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A brighter future begins
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The Martin Family Initiative (MFI) launched the Promising Practices in Indigenous Education Website (PPW) in December 2009. PPW is a virtual library/clearinghouse of curriculum resources and research for policy makers, researchers, health professionals, community workers and funders, those who work directly and indirectly with Indigenous students. Its goal is to improve elementary and secondary Indigenous student success.
PPW collects and publicizes curriculum materials, learning strategies, relevant policies and research, Early Childhood Education resources, Parent/Community Engagement, and other promising initiatives. The website hosts curriculum guides, videos, research papers, and resources for Indigenous and non-Indigenous teachers and learners. It also provides links to other Indigenous education organizations.
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From our most recent outreach:
Source: First Nations Health Authority
Summary: COVID-19 is a new disease caused by the novel coronavirus. In March 2020, the World Health Organization declared COVID-19 a global pandemic.
The FNHA is working with provincial and federal partners to actively monitor and respond to the pandemic. We have created these pages to help BC First Nations people and their healthcare providers and community leaders get the information they need to deal with the challenges posed by the pandemic and keep themselves and others safe.
This is not the time to lower our guard against COVID-19. We need to continue to protect each other, especially our Elders and people who are vulnerable, through physical distancing and hand-washing. Stay strong and stay the course during this pandemic – however long it takes.
Source: Saskatchewan Government - Health
Summary:As of August 4, 2020, all child care services as defined in The Child Care Act, 2014, are limited to a maximum of 25 children per building space. This may mean 25 children per facility or, in the case of larger facilities where area permits, a facility reconfigured to allow a maximum of 25 children in one defined area. These areas must be separate for each group and need to be separated by a barrier (floor to ceiling barriers not necessary) that can prevent children, toys and other items from crossing over. The child-to-adult ratios and usable floor space requirements for the child care areas must align with the Child Care Guidelines for Care and The Child Care Regulations, 2015.
Groups of children and the staff members assigned to them must stay together throughout the day and cannot mix with other groups. Staff should remain with the same group. Groups must be within in the same room/space at the same time, including pickups and drop-offs, meal times, playtime and outdoor activities.
Children are restricted to attending a single facility to reduce transmission risks. All child care facilities located within special care or personal care homes are subject to all general restrictions and must have private entrances and separate spaces so there are no shared common areas. There must be no interaction between children and residents of the home.
Source: Alberta Education
Summary: These sample lesson plans support Education for Reconciliation through the inclusion of First Nations, Métis, and Inuit perspectives; treaty education; and residential schools’ experiences, with learning outcomes identified in the current Alberta Programs of Study for Grades 1 to 9 in Science.
Each sample lesson plan includes content(s) or context(s) related to one or more of the following aspects of Education for Reconciliation:
• diverse perspectives and ways of knowing of First Nations, Métis, or Inuit, including values, traditions, kinship, language, and ways of being;
• understandings of the spirit and intent of treaties; or
• residential schools’ experiences and resiliency.
Source: Native Knowledge 360
Focus: Secondary students
Summary: This online lesson provides perspectives from Native American community members, images, objects, and other sources to help students and teachers understand the efforts of Native Nations of the Pacific Northwest to protect and sustain salmon, water, and homelands.
Source: Wolastoqiyik Wahsipekuk First Nation
Summary:This project was developed from a simple idea: to reconnect the members of the Wolastoqiyik Wahsipekuk community with the language of their ancestors: Wolastoqey latuwewakon.
Since the only remaining speakers of this language are mainly English speakers, there were no learning tools available for French-speaking Wolastoqiyik.
This trilingual tool is a first. Not only does it aim to promote the survival and learning of our ancestral language, but also to bring together all of our nation's different communities, whether they are in Quebec, New Brunswick or in Maine.
Our ancestral language, Wolastoqey Latuwewakon, is our wealth, our collective heritage. It describes our way of life, our traditions, our values. It honours our land and gives us access to our precious heritage.
So let's talk now: Wolastoqewatu! Our ancestors hear us!
Source: Première Nation de Wolastoqiyik Wahsipekuk
Sommaire: Ce projet a été développé à partir d’une simple idée: celle de reconnecter les membres de la communauté Wolastoqiyik Wahsipekuk avec la langue de leurs ancêtres: le wolastoqey latuwewakon.
Comme les seuls locuteurs restants de cette langue s’expriment principalement en anglais, il n’y avait pas d’outils d’apprentissages disponibles pour les Wolastoqiyik francophones.
Cet outil trilingue constitue une première. Non seulement il vise à favoriser la survie et l’apprentissage de notre langue ancestrale, mais aussi à rapprocher toutes les différentes communautés de notre nation qu’elles se trouvent au Québec, au Nouveau-Brunswick ou dans l’État du Maine.
Notre langue ancestrale, le wolastoqey latuwewakon est notre richesse, notre patrimoine collectif. Elle décrit notre mode de vie, nos traditions, nos valeurs. Elle honore notre territoire et nous donne accès à notre héritage si précieux.
Alors, parlons maintenant : Wolastoqewatu ! Nos ancêtres nous entendent !
Source: University of British Columbia
Focus: Elementary Students
Summary: This site provides links to a wide array of lesson plans related to Indigenous Education.
Summary: Indigenous Peoples have an implicit understanding of food security and sustainable diets derived from place-based knowledge and livelihoods spanning thousands of years. Informed by their local knowledge and guided by conceptions of living well, Indigenous Peoples are the custodians of a large part of the world’s biodiversity and natural resources. Recent local, national, and international efforts are bringing forward the vast knowledge of Indigenous Peoples to better document food biodiversity and its cultural and nutritional contributions to human well-being. Our intent is for this publication to recognize the contributions of Indigenous Peoples in northern North America to our global heritage of food knowledge.
This web publication has the purpose to describe and to reference the published literature on traditional animal foods known and used by Indigenous Peoples of northern North America. We present information on the locations of the cultures whose peoples have used, and often continue to use, these foods. The publication focuses on Canada, Alaska, Greenland and the northern United States of America, but many of the animal species presented here also occur in the northern latitudes of Europe and Asia. In sum, we present data for 527 species of animals, drawing information from over 490 ethnographic sources, an additional 91 unique sources reporting nutritional information, and 357 sources containing basic biological information.
Homelessness among Indigenous Peoples in Canada: The impacts of child welfare involvement and educational achievement
Summary: Existing evidence suggests that child welfare involvement has a deleterious impact on Indigenous peoples in Canada in terms of increasing their risk of becoming a visible or hidden homeless individual. Visible homelessness is generally understood as those individuals found sleeping in parks, cars, shelters, or on the streets and other locales such as in abandoned buildings or under bridges. Whereas the hidden homeless are those who find interim accommodations with friends, family members, and acquaintances. Although in saying this, many of the visible homelessness scenarios can also be considered hidden. Regardless, all situations of homelessness reflect uncertainty, lack of safety, and an increased vulnerability to abuse and exploitation. The pathways to homelessness are rooted in structural deficits in the society, which are multiplicative and intersectional in nature. They include housing affordability, oppression, conditions of physical and mental well-being, employment and employability, as well as family support and community connection. On the other hand, the greater the educational achievement experienced by Indigenous peoples the less the risk of being subjected to homelessness.
The premise of this paper is that Indigenous Peoples are multiplicatively oppressed and that these intersecting sites of oppression increase the risk of Indigenous P,eoples in Canada becoming homelessness.