Keep Going for Equity and Justice

Creating a space where each member of a community not only feels welcome but valued and respected is a gargantuan challenge.  I have been welcomed into spaces where there are is an unwritten code, or set of expectations, that you must identify and comply with if you do not want to fall into disfavour and subsequently have the welcome withdrawn.  All too often the rules are apparent after the fact.  Or perhaps, they are never are discerned.  Job places, schools, places of worship, and community gathering spots face the same challenge of how to create spaces where people with diverse cultures, belief systems, family structures and appearance can come together in a context where everyone feels valued and in the words of Marlo Thomas – free to be. 

I have lost heart that any set of rules will provide all the answers. The Declaration of Human Right and Freedoms was adopted by the United Nations General Assembly on December 10, 1948 and enshrined the rights and freedoms of all human beings. Subsequent human and civil rights law have codified many of these basic rights. We have had time for full implementation. And yet, in wealthy countries the #MeToo #BlackLivesMatter #IndigenousLivesMatter echo the cries of people waiting for even basic rights to be extended to them. The citing or rules, finger pointing, and defining the work that others need to do, breeds anger and resentment rather than a collective, coordinated effort to do better.

If we are going to make a difference in the quest to create respectful spaces, we are going to need to capture the imaginations of the people within organizations whether it’s a workplace, school, club or social organization.  Co-existing in a space does not generate a welcoming or generous climate.  We need curiosity and empathy.  The kind of curiosity that inspires us to want to get to know each other, the patience to listen to someone’s story and the development of empathy.

The best place to start teaching this process is in schools, where we already have students brimming with curiosity, not afraid to ask questions, and ready to dive into the learning.  I have been inspired by Patrick Stewart’s reading Shakespeare’s sonnets and Michelle Obama’s story time online.  As part of the process of building community in our school, I decided to put a weekly story on YouTube for my school.  For my first book, I chose Fauja Singh Keeps on Going to dovetail with our recent learning about Diwali. 

I gathered the book, my tripod, my iPhone, and headed off to read the book to a Grade 5 class.  After I discovered there was too much noise and the student response to the book, I headed off to read to the Grade 3 class I was covering.   It is a newly published book by Simran Singh with illustrations by Baljinder Kaur that bring additional insight into Sikh culture.  Fauja Singh is 108 years old and will live on in my heart.  He experiences physical adversity, racism, loss, and becomes the first 100-year-old person to finish a marathon.  Fauja demonstrates resilience, perseverance and grace in moving forward to become an inspiration for all of us.  Before I went off to read with students, I called one of the parents in my school community to make sure I was pronouncing Fauja’s name correctly.  Turns out Bindy interviewed Fauja when she was doing the research for her doctoral degree and was able to provide a great personal story to bring additional insight to our students.    

My 15-minute YouTube time limit for Ms. Froese Reads, didn’t allow for me to include the fascinating conversation with students.  All of us immediately made the connections with Terry Fox, the Canadian hero who demonstrated the same kind of perseverance and integrity as Fauja.  The image of Canadians running beside Fauja was reminiscent of people running beside Terry to encourage him along his route and it made us proud as Canadians.  The racist treatment of Fauja in New York post 9/11 was a focus of both conversations.  A Grade 5 girl with white skin spoke of her embarrassment about people being racist, even though she wasn’t there.  A Grade 3 boy with brown skin gave an impassioned and well-informed speech about how Donald Trump and how his racist beliefs are taking the United States in the wrong direction.  These kids heard Fauja’s story.  They understand fairness.  They empathize.  They were inspired by Fauja’s mother ‘s message that “Today is a chance to do your best.”  How do we inspired everyone to take a step back and proceed with kindness on a path to equity and justice?

We are at another junction in history where people are pausing to consider our direction.   Certainly, it will take a willingness to listen more and to broaden our perspectives if that is to be a path towards equity and justice.  The route of how to get to a more social just society is widely disputed.  I still hold tight to the  principles laid out in the United Nations Charter of Rights and Freedoms.  I believe the process of continuing to articulate those principles in a Children’s Charter, an Indigenous Charter, and a Canadian Charter were important to further strengthen these basic rights and freedoms.  I will continue to live them and to teach them.  I believe in laws and their fair application to provide justice.  I also believe in mandatory training to outline expectations in the workplace and in public institutions.  Yet, they are not enough. 

How do we inspire curiosity and a desire to do better?  How do we break down the hierarchical and social structures that inhibit people from sharing their stories with the people in their schools, jobs, places of worship, and the cities we live in?  And how do we inspire people to want to empathize?  How do we encourage people to give each other the benefit of the doubt and not immediately assume the worst intention?  Any environment that creates a fear of making mistakes, is destined to become entrenched in camps.  Silence follows fear.  Growth requires a collaborative effort to understand. Authors like Margaret Atwood, Wab Kinew and Yaa Gyasi have the ability to shift perspectives within a few hundred pages.  Children are responsive to well written books with diverse perspectives, particularly when followed with engaging discussion.  Sitting face to face in a room and learning about someone’s journey is magic.  As a member, then community fieldworker for Amnesty International, I had the opportunity to listen to the stories or many people who had been imprisoned and tortured for their religion, ethnicity, sexual preference, political belief or relationship to someone else being persecuted and intimidated.  They were stories or hope, survival and gratitude.  They were inspirational and strengthened my resolve to work for social justice.   During the Truth and Reconciliation Commission, hearts were broken listening to traumatic stories of residential school survivors  and family breakdown of our Indigenous people.  It brought a part of Canadian history, omitted in textbooks, to the forefront of our collective consciousness as a country.  Anyone involved in the process has a greater level of empathy and understanding of the complexity and importance of the path to reconciliation with our Indigenous people. Like Fauja Singh, we need to keep going until basic rights and freedoms are part of the lived experience of all people and we don’t even have to ask – Do you feel valued?  It will be a given.

Indigenous Ways of Knowing: Transforming our Relationships

I believe in Aboriginal Enhancement agreements.  For some, they represent a token of political correctness which can be limited to lip service.  For others they focus our attention on something that matters not only in terms of facilitating basic human rights, but developing a culture of kindness and respect that we as Canadians have built our identity on.

John Hattie points to a large body of research that informs us that the largest predictor of health, wealth and happiness is not grades achieved by students, but the number of years spent in school.  Low graduation rates of indigenous students have meant that part of our job as educators is to create a learning environment in which all students find something to stay for.  Obviously we want this for all of our students.

Daniel Wood wrote an article in the travel section of The Vancouver Sun newspaper (Apr.28, 2018) on Easter Island:  “And once the last tree was chopped down, there was no wood to make a boat and leave.”  The habitat once plentiful with fish, birds, palm trees and fertile lands was left an archeological site on grassland.  Like those who inhabited and devastated Easter Island thousands of years ago, we too have much to learn.   The FNESC materials give us with tools and insight into how we can draft meaningful goals to incorporate indigenous ways of knowing into our curriculum.

What is frequently lacking is a clearly articulated learning intention so we can determine if we are making an impact.  From this intentional stance, we are able to devise a plan that serves the needs of all of the students in our care:

  1.  To create a culture of kindness and respect.  For our indigenous students, it means listening to the stories and rather than rewriting history.  It means finding a way to move forward together.
  2.  To create a learning environment where students are engaged in learning.
    • How can we support students in their ability to self regulate so they can learn?
    • How do we incorporate student choice and provide clarity and high expectations into our learning contexts?
  3.  To incorporate indigenous ways of knowing into our lives.
    • What does it look like when we understand the First Peoples Principles of Learning and incorporate them into our lives and stories?

In response to stereotypes of indigenous culture that have pervaded our culture, and appropriation of cultural items to gain profit, we are left unsure of truly what is respectful.  Anthropologist, Aaron Glass states in his interview with Heather Ramsey of The Tyee ( March  2011):  “Totem poles, he says, have been added to the stereotype of the North American Indian, along with the teepee, the tomahawk and the feathered headdress.”  If we are earnest in our intention, this fact makes us wary when we see these images and concerned that we may be perceived as a part of the system that perpetuates negative stereotypes and gets in the way of developing respectful relationships.

The Tomahawk Barbecue was the first drive-in restaurant in Vancouver started by Chick Chamberlain in 1926 just off Marine Drive.  Chick learned to cook in the early 20’s when he opened a small coffee shop in a cabins to rent business with his brother.  The drive-in part of the restaurant wasn’t a huge success because of the dust from the unpaved roads.  It did evolve as a community hang-out.  One of the patrons of the restaurant mounted a big tomahawk over the door and the name stuck.  It managed to stay open through the “Dirty Thirties” largely because Chick would accept payment in curios, hand made pots, drums, cooking utensils, large and small totem poles, masks and other beautifully carved objects from those who couldn’t afford the food.  He started to purchase indigenous art long before it was recognized as valuable.  “Tomahawk’s famous hamburgers are named after some of the Indian chiefs Chick had known over the years, as a sort of memorial to his friends: Skookum Chief, Chief Capilano, Chief Raven, Chief Dominic Charlie, and Chief August Jack.”  Chuck Chamberlain is Chick’s son and has maintained his father’s legacy.  Chuck was happy to share stories of the his Dad, his restaurant, and his friends over the years when I came for breakfast on a rainy Saturday morning.  A painting of Chief Simon Baker graces the wall when you enter.  Chuck is proud of this friendship and was honoured to be a pall bearer at Chief Baker’s funeral.

The story that was most powerful was the story of the Wild Man of the Woods Mask used in the Squamish ceremony of boys moving into manhood.  When the mask is needed for a ceremony, it is taken down from the special resting spot in the restaurant, and once it’s purpose is fulfilled, it is returned to a place where it rests with the spirits of the ancestors.  This is so different than the experience of another friend of mine who is a member of the Squamish Nation.  He took a special basket made by his grandmother to the Museum of Anthropology with an inquiry about how best to preserve it.  The Museum of Anthropology explained they could help.  When my friend and his family returned to request it for use in a special ceremony, they were denied access.  Two similar scenarios with the biggest difference being the respect demonstrated and the dynamic of power and control.

I remember going to the Tomahawk Restaurant for breakfast as a very little girl, one weekend when my aunt and my Mom ventured over the Lion’s Gate Bridge to go to Capilano Canyon with my sister and cousins.  My husband remembers not being able to finish the Skookum Chief burger, nicknamed The Hulk burger, when he was a little boy.  Yet, I paused to return because of the name – Tomahawk.  As a student of history and an educator wanting to rectify past wrongs, I had many questions.  Was it respectful?  Was it appropriate?  Was it a remnant of past uninformed representations of indigenous culture?  Tomahawks were from the prairies, weren’t they?   It wasn’t until I did some internet research, listened to an interview and did some the reading, that I gave myself permission to return for a visit and a questions to ask.  And yes, I was dying to see the art.  While I was there, chatting with Chuck, I kept thinking of the First Peoples Principle of Learning:  Learning is embedded in memory, history, and story.  Listening to the stories always needs to proceed formulating the judgement.  What I heard on Sunday, was pride in respectful relationships and families that have become intertwined over many years.

Recently I cited Byrd Baylor’s book, Everybody Needs a Rock in reference to an Indigenous sharing circle of large boulders that we are installing in our playground.  The intention is to help students understand the very beginnings of the concept of democracy in giving everyone a voice.  One of my respected colleagues, questioned my reference to a non-indigenous author.  Again I did some internet research to discover that she has maternal Native American decent but grew up in a largely non-indigenous culture.  However I went back to the First Peoples Principle of Learnings:  Learning is holistic, reflexive, reflective, experiential, and relational (focused on connectedness, on reciprocal relationships, and a sense of place).   Ultimately, isn’t our intention for all people to embrace these principles because it represents universal learning that matters.  And isn’t it our intention for all people to share the stories that come to form their understandings.

Anthropologist, Aaron Glass also stated in his interview with Heather Ramsey of The Tyee (March  2011):  “What we argue in the book is that the totem pole has been a constantly evolving form, so there was never a moment when “it” almost died. It kept changing, migrating, transforming. This is not a story of death and rebirth it is a story of continual transformation.”  As with the totem pole, the relationship between indigenous and non-indigenous people will continue to evolve and transform as we open ourselves to new learning.  Hopefully this time we get it right, and that relationship will be based on respect, honesty, shared power, and a willingness to be open to learning from each other.

Challenging “Alternative Truths”

“Honesty is the best policy” is an adage that has been kicked to the curb openly of late.  The “alternative truth” is the actually emerging as “a thing”.   I was brought up with several “alternative truths,” but even as a young child I identified them as nothing more than lies.  I also knew that championing the truth was futile in some cases.  It was better not to ask questions.  However the question “why” didn’t disappear.  The people that I most trusted and respected were the people who told me the truth.

The ability of the “alternative truth” to survive, depends largely on the power of the person or institution serving it up as the truth, and how desperately they strive to sustain it.  However the quest for truth  is an long established practice.  The imagery of light is also used to explore the notion of truth, throughout many religions and social justice groups.  If something can bear scrutiny, we can hopefully re-emerge better – more just, more empathetic, more inclusive, more willing to identify similarities and more willing to value differences.

The study of history and political science in university taught me how to adopt a position, create an argument and then switch sides.  The facts and arguments you chose to expound or omit, allowed you to take both sides.  Yet, sometimes the facts were significant enough to define the truth or reality of that time in history.  There is no alternative truth.  Sometimes there are just fears and insecurities that allow people in power to manipulate with Machiavellian intent.  Our minds easily shift to south of the border, pre-World War II Germany or apartheid in South Africa.  Our minds don’t as easily shift to our reality as Canadians.  The Chinese Head Tax, the internment of the Japanese and treatment of our Indigenous people are all examples of that same Machiavellian policy that grew out of fears and insecurities.  Yet, if we never explore our history, we can never understand our current realities or a path to move forward based on understanding rather than ignorance.


I had an amazing week of professional learning this week thanks to Brad Baker and his team of inspired educators from the North Vancouver School District.  My friend, Latash (Maurice) Nahanee, was the first person to ever help me begin to understand the legacy of residential schools and other forms of institutionalized racism.  The Truth and Reconciliation Commission of Canada brought the conversation into mainstream.  People such as Martin Brokenleg, DeeDee DeRose and Don Fiddler  have done an amazing job of helping us to understand why Aboriginal Education is necessary for us to understand our own history and the importance of changing our relationship with Aboriginal families.

On Wednesday night, Brad Baker presented at a PDK dinner meeting for instructional leaders.  He explored some of the ways how we can move beyond tokenism and engage in meaningful Aboriginal education for all of our students throughout the year.  This can be a basic as including an acknowledgement that we live, work and learn on Aboriginal lands.  Yes, this does mean that we need to find out who were the Aboriginal people that first lived on the lands we now inhabit.  Although I grew up in Vancouver and studied history, I learned relatively recently that I grew up on the ancestral lands of the Musqueam, Squamish and Tsleil-Waututh.

On Friday at the Professional Learning Rep Assembly for BCPVPA (British Columbia Principal and Vice Principal’s Association), I participated in the Blanket Activity for a second time.  This activity is very powerful and includes excerpts from government documents and statements from Aboriginal people.  Participants begin standing on blankets that represent Turtle Island in Ontario.  Blankets are manipulated or removed as the story unfolds, as are the people on them.

I participated in this activity for the first time as part of district professional development.  I read passages both times, that reflected Aboriginal voice.  This made both experiences very personal.  However the first time I participated, I was removed from the group relatively early when land was encroached upon and my blanket was removed.  From outside the circle, it became more of a cerebral experience.  On Friday, I was never removed from the circle.  I watched as others were lost to disease, residential schools, placed on reserves or lost status because they left the reserve.  The experience remained very personal and the feeling of waiting for “my turn” ever present.  I can’t imagine anyone participating in this activity and not empathizing with the fate of these participants in our collective history.

Brad Baker emphasizes when he speaks that goal of Aboriginal Education is not to inspire guilt but understanding.  Laura Tait’s video about The Principles of Learning is on my repeated watch list to focus my attention on looking at the world through an Indigenous lens. The inclusion on these principles in the new BC curriculum provides a meaningful way to engage students in learning that has taken place over thousands of years.  There is no “alternative truth” to what happened in our history.  Let’s participate in Jan Hare’s MOOC at UBC – Reconciliation Through Indigenous Education , keep talking and and learning, and step away from judgments and thinking that obscure a respectful path forward.  Most of all, to quote Brad Baker – “Go Forward with Courage!”

 

 

 

 

 

 

“We are story…”

Richard Wagamese calls it. It’s up to us to create “the best story we can create while we are here”. The celebration of relationships with the earth, family, community and spirits as well as the embedding of history and survival techniques in story is what sustained our First Nations people for thousands of years pre- contact. The importance of embedding story in curriculum has been explored extensively by Kieran Egan at Simon Fraser University and has become a mainstream truth. What is new, is the rediscovery of the fact that embedding memory and history in story to make it meaningful is part of the legacy handed down to our current society by First People’s cultures. Learning about and acknowledging and integrating these foundational truths from First Peoples cultures is how we can truly reconcile our relationship with Indigenous people that has been seriously compromised in the process of colonization and the subsequent quest for economic advantage.

The First Peoples Principles of Learning were written by fnesc (First Nations Education Steering Committee) and the British Columbia Ministry of Education .  Laura Tait did an amazing talkat The Changing Results for Young Readers Conference in 2013.  It’s well worth listening to her 15 minute presentation, complete with pictures and stories from her family and Tsimshian community to bring life to the words. image

For me, the concept that bounced out was the acknowledgement of more than one way of looking at the world. Imagine the wars based on religious intolerance that could have been averted if we had been able to grasp this concept. I think of all of the time it took me to grasp the concept of “sister- cousin” from my Indo-Canadian students.  And for me it should have been easy.  I grew up with a cousin who was more like a sister and even lived in the same house for a chunk of time.  When I finally “got it”, I had to tell Babita, the student who persevered and patiently explaining the relationship of “sister-cousin”.    She had persisted with the idea despite my insistent references to the definition of the word cousin. Her eyes were filled with the delight, or was it relief, of a teacher when a student finally understands the seemingly easy concept that has eluded them.  It didn’t just take my willingness to try to understand but her patience and perseverance in hanging in there with me on the journey of discovery.  We hold on to these little successes along the way.  To end where we began, with the words of Richard Wagamese:  “We change the world one story at a time.”  Babita changed mine.

Continue reading ““We are story…””