February 22, 2005
Concordia University, Montreal
Recent Research
and Background
Reading
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Providing Critical Supports for Successful Learning
E. Language and Culture
Aboriginal Languages and Culture
Language
The ten schools in this study provide language instruction in seven different Aboriginal languages,
in addition to English and, in some cases, French. Cree, taught in six schools is predominant,
although different dialects are used, and Ojibway is taught in two schools. Additional first languages
in the remaining schools include Kwak'wala, Slavey, Southern Tutchone and Nlekepmx
(Thompson).
The set of schools illustrated the complexity and challenges of delivering quality instruction in
Native languages. English was the dominant language of instruction in all schools, although Native
language programming was found in all. The extent of language instruction offered ranged from
60 minutes through one or two periods a week, often in combination with cultural activities, to
daily lessons for all grades. For secondary students in three schools, elective local language courses
were available, although in many cases these were not recognized for post-secondary admission
credits or programs. Reindeer Lake represented the strongest integration of a first language into
the broader life of the school, in its desire to provide a 'Cree-friendly environment'. This school
intends to extend its K-1 Cree immersion program to the senior grades over time. While immersion
programs are under consideration by at least one more school, others have heard their communities
express the belief that instruction in first languages is less important than mastery of English
literacy skills. Many of the Native language instructors and other staff mentioned the dearth of
culturally relevant reading material and lack of other supporting resources. Also of serious concern
was the declining use of the language in the community, the scarcity of qualified first language
teachers and the dwindling number of speakers who could serve as role models for students.
The study schools reported varying levels of satisfaction with the quality of first language instruction
they were able to provide. Almost all schools noted a shortage of appropriate native language
lesson materials. Most had experienced difficulty in obtaining the services of language instructors
who were both fluent speakers and qualified teachers, a problem that was more prevalent in those
whose communities spoke languages in use by less populous Aboriginal groups. The problem,
recognized in Gathering Strength's recommendations as well as those of previous Royal Commissions
is two-fold. First, in many of the smaller communities, language fluency is retained only by a
smattering of elders. Second, until Aboriginal languages are accepted by all provincial education
authorities for high school graduation credits10 and by universities to fulfilling second language
entrance requirements, there will be a shortage of Aboriginal students who are fluent in their own
languages entering teacher training programs.
As has been previously noted in individual case studies, the desire for language instruction, the relative
importance it has, the amount of time devoted to its teaching and the degree of mastery desired in
short, the priority of language instruction to parents and community members, varies widely from
community to community. Each school appeared to have achieved an appropriate balance to enable it
to meet community expectations. Within the study, language instruction seemed to have higher
importance to the parents of students attending schools on reserves. This could be because off-reserve
parents and students tend to share the mind-set of urban Canadians, who view educational programs in
terms of their potential to enhance employment opportunities and prefer that their schools emphasize
those academic programs required for graduation and admission to post-secondary programs.
Culture
Likewise, the importance of cultural teaching and practice varies widely within the study schools.
While all of the communities represented wanted their schools to honour their history and traditions
and to show respect for their cultures, a considerable number of parents expressed the opinion
that they, themselves, wanted to be their children's cultural tutors and that the schools should
have limited involvement in this area.
Some communities seem to be struggling to develop and express their own cultural identities; for
example, those in which some of the people hold to traditional Aboriginal beliefs while others
adhere to the teachings of various Christian denominations. Hence, the grand opening of the new
Peguis Central School featured both traditional drumming and dancing, prayers offered by elders
and by religious leaders of the community. In another of the study schools the greatest resistance
to the inclusion of traditional cultural teachings within the school program comes from several
Aboriginal teaching assistants who are members of an evangelical denomination.
Despite the conflicting beliefs that may exist in their communities, each school seems to have
developed a level of cultural teaching and inclusiveness that is appropriate to its particular
environment. Furthermore, some of the schools appear to have been particularly effective in
building cultural bridges leading to increased acceptance and understanding between diverse
cultural groups. In this regard, the commitment of the First Nations' Education Committee of
Merritt Secondary School and that of the Namgis Band in Alert Bay to share resources and include
non-Aboriginal students in planned cultural activities is noteworthy. Likewise, Southeast Education
Centre's use of sweat lodge traditions, Elijah Smith's bison hunt, feast, and cultural camps, Reindeer
Lake's field trips and hunts and Princess Alexandra's family camp and bannock bake-off seem to
be particularly effective ways of connecting cultures, honouring traditions, and increasing mutual
understanding.
10. Aboriginal languages are accepted as locally developed courses for graduation credits in BC and Yukon, but may not
be accepted as second language credits by universities.
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