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Il y a une vision différente de la réussite entre les Premiers Peuples et le système d’éducation québécois et cela transparaît entre autres dans les contenus de formation et dans les approches pédagogiques. / There is a different vision of success between the First Peoples and the Quebec education system and this is reflected in the training content and pedagogical approaches, among other things.

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Le système d’éducation québécois ne reconnait pas la diversité des langues maternelles des différentes nations
(ex. test de français du MÉES obligatoire pour obtenir le droit d’enseigner au Québec). / The Quebec education system does not recognize the diversity of the mother tongues of the different nations.
(e.g., MÉES French test mandatory to obtain the right to teach in Quebec).

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Il y a peu de cours qui abordent les enjeux et les réalités des Premiers Peuples. / There are a small number of courses that address the issues and realities of First Peoples.

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Offrir de la formation et de l’accompagnement pédagogique aux professeurs pour favoriser une prise en compte des réalités des étudiants autochtones dans l’enseignement et l’encadrement. /Provide training and pedagogical support to professors in order to promote the inclusion of Indigenous students' realities in teaching and coaching.

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Intégrer des approches pédagogiques autochtone dans les activités d’enseignement. /  Integrate Indigenous pedagogical approaches into teaching activities.

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Développer davantage de programmes spécifiques dédiés aux étudiants des Premiers Peuples./Develop more specific programs dedicated to First Peoples students.

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Offrir des mesures d’accommodement pour les étudiants en ayant besoin (ex : plus de temps pour les examens, soutien dans la rédaction des travaux écrits, permettre à certains étudiants de remettre leurs travaux écrits en anglais). / Provide accommodations for students who need them (e.g. more time for exams, support in writing assignments,allowing some students to submit their written work in English).

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Permettre aux étudiants autochtones d’aborder avec fierté leurs projets de recherche différemment, selon les façons de faire relatives à leurs cultures, aux rapports avec le territoire et à la relation avec les aînés./ Enable Indigenous students to take pride in approaching their research projects differently, according to the ways in which they relate to their cultures, to their relationship with the land, and to their relationship with Elders.

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Offrir du matériel pédagogique multilingue mettant en valeur les différentes langues des nations. / Offering multilingual educational material highlighting the different languages of the nations.

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Intégrer aux programmes d’études des contenus de cour et des objectifs d’apprentissage relatifs aux enjeux et aux réalités des Premiers Peuples propres à chaque discipline./ Integrate course content and learning objectives related to the issues and realities of First Peoples in each discipline into the curriculum.

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Permettre aux étudiants d’approfondir leur compréhension des enjeux et des réalités des Premiers Peuples à travers leurs travaux. / Allow students to deepen their understanding of First Peoples' issues and realities through their work.

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Embaucher des professeurs autochtones. /Recruit Indigenous teachers.

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Inviter des experts autochtones pour aborder et approfondir les questions les concernant. / Invite Indigenous experts to address and explore issues of concern to them.

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Cree Nation moves forward with plans for college

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Cree Nation moves forward with plans for college

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For Sarah Pash, it is long past time to create a safer place for young Cree people to further their post-secondary education, surrounded by their families, language and culture, and away from systemic racism and all of the other barriers to their success in the South.

Pash, the chairperson of the Cree School Board, spoke as part of the Higher Education Roundtable 3.0., which happened online on Wednesday.

Pash opened her comments paying tribute to Joyce Echaquan, an Atikamekw woman, who died this week in a hospital near Montreal, while facing a barrage of racist comments from hospital staff that she broadcast live through her phone.

"What we were shown this week was the way systemic racism allows and encourages racists within racist systems," said Pash, adding that all of the stakeholders involved in a review of Cree educational needs must renew their commitment to the important work they are doing.

"It's the only way we are going to make a more just and righteous future for all of us."

There are so many barriers to success for First Nation, Métis and Inuit students. Sarah Pash, chairperson of the Cree School Board

The online roundtable updated efforts to get more post-secondary educational options into Cree communities, either online or as a bricks-and-mortar CEGEPs (Collège d'enseignement général et professionnel), as public-sector colleges are called in Quebec.

"There are so many barriers to success for First Nation, Métis and Inuit students who leave their communities to attend schools in the South," said Pash.

"They face loneliness and isolation. They face culture shock.... They miss family. They lack support, both emotionally and socially. They face systemic racism."

A little more than 48 per cent of Indigenous people, between the ages of 25 and 64, had some post-secondary qualification in 2011, according to Statistics Canada figures. Those include trade certificates all the way up to a university degree.

That compares with close to 65 percent of non-Indigenous Canadians in the same age bracket.

While the idea of Cree CEGEP has been around for many decades, the community of Chisasibi picked up the plan and started a feasibility study in 2018.

As the largest of the Cree communities and one that is among the farthest away from post-secondary institutions, it is the likely place where a CEGEP will be built, according to Chief Daisy House.

"The nearest English CEGEP for us is fifteen hours away," said House.

This past year, there was a record number of 71 graduates in Chisasibi, but House said she only knows of a few graduates who decided to continue on with post-secondary studies right away.

She lists many of the same obstacles to success described by Pash, and said they are still too young to manage many of the obstacles and the isolation they must face to go South.

She said having more online options or a CEGEP would help them continue their education and gain maturity before needing to leave to get a university education.

Pash, the Cree School Board chair, said all levels of the Cree nation are now fully engaged with making the dream of a Cree CEGEP a reality and making more online educational options available in the near term.

A feasibility study for the CEGEP is almost complete and the hope is to have it submitted to Quebec by the end of this year, Pash said.

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Cree Nation moves forward with plans for college | CBC News

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For Sarah Pash, it is long past time to create a safer place for young Cree people to further their post-secondary education, surrounded by their families, language and culture, and away from systemic racism and all of the other barriers to their success in the South.

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How do I decolonize my curriculum and pedagogical practices in meaningful and respectful ways

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How do I decolonize my curriculum and pedagogical practices in meaningful and respectful ways

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Université Concordia

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Trousse de mobilisation du savoir autochtone 

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Trousse de mobilisation du savoir autochtone 

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Conseil ontarien de la qualité de l’enseignement supérieur (COQES)

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Le Centre de recherche Negahweewin est l'auteur du rapport Trousse de mobilisation du savoir autochtone : Utilisation des résultats d'apprentissage autochtones pour promouvoir et évaluer la pensée critique et la citoyenneté mondiale.

Le Collège Confederation explore des approches d'intégration et de mesure de l'enseignement des modes de connaissance autochtones dans les salles de classe des collèges

Un nouveau rapport publié par le Conseil ontarien de la qualité de l'enseignement supérieur (COQES) explore les défis entourant l'intégration de résultats d'apprentissage autochtones à une vaste gamme de cours et de programmes postsecondaires, et non seulement ceux ayant trait spécifiquement à l'érudition et aux études autochtones, et explore les leçons qui ont été tirées de cette intégration.

Le rapport, Trousse de mobilisation du savoir autochtone : Utilisation des résultats d'apprentissage autochtones pour promouvoir et évaluer la pensée critique et la citoyenneté mondiale décrit un projet en cours du Collège Confederation. Le projet a été financé en partie par le COQES et faisait partie du Consortium sur l'évaluation des résultats d'apprentissage de celui ci.

Le projet est une ressource précieuse pour d'autres institutions qui cherchent des moyens de suivre les recommandations des appels à l'action de la Commission de vérité et réconciliation de 2015. Il offre une mesure de la pensée critique qui s'appuie sur les modes de connaissance autochtones et la compréhension des besoins du corps professoral participant à cet important travail. Le rapport décrit également les leçons apprises par les chercheurs après avoir mis à l'essai et développé un outil d'évaluation qui est conforme à la compréhension de la pensée critique tant autochtone qu'occidentale.

En 2007, le conseil Negahneewin a fourni au collège Confederation un ensemble de sept résultats d'apprentissage autochtones (RAA). L'intégration de ces RAA à des cours de programmes dans l'ensemble du collège vise à fournir à tous les étudiants, qu'ils soient autochtones ou non, une compréhension des visions du monde autochtones. Les RAA sont également une façon pour les étudiants d'établir des liens avec leur propre domaine et pour chaque diplômé d'acquérir une vaste compréhension des faits historiques et politiques pertinents.

Si ce projet particulier a été entrepris, c'était pour répondre à la nécessité d'élaborer un processus d'évaluation qui servirait à déterminer dans quelle mesure les RAA étaient mis en œuvre au Collège Confederation et pourraient devenir un modèle d'enseignement et d'évaluation du savoir autochtone dans l'ensemble du paysage de l'enseignement postsecondaire canadien. Il en a résulté la distillation de quatre mots " R " essentiels aux modes de connaissance autochtones (responsabilité, respect, réalisation et réflexion) pour mettre l'accent sur les " relations " qui, selon le rapport, " sont au cœur de tous les autres R et constituent le fondement de toute approche de la pensée critique fondée sur les modes de connaissance autochtones ".

Le projet s'est déroulé en deux phases. Durant la première phase, le Centre de recherche Negahweewin a étudié des sujets liés aux résultats d'apprentissage, comme la création et l'utilisation de grilles d'évaluation, la mise au point de grilles mettant l'accent sur la pensée critique, la définition de la pensée critique dans un contexte occidental et la définition de ce que signifie " bien raisonner " dans un contexte autochtone. Au cours de la deuxième phase, le Collège a continué de promouvoir la pensée critique et la citoyenneté mondiale, mais les produits livrables et les objectifs ont été modifiés pour tenir compte des leçons apprises au cours de la première phase.

Le résultat a été l'introduction de la trousse de mobilisation du savoir autochtone, qui a été mise à l'essai dans quatre salles de classe au Collège et que l'on continue d'améliorer et d'étendre. La trousse regroupe des documents qui se situent dans un " environnement de savoir autochtone ", lequel est défini de façon générale comme un cadre visuel correspondant à un cadre conceptuel où les modes de connaissance autochtones se chevauchent et viennent enrichir les compétences en pensée critique occidentale. La trousse redéfinit quatre " modes " de pensée critique (narration, pensée interdépendante, pratique de l'humilité et apprentissage expérientiel) en activités centrées sur les relations et établit des liens entre les modes de connaissance autochtones et les ensembles de compétences (occidentales) correspondants.

L'expansion réussie de l'utilisation des RAA dépendra de la capacité des membres du corps professoral à modifier leurs modes de pensée et à être ouverts aux nouvelles méthodes d'évaluation. Les chercheurs ont constaté que pour faciliter la promotion de cette évolution de la pensée, le fait de rencontrer des intervenants en petits groupes ou même tête à tête a permis d'accroître la confiance et de favoriser une collaboration plus fructueuse. De plus, lorsque les membres du corps professoral sont autorisés à choisir lequel des quatre modes leur convient le mieux, cela peut aider à surmonter une partie de l'hésitation ou de la " résistance bénigne " constatée jusqu'à présent.

Les chercheurs affirment que ces travaux devraient être considérés comme " nécessaires pour les enseignants qui cherchent à assumer la responsabilité pour leur histoire en tant que Canadiens et, par conséquent, à être responsables envers leur collectivité en tant que citoyens pour leur enseignement. Vue sous cet angle, l'inclusion des modes de connaissances autochtones à l'ensemble des études postsecondaires n'est pas une option - c'est une nécessité.

Le COQES et le Collège Confederation se sont engagés à réaliser une deuxième phase de ce projet qui guidera le développement des capacités du corps professoral et appuiera la mise en œuvre des RAA. D'autres essais en classe permettront à la fois de mieux définir la trousse et de commencer à constituer une banque de grilles d'évaluation qui ont fourni de bons résultats et qui pourront continuer d'être utilisées.

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Trousse de mobilisation du savoir autochtone : Utilisation des résultats d'apprentissage autochtones pour promouvoir et évaluer la pensée critique et la citoyenneté mondiale

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Le Centre de recherche Negahweewin est l'auteur du rapport Trousse de mobilisation du savoir autochtone : Utilisation des résultats d'apprentissage autochtones pour promouvoir et évaluer la pensée critique et la citoyenneté mondiale.

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L’École d’études autochtones offre différents programmes de 1er et de 2e cycles.

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L’École d’études autochtones offre différents programmes de 1er et de 2e cycles.

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UQAT

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Créée en 2016, l'École d'études autochtones permet de consolider le partenariat entre les peuples autochtones et l'UQAT. L'École d'études autochtones est un acteur important qui contribue au développement de la formation et de la recherche pour, par et avec les Autochtones. En plus de proposer des programmes d'études destinés spécifiquement aux Autochtones dans plusieurs domaines, l'UQAT offre aussi des programmes qui s'adressent à tout individu ayant un intérêt ou souhaitant en connaître davantage sur les réalités autochtones.

- En savoir plus sur l'École d'études autochtones
- En savoir plus sur l'expertise de l'UQAT

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Créée en 2016, l'École d'études autochtones permet de consolider le partenariat entre les peuples autochtones et l'UQAT. L'École d'études autochtones est un acteur important qui contribue au développement de la formation et de la recherche pour, par et avec les Autochtones.

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Dechinta Centre for Research and Learning

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Dechinta Centre for Research and Learning

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University of Toronto

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The Ontario Institute for Studies in Education (OISE) is launching a new research centre at the University of Toronto that's focused on Indigenous education.

The Indigenous Educational Research Centre will provide a space where Indigenous faculty and students can meet, work on Indigenous-specific research projects and engage in critical conversations about their work in a culturally aligned safe space.

"The Indigenous Educational Research Centre will support the Truth and Reconciliation Committee's Calls to Action on education by bringing together excellent researchers to lead, connect and collaborate on crucial research," said Michele Peterson-Badali, OISE's associate dean, research, international and innovation.

The centre has seven key objectives, according to Sandra Styres,an assistant professor in OISE's department of curriculum, teaching and learning and is a Canada Research Chair in Iethi'nihstnha Ohwentsia'kkha (Land), Resurgence, Reconciliation and the Politics of Education:

To advance the goals of Indigenous educational research in relevant and respectful ways

To promote adherence to local place-specific protocols and ethics that guide the work in Indigenous and non-Indigenous educational research collaborations and the work with Indigenous communities

To engage in knowledge production and dissemination of educational research in ways that foster respectful and reciprocal relations

To develop and promote, through various types of events/workshops, appropriate and wise practices in the design and implementation of culturally appropriate educational research methods and theoretical concepts

To provide a safe, supportive and fully resourced space for Indigenous students and faculty to advance their work

To help build research capacity for emerging scholars in community-based Indigenous educational research contexts

To offer opportunities for networking and building international educational research collaborations.

OISE writer Perry King recently spoke toStyres about the establishment of the new research hub, which begins its work this fall.

What is the goal of the Indigenous Educational Research Centre?

This Centre is an Indigenous-driven and Indigenous-led administrative structure within the department of curriculum, teaching and learning at OISE. It's designed to foster Indigenous resurgence and strengthen an Indigenous presence in research practices, but more specifically within Indigenous educational research contexts. The centre will also better equip the university to help shape how institutions can go beyond token Indigenization and reconciliatory efforts.

There are three Indigenous ethics informing the vision for this centre: the ethics of Relationality, the ethics of Land and the ethics of Indigenous resurgence. The vision is to establish a research focus within OISE that connects Indigenous faculty and graduate students along with other scholars whose educational research interests align with the vision of the centre in collaborative, respectful and culturally appropriate ways in order to examine and explore the issues of pressing concern to Indigenous people and their communities. The vision and goals of the centre are not about any one individual - it's about community, it's about land and it's about Indigenous resurgence.

Further, the vision seeks to to connect programming and research in ways that reflect Indigenous place-specific knowledges. Visioning around the ethos informing this centre is key to Indigenous resurgence. However, in her 2011 book Dancing on our turtle's back : stories of Nishnaabeg re-creation, resurgence and a new emergence, Leanne Simpson tells us that Indigenous resurgence cannot rely on vision in isolation from intentionalities. She writes that "vision must be coupled with intent: intent for transformation, intent for re-creation and intent for resurgence."

Why was the centre created?

With the national spotlight on the reconciliation project and with education seen as a critical site for reconciliatory efforts and Indigenous resurgence, the centre was developed as a vital means to work toward resurgence and as an important response to the Truth and Reconciliation Commission of Canada's Calls to Action.

In Dancing on our turtle's back, Simpson writes that, "If it is truly time to talk 'reconciliation,' then how we reconcile is critically important." To conceptualize Indigenous resurgence in the context of the centre I further draw upon the work of Leanne Simpson. She writes that the "process of resurgence" must be Indigenous-driven and Indigenous-led. Further, she writes that Indigenous resurgence is about "creating a space of storied presencing, alternative imaginings, transformation, [and] reclamation."

In this way, Indigenous resurgence is an emergent construct that can be taken up in relation to place-specific educational research contexts. The centre is designed to foster Indigenous resurgence and strengthen an Indigenous presence in research practices, but more specifically within Indigenous educational research contexts.

What kind of work was undertaken to make the center a reality?
The development of the proposal for the centre involved multiple levels of consultation. I consulted internally and externally with relevant experts in the field. These consultations included faculties, departments, and various levels of administration, both within OISE and the greater University of Toronto, as well as the Indigenous community within and beyond OISE. Clare Brett, chair of the department of curriculum, teaching and learning, consulted with the chairs of all other OISE departments whose faculty may be associated with the centre.

Extensive consultations included meetings with the OISE Dean's Advisory Council on Indigenous Education and the Indigenous Education Network (IEN). The IEN expressed keen interest in generating a strong collaborative relationship with the centre, particularly related to the mobilization of knowledge.

Within the greater University of Toronto, consultations included the Waakebiness-Bryce Institute for Indigenous Health. The OISE dean's office also organized consultations with faculty and academic administrators from the Faculty of Arts & Science, the director of the Centre for Indigenous Studies and the provostial academic adviser on Indigenous curriculum and education, as well as with the director of the Jackman Humanities Institute.

External consultations were arranged with a few national and international scholars who are relevant external experts in the field of Indigenous educational research.

What kind of research do you see the centre undertaking?

The Indigenous Educational Research Centre has its roots in empirical research. The centre will act as a nexus for fostering Indigenous educational research both across OISE, in the wider non-academic community and in international scholarly contexts in several key ways. It will provide key space for Indigenous specific research across OISE where Indigenous faculty and students can meet, work on research projects and engage in critical conversations about their work in a culturally aligned safe space designed to foster Indigenous ethics of relationality.

How significant is it that a centre like this exists?

My recent research into the ways institutions have been taking up the TRC's Calls to Action revealed a strong need for academic institutions to provide culturally specific, safe and protected spaces where Indigenous graduate students and faculty can find support to advance their work. As well, after participating in two TRC task forces and OISE's academic planning committee, it became apparent that OISE, as a leading education institution, needed to take a leadership role in promoting and supporting Indigenous educational research.

The distinctiveness of the centre is its multi-disciplinary focus on self-determining, emergent and responsive Indigenous research environs - more specifically the ways it relates to education across broad contexts. This centre supports the ways Indigenous faculty and graduate students promote Indigenous educational research within the academy while furthering the institutional goals of reconciliation.

The centre provides a safe and supportive research environment linking Indigenous communities and the university. It serves to promote and support culturally aligned methodologies and theoretical approaches to Indigenous educational research.

It also seeks to establish and promote place specific ethics and protocols that guide the work in Indigenous and non-Indigenous research collaborations and the ways researchers work with Indigenous communities.

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U of T's Ontario Institute for Studies in Education establishes Indigenous education research centre

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The Ontario Institute for Studies in Education (OISE) is launching a new research centre at the University of Toronto that's focused on Indigenous education. The Indigenous Educational Research Centre will provide a space where Indigenous faculty and students can meet, work on Indigenous-specific research projects and engage in critical conversations about their work in a culturally aligned safe space.

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The growing area of Indigenous astronomy

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The growing area of Indigenous astronomy

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W hen some Cree people look at the sky during summer months, they see Ochekatchakosuk, a group of stars in the shape of a fisher, a weasel-like animal related to the wolverine. According to Cree teaching, a long time ago (likely during the Ice Age), there was no summer in the northern hemisphere. The animals of the region wanted to find summer and bring it back, and the fisher, Ochek, was selected for the task. After he succeeded, he escaped into the sky, and the Creator stamped his shape into the stars. In spring and summer evenings, Ochek is located high in the sky, inviting celebrations of warmer weather; in autumn and winter, he appears closer to the horizon-a reminder to be grateful for the passing seasons.

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Few astronomers know of Ochek, though the constellation's tail is likely familiar: it also represents the handle of the Big Dipper, the tail of Ursa Major, and has been used as a navigation tool for hundreds of years.

Wilfred Buck grew up in the Opaskwayak Cree Nation, in northern Manitoba, and Ochek's story is the first star story he learned, when he was a teenager. "An Elder told me that every star you can see with the naked eye had a story, had a constellation, had a name and a teaching attached to it," he says. "Due to the historical trauma that happened to our people, anywhere from 75 to 85 percent of that knowledge base was wiped out."

Today, Buck is one of the foremost Indigenous star-story experts in the world. As a science facilitator at the Manitoba First Nations Education Centre (MFNEC), he is tasked with developing science and astronomy curricula for local schools; to create his lessons, he uses the knowledge shared with him by Opaskwayak Elders and others, imparted during ceremonies and sweat lodges, as well as the star stories he has compiled. Over the past sixteen years at MFNEC, he has created an educational program with more than twenty Indigenous constellations. Buck travels to schools across the country, mainly on First Nations reserves in Manitoba, with two inflatable planetariums that look like navy-blue nylon huts. The presentations within are based largely on Ininewuk (Cree) teachings, but they also include material from Anishinaabe, Inuit, Dene, and Lakota cultures.

As Buck and his students huddle under the dome, Buck sometimes presents the story of Sisikwun, the rattle, which mimics the sound of ice crystallizing in spring and is a sign of the approaching season-the start of a "new cycle." Other times, he tells students that what they may know as the constellation Cepheus is also Makinak, the turtle, whose shell plates mirror the lunar cycle.

"People are hungry for this stuff, hungry for another perspective," he says, "and they're beginning to realize that every culture on the face of this Earth knows about the stars." Buck has helped inspire a new generation of Indigenous astronomy leaders-not just among elementary and high-school educators but also in university departments across North America. More and more resources are popping up online to complement teaching curricula, and the first international Indigenous star conference in Canada was scheduled to take place this year. (Because of the COVID-19 pandemic, it has now been postponed to 2021.) These developments signal a shift in the scientific field-a renewed acknowledgement that, as Buck writes in his book, Tipiskawi Kisik: Night Sky Star Stories, "We arrive at knowledge from many different paths. And the more aware we are of other possibilities, the more sensitive we will be to understanding and difference."

H ilding Neilson, a professor at the University of Toronto's department of astronomy and astrophysics, first met Buck in 2016, at a meeting of the Canadian Astronomical Society. Neilson is Mi'kmaq, a rare First Nations faculty member in the discipline, and as he listened to Buck's Cree stories about Mista Muskwa, or the Great Bear, and Ahtimah Atchakosuk, or the Dog Stars (also known as Ursa Minor), he looked around the room of astronomy professors, faculty, researchers, and students. "It wasn't what we would consider diverse by any stretch of the imagination," Neilson says. The astronomy courses taught in the department are Eurocentric, he says, focusing on Greek and Roman constellation stories without including other perspectives. "That doesn't reflect the students, and that doesn't reflect the place we're at," he says.

For the past several years, Neilson has been following in Buck's "awfully big" footsteps, compiling material on Indigenous star stories to create resources for students and teachers. It's how he begins his Great Moments in Astronomy course every semester. "I think we are still learning how to listen to Indigenous people, we are still learning how to not be dismissive of Indigenous knowledge," he says. "For a lot of people, there is the scientific method, and nothing else. If you don't fit in the scientific method, you are the other, you are religion, you are culture." Including Indigenous stories in education is important, he says; he doesn't want students to think that "astronomy started with Aristotle and ended with Neil deGrasse Tyson-heaven forbid."

Recent decades have seen huge technological advancements in astronomy, and there is growing public interest in complex subjects such as dark energy and black holes. But opportunities to deepen understanding through Indigenous teachings have been for the most part dismissed, Neilson says. "Indigenous knowledge is very holistic, experiential. It's told through stories, so it doesn't look like science to us with our Western lens," he says. Stories, however, can be exceptionally informative-especially in the field of astronomy, which is primarily about observation over long periods of time. "A lot of the knowledge is there, just in different ways."

In South Australia, for example, Aboriginal groups long shared oral tales of the variable brightness of the star Betelgeuse. It is a widely held belief in astronomy circles that the phenomenon was first discovered by Sir John Herschel in 1836 despite the fact that Indigenous people noticed it, along with the variability of other stars, 1,000 years earlier. Many scientists were skeptical at first that people would have detected the star's changes in brightness with unaided eyes, centuries before Westerners did, but contemporary research now supports the theory.

Many of Neilson's students seem excited by the Mi'kmaw concept of Two-Eyed Seeing-looking at things with both an Indigenous and Western lens. But Neilson has encountered issues trying to get other academics to teach and engage with the material. "I'm finding that students are fairly open-minded about this, but people with PhDs, who have been trained to do things in one way and are suddenly faced by this other possibility, they don't know what to do with it."

Slowly, however, the trend in astronomy has been spreading to other universities. Last fall, the inaugural Two-Eyed Seeing and Astronomy course launched at Western University, featuring a number of guest speakers sharing their cultures' Indigenous approaches to astronomy. The undergraduate course is managed by Robert Cockcroft, who is not Indigenous, and it is co-developed and taught with Indigenous students and two Indigenous consultants, Annette Lee and Andrew Judge. Lee, who is Ojibwe and D/Lakota, is an astrophysicist and the director of the Native Skywatchers research and programming initiative.

"Astronomy has been called the gateway to STEM," says Lee. Now that postsecondary institutions feel more pressured to incorporate Indigenous teachings in their curricula, in part because of the calls to action of the Truth and Reconciliation Commission, this can serve as a promising first step. Astronomy, which can be a more enticing and welcoming discipline than others in STEM, Lee says, can serve as a promising case study. Mathematics, for example, has a narrow focus on solving problems and developing new, highly technical theories, and it might seem less amenable to Two-Eyed Seeing approaches. But the indigenization of curricula is also an opportunity to broaden students' and researchers' perspectives, helping scientists address "some of the most critical crises of our time and find sustainable solutions," Lee says.

One of the ways scientific communities can benefit from Indigenous knowledge is by learning to reflect on the ethical implications of their work, Cockcroft says. The Thirty Meter Telescope, which is slated to be built on a sacred mountain in Hawaii, serves as a perfect example. Native Hawaiian protectors have blocked the telescope's construction several times, most recently in July 2019. It's an issue with two distinct camps: those who give priority to scientific discoveries argue that the telescope's construction is necessary because Hawaii is one of the world's most accessible locations for stargazing, while others say the world has already seen enough of the devastating effects of colonization on people and land and any construction should be carried out with the informed consent of all parties. "Western science would like to hold itself above having to deal with ethical and moral implications, but here is a case where it cannot avoid doing so," Cockcroft says. Many of the astronomers involved in making decisions regarding the telescope have likely never taken a course in Indigenous history.

Opening up astronomy beyond the accepted norm of Greek and Roman historical knowledge might bring a new generation of potential astronomers into the field, including those with more awareness of Indigenous issues. "How many people did we lose in science because they have some phobia of math?" Neilson asks. "If we could talk about science through stories, perhaps we're helping students come in different ways to engage and interact with science and astronomy."

V ery few textbooks exist for Indigenous star stories, though some educational videos, made in collaboration with Cree and Haudenosaunee Elders, now exist on YouTube. Most educators who want to incorporate Indigenous knowledge in the classroom are navigating the labour-intensive process of finding written historical accounts and reaching out to Elders and knowledge keepers for information.

Brianne Derrah, a student in First Nations studies and linguistic anthropology at Western University, has been helping Cockcroft find material for his Two-Eyed Seeing course. But historical records can be quite harmful if they come from colonial sources. "There were a lot of problems with people just walking into sacred places and taking pictures and stuff-and, my dude, you can't do that!" she says. Derrah, who is Bear Clan from the Flying Post First Nation, looked specifically for research that was done within Indigenous communities with their consent and participation-an unfortunately rare phenomenon in the nineteenth and twentieth centuries.

Even with the right material, it can be challenging to find someone qualified to teach a course on Indigenous astronomy, Neilson says. Imagine the backlash, from within the institution's walls and across social media, if a professor, particularly a non-Indigenous one, presented culturally insensitive or appropriative material. "As much as I love Dr. Cockcroft, are we going to have a white man teaching Indigenous star stories?" Derrah asks. She says they addressed the problem by developing a community-led teaching approach featuring many Indigenous guest lecturers. "The way I see it is like a Venn diagram," Cockcroft says. "There are two circles: one of them is Eurocentric astronomy and one is Indigenous. What we're trying to do in this course is acknowledge that there are parts in both circles that don't overlap, while focusing on the overlapping sections."

The future for Indigenous astronomy looks as bright as Sirius-which, as one Inuit story goes, represents a white fox chasing a red fox into a single foxhole, which is what the star's light flicker reminded Inuit stargazers of. (We now know that flicker is caused by atmospheric disturbances lower in the horizon of the northern hemisphere.) Next year, Ottawa will host the first Indigenous Star Knowledge Symposium. It was organized by Buck along with the Canadian Science and Technology Museum, NASA, the Canadian Space Agency, and Mi'kmaq and Algonquin people. The four-day conference will feature Indigenous knowledge keepers from all over the world, including the Māori people of New Zealand, Aboriginal people of Australia, Kayapó people of Brazil, Zapotec people of Mexico, and a number of Indigenous groups from North America and Africa.

"We'll open with a pipe ceremony, with a sacred fire [that] will burn for four days, and there'll be sweat lodges available," Buck says. Academics and Western astronomers will be invited to ask questions, and all of the resulting material will be compiled and turned into lesson plans for schools all over the world, from primary to postsecondary levels. Most of all, Buck says, "the conference is for the Indigenous people to share."

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Teaching Indigenous Star Stories | The Walrus

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W hen some Cree people look at the sky during summer months, they see Ochekatchakosuk, a group of stars in the shape of a fisher, a weasel-like animal related to the wolverine. According to Cree teaching, a long time ago (likely during the Ice Age), there was no summer in the northern hemisphere.

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Three grooves in the ground, just above the beach on Klahoose First Nation, were a hint of something lost below. But the community had to know for sure.

Gravesites, suspected Jodi Simkin, the band's cultural affairs and heritage director. Trained as an archeologist, she needed to find a local team to help dig.

The group she assembled that day in 2017 included an enthusiastic Rachelle Mckay - then 29 and recently returned home with her two children to her Cortes Island reserve east of central Vancouver Island. They charted the site with ropes, assembled tools and carefully dug all day. They found nothing.

"But getting to put my hands into the ground flipped a switch for me," Ms. Mckay said.

She had unexpectedly joined a new generation of Indigenous researchers intent on changing the face of their disciplines in Canada, and digging up new ways of researching and even thinking about fields that are seen by many Indigenous people as colonial disciplines.

Indigenous-led digs are just one example of how anthropologists and archeologists are turning their fields, once pillars of European conquest, upside down.

For centuries, anthropology - the study of human culture and societies - and its sub-field archeology - the study of culture using material objects and artifacts - were associated with European explorers arriving and taking away sacred items, stories and secrets.

Major change has been taking place for decades to the practices, putting community respect and involvement at the forefront, but that shift rarely put Indigenous people in the driver's seat of what and how research was done.

Anthropologists and archeologists, on the other hand, have also become essential for some First Nations hoping to recover lost sacred items, resurface their stories, or provide expert testimony in rights and title legal battles.

The khaki-clad, artifact-stealing cliché became outdated decades ago, but many Indigenous people question the very idea of outside academics extracting their knowledge and history, said University of Alberta archeologist Kisha Supernant.

"In a certain way this is not new, because archeology has increasingly emphasized collaboration and working with communities," she said. "But the majority of the practices still remain non-Indigenous."

At many universities, new departments have emerged with names like Indigenous Studies, cutting across previously siloed disciplines of history, politics, sociology, philosophy, linguistics - and anthropology. The numbers of Indigenous anthropology students remain low but are growing, according to enrolment data provided by several major schools.

But a fundamental question remains unresolved, Dr. Supernant said.

"Who has the right to make decisions about the materials of the past?" she said. "We're ready to bring in the next generation of Indigenous scholars to continue to push our discipline."

Many Indigenous communities remain skeptical. Inuk researcher Krista Ulujuk Zawadski, 37, said fellow Inuit ask her why she is bothering with a "kind of gross" discipline.

"Many people still think museums are horrible institutions and archeologists are horrible people," the Carleton University doctoral student said. "But if I can connect with people on a personal level about the value of collections and archaeology, I will.

"Anthropology has a very colonial history - but that does not mean it has a colonial future. Let's make it work the ways we need it to work for us."

For Métis archeology student Emily Haines, 26, her interest "blossomed into self-discovery" after she met Dr. Supernant. Though captivated by archeology's hands-in-the-ground appeal, Ms. Haines became increasingly uncomfortable with the history of extracting objects, ancestral and animal remains - or her undergraduate textbooks' reductions of ancient Indigenous cultures to their tools, bones and European-imposed names such as "Clovis" or "Thule."

"It didn't make sense to talk about a people only with their artifacts and a date range," she said. "I thought there was something wrong with archeology."

Dr. Supernant took her on, blurring lines between archeology and cultural anthropology, and Ms. Haines discovered Indigenous Studies, an interdisciplinary approach taking root across the continent.

Instead of digging up bones or bowls, she listened to stories, used non-intrusive techniques such as ground-penetrating radar and drone photography, and was encouraged to do archeology through an Indigenous lens.

"My Métis granny is blown away that a university and a professor are practising and encouraging Métis ways of knowing," Ms. Haines said.

According to Ms. Zawadski's master's thesis adviser, Susan Rowley at the University of British Columbia Museum of Anthropology, the discipline's metamorphosis since she started in the 1980s has been massive. There were always Indigenous scholars; and increasingly, First Nations are consulted and included, "but not necessarily at the level of giving up any power, authority or control," she said.

The research model remained extractive; today most archeology graduates are employed as consultants, Dr. Rowley explained, for instance in mining and development industries.

But there has been a shift with some museums returning Indigenous remains and artifacts to their homes in recent years. This April, Siksika Nation, east of Calgary, persuaded Britain's Royal Albert Memorial Museum to return the regalia of 19th-century Blackfoot Chief Crowfoot. In October, the Royal BC Museum returned a house entrance pole to Nuxalk Nation on the province's central coast, taken after the community was decimated by a smallpox epidemic. The museum's repatriation head said hundreds of Indigenous items have been returned under a groundswell of new policies.

Two of Klahoose First Nation's ancestors returned home Dec. 11, ushered with songs in simple wood boxes from the band office to a corner of the cemetery reserved for remains repatriated from museums. Teens and young adults led the procession.

But as Indigenous communities demand to be included and in charge of recording and displaying their cultural histories, finding success as they recover their heirlooms and ancestors, more are demanding anthropologists help them meet their own goals. Some are launching their own practices and companies.

One of those who has been influenced by such calls is Skayu Louis, from the Syilx Okanagan Nation. He is embarking on his anthropology doctorate in Hawaii, researching Syilx relationships with birds that migrate across the border-spanning desert in their territories.

He is studying one of the newest areas in his field, known as "multi-species ethnography," which crosses the boundaries between anthropology and ecology - his own professional background being in Okanagan protected areas.

Mr. Louis gives credit for his anthropology education to professors who encouraged Indigenous world views, for example accepting migration between research disciplines and allowing oral presentations instead of written ones.

Amidst nagging questions about his field, however, Mr. Louis is eyeing other disciplines.

"I have been thinking about whether I should stamp myself as an anthropologist at all in the future," he said. "Because it poses so many difficult questions, but I also know there are possibilities to hold these types of conversations in anthropology."

One of those ready to speak is Klahoose First Nation's Ms. Mckay. Digging through layers of history has always been part of her life.

As a child, she recalls searching for artifacts in her backyard. And when she had a son living on Ahousaht First Nation, near Tofino, B.C., the two would sift for blue glass trading beads once common among B.C. coastal First Nations.

And more recently, in April, when a sewer pipe project on Klahoose reserve uncovered human remains, she sprang into action, meticulously charting the area with rope squares, hauling out her tools and unearthing more of her community's history.

Now she's preparing for UBC this fall, where she plans to study both cultural anthropology and archeology. She's doing it for her community, as well as the "enthralled" feeling she discovered on her first gravesite dig.

But mostly, she is doing it for her two children.

"I'd love for my children's children to have the information they need about our ancestors, and not have to fight for it."
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How Indigenous researchers are reclaiming archeology and anthropology

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Three grooves in the ground, just above the beach on Klahoose First Nation, were a hint of something lost below. But the community had to know for sure. Gravesites, suspected Jodi Simkin, the band's cultural affairs and heritage director. Trained as an archeologist, she needed to find a local team to help dig.

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L’importance d’intégrer les savoirs autochtones aux programmes universitaires

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L’importance d’intégrer les savoirs autochtones aux programmes universitaires

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Université d'Ottawa

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Mona Tolley, l'une des deux spécialistes de contenu autochtone à la Faculté des sciences sociales.

" Mon père est un survivant des pensionnats ", explique Mona Tolley, une enseignante algonquine anishinabekwe membre de la Première Nation Kitigan Zibi et conceptrice de programmes d'études pour la Commission scolaire crie. " Mon père est l'une des personnes les plus fortes que je connaisse. J'ai eu la chance qu'il m'en parle, qu'il me raconte ce qui lui est arrivé. Cela m'a permis de mettre en contexte certaines difficultés dans notre relation et de comprendre qu'elles n'avaient rien à voir avec moi et tout à voir avec les choses qu'il n'a jamais apprises. "

" Je me suis rendu compte que certains de ses comportements sont le résultat direct de son séjour dans les pensionnats. Ça m'a aidée à le comprendre en tant que personne et en tant qu'apprenant. À partir de là, j'ai pu construire ma propre identité et gagner en confiance. C'est l'une des raisons pour lesquelles je suis devenue enseignante. Les conséquences des pensionnats sont variées, interreliées et profondes. C'est pourquoi il est si important qu'on en parle à l'école. Il n'est que juste que les étudiants autochtones aient la possibilité d'apprendre leurs manières de savoir et de faire, à travers leur propre pédagogie autochtone. "

M me Tolley est l'une des deux nouvelles spécialistes du contenu autochtone qui travaillent avec la Faculté des sciences sociales de l'Université d'Ottawa. Dans l'année à venir, elle et Catherine Dussault, une doctorante en sociologie de l'Université Laval membre de la communauté wendat de Québec, aideront le personnel enseignant à intégrer du contenu et des pratiques d'enseignement autochtones aux cours, en vue de créer un environnement d'apprentissage ouvert et inclusif pour les étudiantes et étudiants autochtones.

" Quand je discute avec mes anciens étudiants qui sont allés au collège ou à l'université ou qui ont commencé leur carrière, leur constat de l'éducation postsecondaire est pratiquement identique à celui que j'avais dressé quand j'étais à l'université il y a plusieurs années : ils auraient aimé avoir davantage de professeurs autochtones et de programmes ou de contenu sur leur propre conception du monde. Même si des progrès ont été réalisés dans ce domaine, il reste encore fort à faire en vue de créer un espace ouvert à l'enseignement d'autres approches holistiques et modes de transmission des savoirs ", explique M me Tolley.

Catherine Dussault, spécialiste de contenu autochtone à la Faculté des sciences sociales.

" Cette initiative vise avant tout la revitalisation des connaissances autochtones. Il faut reconnaitre que l'expérience de la colonisation a eu des effets dévastateurs sur les premiers peuples. Nous devons créer les conditions qui leur permettront de reprendre confiance en leurs savoirs et en leur capacité d'en générer de nouveaux. Les cultures sont en constante évolution et les savoirs autochtones ne devraient pas faire exception ", affirme M me Dussault.

" Rappelons également que les Autochtones sont l'un des groupes qui enregistrent la plus forte croissance démographique au Canada. Afin qu'ils aient accès à des positions importantes au sein de notre société, nos efforts doivent d'abord viser les (futur-es) étudiant-es Autochtones. C'est-à-dire que nous nous assurerons que les environnements d'apprentissage soient inclusifs et respectueux de leurs cultures ".

L'initiative d'autochtonisation (ou de décolonisation) des programmes de la Faculté des sciences sociales est une collaboration entre la professeure d'anthropologie et nouvelle titulaire de la Chaire en enseignement Karine Vanthuyne, le Comité autochtonisation et décolonisation de la Faculté, l'équipe d'Affaires autochtones de l'Université d'Ottawa et le Centre de ressources autochtones Mashkawazìwogamig.

La chaire en enseignement, Karine Vanthuyne.

" Le but de ce projet, c'est de sensibiliser les professeurs à l'importance d'autochtoniser leurs cours, de leur faire comprendre pourquoi il y a un choix moral à faire, et pour ceux qui ne le savent pas, de leur apprendre que l'Université d'Ottawa a été partie prenante du système d'assimilation et de colonisation des Autochtones. Les Pères Oblats de l'Université d'Ottawa ont formé les prêtres qui sont ensuite allés administrer les pensionnats indiens. Donc, c'est notre devoir moral, si on veut participer au projet de réconciliation avec les Autochtones, de contribuer à ce mouvement de décolonisation, de remettre en question le privilège blanc et l'eurocentrisme dans nos disciplines pour faire place à ces acteurs autochtones, de rééquilibrer les relations de pouvoir et de s'engager dans une véritable démarche pluraliste ", explique M me Vanthuyne.

En tant que titulaire de la Chaire en enseignement universitaire, M me Vanthuyne sera responsable de documenter le processus d'autochtonisation des programmes de la FSS et de présenter aux autres facultés les stratégies et pratiques exemplaires à adopter pour décoloniser leurs programmes.

" Ça paraît évident d'autochtoniser un cours d'histoire ou d'anthropologie, mais si vous lisez le Plan d'action autochtone, qui a été officiellement lancé en juin, on y donne des exemples de curriculums autochtonisés en génie, en géographie et en études environnementales. Ça peut vouloir dire, justement, enseigner comment construire un kayak ou un canoé, ou apprendre sur l'hydrologie, la botanique, la zoologie et la conservation de l'eau auprès de gardiens du savoir autochtones. Ces exemples valorisent un savoir qui existait bien avant l'arrivée des colons. "

Victoria Marchand, coordonnatrice du Centre de ressources autochtones Mashkawazìwogamig.

" Pour autochtoniser le curriculum, il faut aussi redéfinir le terme expert ", explique Victoria Marchand, coordonnatrice du Centre de ressources autochtones Mashkawazìwogamig, qui a participé à l'élaboration du projet. " Nous ne définissons pas nécessairement l'expertise par le fait de détenir une maîtrise ou un grade d'études supérieures, parce que nos valeurs et notre savoir nous viennent de la nature et de nos relations interpersonnelles et communautaires. "

M mes Vanthuyne et Marchand font également partie d'un groupe de travail interfacultaire de décolonisation qui se consacre à la déconstruction des vases clos et à l'élimination des obstacles pour la communauté autochtone de l'Université. Le Service d'appui à l'enseignement et à l'apprentissage (SAEA) de l'Université cherche aussi à embaucher des spécialistes du contenu autochtone afin d'aider le personnel enseignant.

" Certaines facultés ont une longueur d'avance, alors nous essayons de combler l'écart en les encourageant à former des relations de mentorat, à tester différentes choses et à les adapter à leur milieu. Le Centre de ressources autochtones est là pour être consulté, donner de la rétroaction et servir de lieu sécuritaire pour ses membres ", explique M me Marchand.

Par ailleurs, l'Association des étudiantes et étudiants autochtones en droit a récemment présenté une motion afin d'être reconnue comme organisme autonome. La motion, qui a été adoptée avec un appui exceptionnel le 12 novembre, valide le droit autochtone comme l'une des trois branches du droit canadien et autorise le gouvernement des étudiantes et étudiants autochtones en droit, comme on l'appelle dorénavant, à se régir dans le respect des lois et traditions légales autochtones.

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L'importance d'intégrer les savoirs autochtones aux programmes universitaires

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" Mon père est un survivant des pensionnats ", explique Mona Tolley, une enseignante algonquine anishinabekwe membre de la Première Nation Kitigan Zibi et conceptrice de programmes d'études pour la Commission scolaire crie. " Mon père est l'une des personnes les plus fortes que je connaisse.

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Repérer et contrer le colonialisme en physique contemporaine

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Repérer et contrer le colonialisme en physique contemporaine

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Centre for Engineering in Society
1455 Boul. De Maisonneuve Ouest
EV 2.255, Montréal, QC, CANADA
H3G 1M8

Nous aimerions reconnaître que l'Université Concordia est située en territoire autochtone, lequel n'a jamais été cédé. Nous reconnaissons la nation Kanien'kehá: ka comme gardienne des terres et des eaux sur lesquelles nous nous réunissons aujourd'hui. Montréal est historiquement connu comme un lieu de rassemblement pour de nombreuses Premières Nations, et aujourd'hui, une population autochtone diversifiée, ainsi que d'autres peuples, y résident. C'est dans le respect des liens avec le passé, le présent et l'avenir que nous reconnaissons les relations continues entre les Peuples Autochtones et autres personnes de la communauté montréalaise.

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Centre for Engineering in Society 1455 Boul. De Maisonneuve Ouest EV 2.255, Montréal, QC, CANADA H3G 1M8 Nous aimerions reconnaître que l'Université Concordia est située en territoire autochtone, lequel n'a jamais été cédé. Nous reconnaissons la nation Kanien'kehá: ka comme gardienne des terres et des eaux sur lesquelles nous nous réunissons aujourd'hui.

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La gestion de l'éducation dans les écoles des communautés autochtones du Québec

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La gestion de l'éducation dans les écoles des communautés autochtones du Québec

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La gestion de l'éducation dans les écoles des communautés autochtones du Québec

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Le présent ouvrage propose une réflexion sur des modèles contemporains de gestion des écoles en milieux multiculturels et autochtones. Dans ces établissements, l'interculturalité influence presque toutes les actions des directions.

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Relations autochtones - une ressource à l’appui du curriculum de l’Ontario

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Relations autochtones - une ressource à l’appui du curriculum de l’Ontario

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La décolonisation de la scolarisation des jeunes Inuit et des Premières Nations

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La décolonisation de la scolarisation des jeunes Inuit et des Premières Nations

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La décolonisation de la scolarisation des jeunes Inuit et des Premières Nations

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Au Québec, les difficultés institutionnelles à scolariser les jeunes Inuit et ceux des Premières Nations jusqu'à la fin du secondaire ne peuvent plus être ignorées. Il en est de même pour la formation postsecondaire. Au Chili, les conditio...

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Visions du monde et éducation autochtones (MOOC)

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Visions du monde et éducation autochtones (MOOC)

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Intended for both Aboriginal and non-Aboriginal learners, this course will explore indigenous ways of knowing and how they can benefit all students. Topics include historical, social, and political issues in Aboriginal education; terminology; cultural, spiritual and philosophical themes in Aboriginal worldviews; and how Aboriginal worldviews can inform professional programs and practices, including but not limited to the field of education.

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Intended for both Aboriginal and non-Aboriginal learners, this course will explore indigenous ways of knowing and how they can benefit all students. Topics include historical, social, and political issues in Aboriginal education; terminology; cultural, spiritual and philosophical themes in Aboriginal worldviews; and how Aboriginal worldviews can inform professional programs and practices, including but not limited to the field of education.

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Par Julie Vaudrin-Charette qui collige, comme ici, des ressources. https://padlet.com/jvaudrincharette/reconciliationcegeps

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Pédagogie autochtone et pédagogie du lieu: proposition d’un modèle d’enseignement autochtonisé

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Pédagogie autochtone et pédagogie du lieu: proposition d’un modèle d’enseignement autochtonisé

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Les 4 saisons de la réconciliation est un outil pédagogique 

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Les 4 saisons de la réconciliation est un outil pédagogique 

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Les 4 saisons de la réconciliation est un outil pédagogique unique qui vise à promouvoir un renouvellement des relations entre les Peuples autochtones et les Canadiens par l'entremise d'un apprentissage transformateur. Ce projet éducatif, développé spécifiquement pour les élèves du secondaire et du postsecondaire, intègre l'apprentissage en classe au multimédia, et à des composantes en ligne pratiques.

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Les 4 saisons de la réconciliation est un outil pédagogique unique qui vise à promouvoir un renouvellement des relations entre les Peuples autochtones et les Canadiens par l'entremise d'un apprentissage transformateur. Ce projet éducatif, développé spécifiquement pour les élèves du secondaire et du postsecondaire, intègre l'apprentissage en classe au multimédia, et à des composantes en ligne pratiques.

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CONTENUS AUTOCHTONESPour les cours de français langue seconde (FLS) au collégial

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CONTENUS AUTOCHTONESPour les cours de français langue seconde (FLS) au collégial

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Contenus Autochtones FLS | Dawson College

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Pour les cours de français langue seconde (FLS) au collégial

Objectif

L'objectif de ce projet est de favoriser l'utilisation de contenus autochtones en classe de FLS au collégial, en mettant à la disposition des enseignants du matériel didactique intéressant ainsi que des informations pour les appuyer dans l'utilisation de ce matériel. Nous espérons modestement que vous trouverez dans la variété des ressources en ligne des contenus autochtones que vous pourrez adapter et exploiter, et ainsi faire découvrir à vos étudiants des contenus autochtones qu'ils souhaitent eux-mêmes approfondir. Prenez quelques minutes pour aller visiter le site!

Contenu du site

Ce site contient principalement du matériel didactique préparé par des enseignantes en FLS pour les cours de différents niveaux au collège. Le matériel est généralement développé à partir d'œuvres (littéraire ou autre) provenant des Autochtones du Québec. Le site offre aussi des documents informatifs sur différentes thématiques, ainsi que des outils pour la présentation et l'utilisation des œuvres et thématiques en classe.
Cliquez sur les icônes ci-dessous pour en savoir plus sur les contenus autochtones.
Esprit de partage et respect des contributeurs et contributrices

Ce site a été créé dans un esprit de partage. Nous comptons sur votre bienveillance quant à ses imperfections (!) et vous remercions de nous signaler toute erreur ou omission majeures. Par respect pour le travail de tous et chacun, nous vous prions aussi de conserver le nom du contributeur original ou de la contributrice originale du document, et ce, même si vous y avez apporté des modifications.

Pour faire une contribution au site, veuillez
communiquer avec Francesca Roy à
froy@dawsoncollege.qc.ca

Niveaux

Les étudiants du collégial doivent suivre deux cours de FLS crédités (bloc A et bloc B d'un même niveau). Les collèges offrent quatre niveaux de compétences. Lorsqu'un étudiant ne possède pas au moins le niveau de compétence du Français de base, il ou elle doit suivre des cours non crédités avant d'accéder aux cours crédités.

Nom du Niveau

Sigle: John Abbott

Sigle: Dawson

Niveaux débutants et Mise à niveau (cours non crédités)

011, 005 (006, 007), 011, 005 (006, 007),

011, 005 (006, 007), 008, 009

Français de base

1 (100 et 200)

100 (Blocs A et B)

Langue française et communication

2 (101 et 201)

101 (Blocs A et B*)

Langue française et culture

3 (102 et 202)

102 (Blocs A et B*)

Culture française et littérature

4 (103 et 203)

103 (Blocs A et B*)

* Pour les blocs B des niveaux 101, 102 et 103, les étudiants sont regroupés en familles de programmes : Sciences humaines et sociales, Sciences et techniques, Arts et lettres.

Bonne Visite!

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L'objectif de ce projet est de favoriser l'utilisation de contenus autochtones en classe de FLS au collégial, en mettant à la disposition des enseignants du matériel didactique intéressant ainsi que des informations pour les appuyer dans l'utilisation de ce matériel.