progresses as well. Many of the points from this article, speak on the significance of this art form as a tool to express, confront, and address the injustices, racial inequalities and societal boundaries that came from cultural oppression in the 1970’s to present day. In this article, written in 2009, constant references are made to the original pioneers of hip hop, while exploring some individuals involved in its early origins in the 1980’s and early 2000’s and display the global importance of these artists’ voices and messages in the national spotlight. References are made to individuals who have had incredible influences on how important of a tool hip hop is, such as KRS-ONE, Dead Prez, The Coup and artists from the Harvard Hip Hop archive, (Akom, 2009, p. 60). At the same time, we must recognize that all hip hop does not convey the meaning to what many of the pioneers desired, fought, and worked towards when hip hop began to emerge in mainstream culture.
Educators must have the ability to realize that hip hop is, continues to be, and will remain relevant in society for the unforeseeable future. In real time classroom settings, educators could allow students to practice rhyme, rhythm, and vocabulary enhancements when learning about hip hop when creating lesson plans, focusing on the intellect within hip hop, while navigating away from the profanity and objectification of genders. But doing this we are able to acknowledge its cultural importance, its mainstream success, and pedagogical approach inside classrooms. Teachers should be able to recognize how many young students’ primary choice for music is the genre of hip-hop and use that as a tool to teach them about what messages hip hop can send, whether it be good or bad. By welcoming discussion around hip hop and its educational value, we can allow students to understand on a deeper level what opportunity lies within a detailed exploration of the genre of hip hop and its relevance inside the classroom.
Akom, A. A. “Critical Hip Hop Pedagogy as a Form of Liberatory Praxis.” Equity & Excellence in Education, vol. 42, no. 1, 2009, pp. 52–66., https://doi.org/10.1080/10665680802612519.
As I watched the videos and connected with our lecture this week, I gained greater knowledge of what a citizen can be viewed as in the eyes of society. Common observations simply define citizens as “good” and “bad”, based on individuals’ responsibilities, levels of social participation, and their involvement in justice. Citizenship also is often placed around the idea of having a passport and government documents, that ultimately decide on whether or not you can participate in things within the country of choice. Citizenship certainly varies based on the geographical location of the world, considering the vast amount of differences that Canadian citizenship would have in comparison with other countries. Individuals who possess citizenship in Canada are generally expected to have some form of Treaty education, respect, and understanding about what it means to live on Treaty land.
Educators are on the frontlines of providing opportunities to learn about what it means to incorporate more Treaty Education into classrooms. Although there is progress being made for more consistency among school divisions, there can be barriers in this task, as sometimes it is not entirely prioritized into all parts of the curriculum across the province. The Truth and Reconciliation Committee’s 94 Calls to action is readily available to anyone wanting to read it, Indigenous and Non-Indigenous alike. I feel as if this document and the information inside are only merely discussed in classrooms today, as it encompasses a large amount of significant content.
In the document by Levin, it is observed that much of what is administered and implemented through the curriculum has strong political biases and requires significant oversight from the public. This means that the vast majority of decisions based on curriculum content are processed from a political and public lens before they are finalized. Reference is made suggesting teachers and students having minor influences into the creation of curriculum content, but ultimately are not prioritized in correspondence with the larger players, such as politicians and public influence. This seems concerning, when focus should be placed on behalf of the individuals most involved, such as teachers and children. As stated, “Governments are particularly susceptible to issues that take on public salience through the media” (Levin, 2007). This is particularly important to understand considering the effects that media can have on decision making processes that do not necessarily operate in the scope of the desired model of inclusive education on behalf of teachers. It helps to recognize the commitments of a specific political party, to assess the projected political agendas and be able to articulate what intentions that party might have in response to what is passed in the curriculums.
In the connection with political and governmental influence, Indigenous educational content still faces challenges in being fully emerged into curriculums. Much of what we see in the present curriculum still focuses on what the government, public, and political interests decide is pertinent and deemed acceptable. This continues to not offer a genuine response to what reconciliation is inside educational contexts, and does not give Indigenous people full ownership of their methods of teaching. Much of this content created in this document originates in the mid 2000’s, suggesting an attempt at renewal is not a priority and time is not properly allocated to begin reviewing this. There is certainly still public tension, especially when observing what rural and urbanized schools might decide is “necessary” for them. There are signs that Treaty education is a work in progress in reference to this document. I do wonder however if getting to know my community is actually being implemented inside a kindergarten room, Saskatchewan Ministry of Education (2013). Is this something that is being done, or is this a form of fluff on behalf of the government to satisfy some of the Treaty promises, that are often broken or unfulfilled.
Levin, B. (2008). Curriculum policy and the politics of what should be learned in schools. In F. Connelly, M. He & J. Phillion (Eds.), The SAGE handbook of curriculum and instruction (pp. 7 – 24). Los Angeles, CA: Sage.
Saskatchewan Ministry of Education. (2013). Treaty Education Outcomes and Indicators.
The confines of what is measured in attaining a “good student” is influenced by their ability to assimilate into the mainstream ideologies of a eurocentric centered core. Basic skills and knowledge, defined by westernized standards, construct the “framework” of what skills and knowledge should already be present once a student enters the classroom. Focus is often placed on anyone who does not have a “white” or seemingly white demeanor to assume a place lower on the scale of what a “good” assessment of an individual might be. It is assumed that if an individual is not of European descent they will have certain problems related to learning, understanding, and achieving the levels of “commonsense” that relate to the dominant culture in North American Society. As stated, “Here the great problems of religions, science, government, and education will probably receive their final solution.” (Painter, 4). What does this really mean? It is observed that the goals of education are designed to create a final product from an individual without consideration of the significant factors that belong to and shape a person’s true identity. This means in order to be “good”, students must be able to conform to the ways in which society expects them to.
The students who receive the most significant advantages are the ones who come from already educated families, those who come from lots of money, and those who possess many of the European style ways of knowing and being prior to entering the education system. This creates unequal barriers in the way educators assess those who do not fit the narrative of what society expects, confining learning styles to a traditionalist education method that does not meet the needs of a very diverse population. It is observed, “I thought that being a good student would require behaving and thinking in certain ways, I felt pressured by society to produce this type of student” (Kumashiro, 21). This deconstructs the ability for a teacher to provide education to fit the needs of the students and places emphasis on what society expects in a uniformed style of education.
History has defined the ideal student as someone who can assimilate into the dominant culture of society, focusing on a Eurocentric belief system and its epistemology. It can be observed that historically there was no other way to function successfully in society, often isolating those who do not fit into this dominant model as ones who are not “good” or able to succeed in society. It is crucial that we as a whole begin to unlearn this one size fits all approach in our educational approaches.
Painter, F. V. N. (1886). A History of Education. New York : D. Appleton.
Kumashiro, K. K. (2010). Against Common Sense. Teaching and Learning Toward Social Justice.
