First Nation, Métis and Inuit Studies AQ – Response #2

I am in week two of learning in our Ontario Additional Qualification course: First Nation, Métis and Inuit Studies.  This week we have four questions to consider, summarize and reflect upon.

How are First Nation, Métis and Inuit People distinct from one another?

First Nation people include both Status (registered as an Indian under the Indian Act) and non-Status indigenous people, who may or may not belong to a band, or live “on-reserve”. There are more than 630 First Nation communities in Canada, representing more than 50 Nations and languages. They are diverse in their language and traditions.

Métis people self-identify, are members of a present-day Métis community, and have ties to a historic Métis community. They have a unique culture and nationhood. “In Powley, the Supreme Court of Canada stated the term Métis …does not encompass all individuals with mixed Indian and European heritage. Rather it refers to a distinctive peoples who, in addition to their mixed ancestry, developed their own customs and recognizable group identity separate from their Indian or Inuit and European forbearers. The Métis communities claiming Aboriginal rights must have emerged in an area prior to the Crown effecting control over a non-colonized region.”

Inuit people live in the Arctic, from the Yukon to Labrador. They speak Inktut throughout, with distinct dialects in each region. They have a unique culture, core knowledge and beliefs, and live in a distinct homeland.

What forms, and contributes to, First Nation, Métis and Inuit identity?

Identity is formed by personal experience and family history. Colonization and the loss of communal land has had repercussions to this day. There is a shared experience of loss, oppression and multi-generational trauma, that impacts the identity of all three groups. Forced assimilation resulted in the loss of languages and faiths, particularly through the practice of residential schools which removed children from their families. In some regions indigenous people remain the majority, as in Nunavut and the Northwest Territories. While they now represent more than 15% of the population in Manitoba and Saskatchewan, they are less than 8% of the population in the remaining provinces of Canada.

Compare the historical rights of Indigenous Peoples in Canada using the Indian Act and your learning in class to the contemporary rights of Indigenous Peoples in Canada. What rights do Indigenous People in Canada hold today?

Historical RightContemporary Right
Self-governmentImposed electric chief and band council system
Full status for womenIndigenous women have fewer rights than men, or of non-indigenous women
Traditional LandsReserves
Full status as “people”Status jeopardized by enfranchisement of grandparents
Access to landExpropriation permitted, without band approval
Use of traditional names – hereditary, family, clanImposed Christian first and surnames
Free tradePermit-to-sell, until repealed in 2014
FreedomImprisonment of anyone inciting to riot three or more indigenous persons
Alcohol as barter/trade itemSuppression of liquor sales until 1985 – now controlled by band council bylaws
Education of childrenMandatory residential school attendance to 1969. Now federally-funded, either on reserve, or by agreement with local school boards.
Use of home languagePolicy that forbade home language in residential schools has resulted in a loss of oral histories and severing of connections to culture.
Access to uncultivated landsLeasing of reserve lands to non-Indigenous permitted until 1985. Inadvertently led to sales of lands, permanently lost to bands.
Freedom of entertainmentGovernor General has authority to regulate pool rooms, dance halls, and other places of amusement on-reserve.
Right to vote granted at Confederation, but only if treaty rights and status given up.Right to vote granted in 1960.
Royal Proclamation of 1763 recognized First Nations as owners of the lands occupied by Europeans.Shift from nation-to-nation relationship to view of Indigenous peoples as wards of the Crown, faced to assimilate.
Each nation had full rights.Treaties affect only half of Canada’s First Nations, so rights are not clearly stated, nor consistent.
Summary from Joseph, Bob. (2018). 21 Things You May Not Know About the Indian Act. Port Coquitlam, BC: Indigenous Relations Press.


How might this impact students that you work with (both status and non-status)?

Students we work with are diverse in their cultures and experiences. The impact of multi-generational trauma will take many different forms. Our students’ understanding of their family history will also vary greatly, with some having been cut off, while others have strong connections with their traditional communities. As a cis-gendered, white woman my identity has the potential to create barriers rather than build connection, so I must work with respect and continue to learn to support my students. I will need to be mindful of micro-aggressions that might occur in my classroom, and address them directly. I also need to examine our educational policies and practices which may discriminate against First Nation, Métis and Inuit students, either overtly or covertly. For example, compulsory school attendance, particularly within the current pandemic restrictions, is one that I believe needs to be examined, and addressed in a culturally-responsive manner.

What are Indigenous Pedagogies and how can we use them to support all learners?

The “living teachings” of the Ojibwe people, also known as the seven good life teachings, or Seven Grandfather Teachings, nurture the physical, emotional-mental, intellectual and spiritual self-esteem of our students.

  1. Minwaadendamowin – Respect

    • Valuing all others, and considering their needs before yours.
  2. Zaagiidiwin – Love

    • Caring for self, in order to be able to care for others.
  3. Debwewin – Truth

    • Considering others’ perspectives and not judging.
  4. Aakode’ewin – Bravery

    • Strength and clear thought in the face of challenges.
  5. Nibwaakawin – Wisdom

    • Receive, process and express ideas with accuracy.
  6. Miigwe’aadiziwin – Generosity 

    • Acting in response to the needs of others.
  7. Dibaadendiziwin – Humility

    • Be humble in your actions with others.

As teachers in Ontario, we are held to the Ethical Standards for the Teaching Profession, as prescribed by the Ontario College of Teachers.


OCT members demonstrate care for their students through compassionate empathy, acceptance, interest in, and insight into their students’ potential. They approach their work with Love and Generosity, practising empathy and professional judgement.


Teachers model Respect for the values of their students, and maintain confidentiality in all their work.  They honour human dignity, emotional wellness, and cognitive development while supporting freedom, democracy and the environment.


This ethical standard embodies aspects of Truth and Wisdom, through fair, open and honest relationships with students, colleagues, parents, guardians and the public.


Teachers practice Bravery and Humility while speaking Truth in their teachings. They are reliable and moral in their actions, commitments and responsibilities.

These four standards underpin the practices of all Ontario teachers, and map directly to the seven good life teachings.

Ontario’s First Nation, Métis, and Inuit Education Policy Framework (2007) is grounded in principles of:

  • Excellence and Accountability
  • Equity and Respect for Diversity
  • Inclusiveness, Cooperation, and Shared Responsibility
  • Respect for Constitutional and Treaty Rights

This thread of Respect also manifests itself in the classroom and school through necessary characteristics that support students (Bascia, 2014):

  • Differentiated learning
  • Learning linked to students’ lives and experiences
  • Focus on community building and relationships
  • Use of data, not perceptions, to drive professional learning and policy decisions
  • Vision of inclusion
  • Shared leadership
  • Deconstruction of the hidden curriculum
  • Engagement plans which honour difference
  • Global citizenship and environmental stewardship connections

Some of these characteristics are also shared with Universal Design for Learning (UDL), where learning is designed to meet the needs of all students. UDL is the basis of the Ontario document, Learning for All – A Guide to Effective Assessment and Instruction for All Students, Kindergarten to Grade 12

When teachers’ work is grounded in the principle that “what is good for one, is good for all”, they are freed to address the needs of a single student, and in consequence better serve all their students. Incorporating Indigenous Pedagogies benefits all their students. There are strong similarities between UDL and the pedagogical strategies of Indigenous peoples. Experiential activities, group talk, connections to real life experiences, differentiated instruction and differentiated assessment, concrete and abstract examples of subject expectations and multileveled questions support a range of learners and are good for all. (Toulouse, 2016)


The four areas mentioned in the introduction as supportive of self-esteem are drawn from the medicine wheel. It begins with the physical domain on the right, which is connected with spring and birth. In the south is the emotional domain which is connected with summer and adolescence. The intellectual domain is on the left, and is connected to fall and adulthood. And the final, north, is spiritual and is connected to winter and our Elders. Within each of the four quadrants are also aspects of the other four. For example, Physical and Health Competencies have an obvious physical basis, but they also include emotional (mental illness), intellectual (making healthy choices), and spiritual (well-being) components as well. Emotional Competencies include physical (self-management), emotional (interpersonal relationships), intellectual (decision making) and spiritual (self-awareness) components. Within the Intellectual and citizenship domain are physical (civic knowledge), emotional (civic dispositions), intellectual (civic skills) and spiritual (civic engagement).  And within the spiritual and creativity domain are physical (generation of ideas), emotional (evaluation of ideas), intellectual (improvement) and spiritual (consideration of possibilities). This holistic model honours the whole child, and supports both Indigenous and settler students. By reconceptualizing student achievement to include all four aspects we support all students. (Toulouse, 2016)

By attending to the four domains, and ensuring that the seven living teachings are incorporated, Ontario teachers’ practice can truly be “Learning for All”. And Ontario classrooms will be closer to achieving the eight goals of Equity and Inclusive Education while closing the achievement gap for all our students. 


Here are three ways in which teachers can take first steps to incorporate Indigenous pedagogies in their classrooms:

  • Connect the six Ontario Learning Skills to the seven Good Life Teachings, and provide examples that bring them to life.
  • Examine the curriculum, and incorporate meaningful First Nation, Métis, and Inuit cultural
    perspectives and activities when planning instruction and assessment.
  • Develop a more holistic approach, integrating physical, emotional/mental, intellectual and spiritual perspectives in planning and instruction. This should be done intentionally, much as the four achievement categories were embedded two decades ago.

Here are ways in which school leaders can take first steps to incorporate Indigenous pedagogies in their classrooms:

  • Co-construct a Land Acknowledgement with students and staff that will be meaningfully used each time the community gathers together.
  • Invite participation in School Council from families who bring an Indigenous perspective.
  • Replace current Character Education initiatives with new school action teams which focus on the seven teachings.
  • Replace current Grade 11 English courses with NBE3U, NBE3C and NBE3E, and ensure that school library resource centres are sources of contemporary literature to support these courses. Showcase your students’ work on your school website, as Jean Augustine SS has done with its NB3U podcast 63Three: A Podcast.
  • Build understanding of the strong connection between the seven teachings and Ontario teachers’ Ethical Standards of Practice, with use of resources such as Exploring the Ethical Standards for the Teaching Profession through Anishnaabe Art. Frame and display this artwork in your school (you can see me in the reflection, taking this picture of my “display in progress” at Cawthra Park SS).