Abstract
As a result of the Truth and Reconciliation Commission of Canada (or TRCC, 2015a, 2015b), calls to action concerning education and law reform have been made. Currently, there is an increase in reconciliation discourse in law, healthcare and education policy, curricula and pedagogy. In Canada, efforts to decolonize institutional structures compel scholars and activists to highlight the imperative of critical analysis of identity and place in answering the calls to action. Although it was developed by the Ministry of Education for the province of Ontario, more than a decade ago, prior to the TRCC, the First Nations, Métis, and Inuit Education Policy Framework continues to inform policy and administrative procedures. Informed by Indigenous knowledge systems embedded in restorative justice and peace-building practices, this paper presents a critical analysis of the First Nations, Métis, and Inuit Education Policy Framework (2007) and finds evidence resembling discursive settler-colonial patterns of Indigenous erasure through the practice of silencing Indigenous participation and voice. Through this critical analysis, several themes emerged including colonialism, survivance, patriarchy, self-identification, notions of education, assessment, and “us versus them” binary narratives. In response, this paper argues for a trans-systemic and transdisciplinary approach to the critical analysis of discursive patterns of silencing and erasure in policy, law reform, and administrative processes. Further, through deepening interpretations and understandings of Indigenous theory and knowledge systems, it may be possible for settler-colonial stakeholders to more acutely discern the impact of settler-colonialism embedded in education, policy, administration, and legal discourses. These findings have implications for educators and administrators as well as administrative, law and policy reform.
Highlights
Introduction andResearchers’ PositioningThe authors of this paper are settler-educators and scholars with a range of practice-based experiences spanning two decades serving First Nations, Métis, Inuit and settler students in elementary, secondary and post-secondary classrooms
While the Ontario Ministry of Education indicates the capability to impact the confidence, knowledge and skills of First Nations, Métis and Inuit students discourse on the perpetuation of inequity in education systems is absent, perhaps steering learning towards the teachings offered through the intimate relationship between First Nations, Métis and Inuit survivance and self-determination may be more relevant to the vision of this framework, which states that: “All students in Ontario will have knowledge and appreciation of contemporary and traditional First Nation, Métis, and Inuit traditions, cultures, and perspectives” (Ontario First Nation, Métis, and Inuit Education Policy Framework, 2007, p. 7)
As articulated by Bickmore, Hayhoe, Manion, Mundy, and Read (2017): time has come for humanity to adopt new ways of learning that will prepare us for a sustainable global future, and that we need to look toward an Aboriginal, holistic education model to lead the way toward the establishment of world peace. (p. 171)
Summary
The authors of this paper are settler-educators and scholars with a range of practice-based experiences spanning two decades serving First Nations, Métis, Inuit and settler students in elementary, secondary and post-secondary classrooms. A trans-systemic approach to analysis, involves the braiding of diverse knowledge systems to stabilize peace-building education that is socially just, accountable and tenable to a forward vision of the greatest potential for all students This transdisciplinary approach is grounded in non-linear perspectives, complexity thinking and creative inquiry; it shares philosophical principles congruent with Indigenous knowledge systems which are propelling global reform movements in education (Moore, 2018). For settler-scholars who engage in trans-systemic approaches to decolonizing education and administrative reform involving Indigenous knowledge systems (including research), critical reflexivity needs to be extended to settler-motive transparency and privilege (Styres, Haig-Brown, & Blimkie, 2013). Unfinished and evolving decolonizing processes include building toward or sowing seeds of trust that is not yet earned
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