June 2012

First Nations

and

Métis Students:

A Faculty Guide

2

Table of Contents

Purpose of the Guide 3

Glossary of Terms 4

Demographic and Historical Overview of Aboriginal

People in Saskatchewan 7

Teaching from an Aboriginal Perspective and Facilitating

Success of Aboriginal Students 13

Who’s on Campus?

University of Regina 18

First Nations University of Canada (FNUniv) 20

Gabriel Dumont Institute (GDI) 23

Centre for Teaching and Learning (CTL) 25

Campus Contacts 27

Footnotes 28

Bibliography 30

3

First Nations and Métis Students: A Faculty Guide

This guide was created in partnership by the University of Regina, the First Nations

University of Canada (FNUniv, formerly the Saskatchewan Indian Federated College),

Gabriel Dumont Institute (GDI) and the Centre for Teaching and Learning (CTL).

The University of Regina, through its federation with the FNUniv and affiliation

agreement with GDI, maintains a student population with high representation of First

Nations and Métis students.

This guide is intended to give faculty and staff the opportunity to learn:

A historical overview of Aboriginal people in general and in Saskatchewan;

Information about the First Nations and Métis people‘s learning processes;

Tips and useful suggestions for you to consider when teaching Aboriginal

students;

Who‘s on campus? Learn about the University of Regina, FNUniv, GDI,

CTL;

Resources for you to contact to learn more about Aboriginal people.

This resource was made possible through the generous contributions and hard work of the

following people:

Gaylene Anaquod, former Communications Officer, SIFC/FNUniv

Calvin Racette, former Executive Director, GDI

Lisa Wilson, Director, GDI

James McNinch, former Director, Centre for Teaching and Learning and

current Dean, Faculty of Education

Carrie Bourassa, Associate Professor of Science, FNUniv

Herman Michell, former faculty member, Dept. of Science, SIFC/FNUniv and

current Executive Director of NORTEP-NORPAC

Dr. Mary Hampton, Luther College

Dr. Joan Roy, Professor Emeritus, Dept. of Psychology, University of Regina

Cara Bradley, Program and Communications Developer, Centre for Teaching

and Learning, University of Regina

Titilayo Olayele, Graduate Student Assistant, Centre for Teaching and

Learning, University of Regina

4

Glossary of Terms

Aboriginal – Aboriginal people are defined in Section 35 of the 1982 Canadian

Constitution as ―Indian, Métis and Inuit‖.

Assembly of First Nations (AFN) – The political body representing First Nations people

in Canada. The AFN was formerly known as the National Indian Brotherhood. For more

information, check out their website at www.afn.ca.

Centre for Teaching and Learning (CTL) - previously known as the Teaching

Development Centre (TDC) and the Centre for Academic Technology (CAT) aims to

enhance teaching and learning at the University of Regina by encouraging university

policies and practices that promote good teaching, providing services to support

instructional development initiatives, and acting as an instructional consultant and agent

of change.

Elder – An elder possesses sacred wisdom and sacred knowledge about First

Nations/Métis tradition and culture and transfers this knowledge in an oral tradition

through the generations. The First Nation community must accept an elder.

Federation of Saskatchewan Indian Nations (FSIN) – The political body representing

First Nations people in Saskatchewan. For more information, check out their website at

www.fsin.com.

First Nation – refers to a status/treaty Indian; usually used to refer to a politically

autonomous band under the Indian Act, a nation of First Peoples.

First Nations University of Canada (FNUniv) - The First Nations University of

Canada, previously known as the Saskatchewan Indian Federated College, has been

effecting change through education since its inception in 1976 by offering certificate

programs, bachelor- and master-level degrees that are fully accredited through the

University of Regina. It is the only First Nations-controlled post-secondary educational

institution in North America.

Gabriel Dumont Institute (GDI) – Owned by the Métis people of Saskatchewan, GDI

was formed in 1980 to serve the educational and cultural needs of Saskatchewan‘s Métis

community. GDI is the official education arm of the Métis Nation of Saskatchewan.

5

Indian – term with many usages: could be a person of Indian ancestry, a status Indian

under the Indian Act, or a treaty Indian.

Indigenous – Refers to all inhabitants indigenous to North America prior to contact with

Europeans and their descendants.

Inuit – northern Aboriginal peoples.

Métis – People born of, or descended from both European and First Nation parents.

According to the Métis Nation of Saskatchewan, a Métis person is one who self-identifies

as Métis, is distinct from other Aboriginal Peoples, is of historic Métis Nation ancestry,

and is accepted by the Métis Nation.”

Métis National Council (MNC) – The political body representing Métis people in

Canada. For more information, visit their website at www.metisnation.ca/.

Métis Nation of Saskatchewan (MNS) – The political body representing Métis people

in Saskatchewan. For more information, visit their website at www.mn-s.ca.

Michif – Michif is the heritage language of the Métis. The three Michif languages in

Saskatchewan combine varying amounts of French, English, Cree and Saulteaux,

resulting in three unique Michif languages. Besides being the name of a language,

Michif is also the name of a culture and a people within the Métis Nation.

Native – A group of people with common ancestry and who are socially, culturally,

politically and linguistically united.

Non-Status Indian – An Indian person who is not registered as an Indian under The

Indian Act, either because s/he or his/her ancestors were never registered, or because

status was lost through marriage or other provisions of the Act.

Reserve/Reservations – Blocks of land allotted for status/treaty Indians through

provisions in the Indian Act.

6

Senator – A First Nation or Métis Senator is a cultural and spiritual advisor to political

leaders. S/he provides guidance with regard to First Nation or Métis laws, customs,

government and history.

Status Indian – An Indian person who is registered as an Indian under The Indian Act

and thus recognized by the federal government as an Indian and accorded the

accompanying rights, benefits and restrictions of The Indian Act and related policies.

Treaty Indian – An Indian person whose forefathers signed a numbered treaty in which

land was exchanged for certain listed payments, such as money, tools, health and

educational benefits. The term is often used in the prairie provinces and is synonymous

with status Indians. All treaty Indians are also status Indians, however, not all status

Indians are treaty Indians because many status Indians in Canada never signed treaty.

7

Demographic and Historical Overview of Aboriginal

People in Saskatchewan

Demographic Snapshot

Saskatchewan is a province that lies in the heart of the grain belt and has a very diverse

population. Saskatchewan is often referred to as a ―treaty province‖ since it contains in

its boundaries six of the eleven numbered treaties in Canada – treaties 2, 4, 5, 6, 8 and 10.

Section 35 of the 1982 Canadian Constitution defines Aboriginal people as ―Indian,

Métis and Inuit‖. Saskatchewan has the highest per capita Aboriginal population in the

country (approximately 12% of the total Canadian First Nations population live in

Saskatchewan1) and this population is growing at a higher rate than the general

population of the province. Statistics show that, from 1991 to 1996, the First Nations

population in Saskatchewan grew by 22% in what was otherwise a relatively stable

provincial population.2 This trend continues today, with 141, 890 (approximately 12%)

of Saskatchewan residents identifying themselves as Aboriginal people3 and demographic

projections indicate that the Aboriginal proportion of Saskatchewan‘s population will

grow to 22-23% by 20314.

According to 2006 census data, Métis people accounted for 34% of Saskatchewan‘s

Aboriginal population, with First Nations people making up the other 66%.5 The

Aboriginal population is increasingly become urban; recent statistics reveal that

Many Aboriginal people live in the cities of Prince Albert (34%), North Battleford

(14%), Saskatoon (9%), Yorkton (7.2%) and Regina (9%).6

Not only is the Aboriginal population in Saskatchewan growing, but it is also very young.

The 2006 census also revealed that while the non-Aboriginal Canadian population is

aging, the Aboriginal population in comparison is not. Almost half (48%) of Canada‘s

aboriginal population is under 24 years of age.7 According to population projections

released by Statistics Canada in 2005, Aboriginal people could account for a growing

share of the young adult population over the next decade. By 2017, Aboriginal people

aged 20 to 29 could make up 30% of those in their 20s in Saskatchewan.8

8

Historical Links to the Present

The Importance of Treaties

Aboriginal people in Saskatchewan have unique histories and culture. It is important to

understand, however, that their history is also our history. Each one of us has an

obligation to understand our history, respect each other‘s culture and work together to

address issues that affect all of us.

As mentioned earlier, Saskatchewan is considered to be ―treaty territory‖. In addition to

the six numbered treaties, there are also seven Aboriginal languages spoken in

Saskatchewan including Cree, Saulteaux/Ojibway, Nakota, Dakota, Lakota, Dene and

Michif, which is the language of the Métis.

Our history – Aboriginal and non-Aboriginal alike – is rooted in treaties and the treaty

relationship. It is important to understand the significance of the treaties and how they

came to be. Long before the ―discovery of the Americas‖ indigenous peoples occupied

the land in North, Central and South America. They had their own distinct societies and

practiced their own cultural, political, economic and social traditions. Those traditions

included treaty-making and alliance building.9 Through the treaty-making process, First

Nation peoples resolved disputes and maintained peace and stability which were essential

factors in their political and economic well-being.

After European contact when colonization began the treaty process soon followed. When

the process came west to the prairies, First Nations people knew what to expect. Through

their past experience in treaty-making as well as through their own networks of

information sharing, they knew what happened during the treaty negotiations in Eastern

Canada and the United States and used that knowledge in their negotiations.10

The British Crown had a long-standing tradition of treaty-making – often signing treaties

when it wanted to acquire new territories, establish military or economic alliances and

create peaceful relations with other nations. Much treaty development was preceded by

the Royal Proclamation of 1763 that was issued by King George III. It created

―guidelines for peaceful expansion of territory in British North America [and] the

Proclamation recognized Aboriginal peoples as nations and protected their lands . . .it

stated that only the British government could acquire First Nations‘ lands – acquisition of

lands by private individuals or corporations was not permitted‖.11

Eleven numbered treaties were signed between the British Crown and First Nation

peoples between 1871 and 1921 – six of those eleven treaties are in Saskatchewan.

Treaties were seen as being beneficial to both First Nations peoples and the British

Crown. During the latter part of the 1800s, buffalo herds were disappearing, the fur trade

was depleted and First Nation peoples were suffering from smallpox and other deadly

diseases. At the same time, settlement was accelerating and their whole way of life was

changing.

9

For the British Crown, treaties were a way for the government to open Western Canada to

settlement and demonstrate its sovereignty. The Dominion Government was well aware

of the expansionist pressures in the United States to extend the American border

northward into Canada.12

Treaties were intended to be binding, on-going relationships which is reflected in the

terminology of the treaties which states that the treaty relationship is to continue ―for as

long as the sun shines, the grass grows and the waters flow‖.13

However, although treaties

were signed in good faith, it has become clear that there were major misunderstandings

about what treaties meant to each party. Understanding each other was difficult at the

time and the British Crown relied on written documentation while First Nation peoples

relied on oral history.

One of the major problems is that even though treaties were concluded, the Government

of Canada did not enact laws to implement the provisions of the treaties and relied on

policies such as The Indian Act. The policies were aimed at ―civilizing and assimilating‖

First Nations people and often ended up taking rights away from First Nations. For

example, First Nations people were no longer able to take part in their traditional cultural

and spiritual practices.14

Over the last century, The Indian Act controlled every aspect of the lives of First Nations

people, from religion to education to the implementation of a permit system that forced

First Nations people to obtain consent to buy, sell or lease everything from livestock to

tools. Indian Agents and Farm Instructors kept profits made by First Nations people.

Until 1951, First Nations people could not hire a lawyer, use the courts or obtain a

university degree and it wasn‘t until 1961 when they were legally entitled to vote in

federal and provincial elections.15

In recognizing the unfairness of the treatment of First Nations people, treaty parties are

now looking beyond The Indian Act to understanding the treaty relationship and

implementing the terms of the treaties to find a better way for the future that will be

beneficial to everyone.

Emergence of the Métis

While First Nations people have a unique history, so too do the Métis people. The term

―Métis‖ means, ―mixed blood people‖. The Métis were the offspring of French fur

traders from the North West Company or British and Scottish fur traders from the

Hudson‘s Bay Company and Cree or Ojibway women. The contemporary Métis identity

is rooted in culture so a heavy emphasis is placed on self-identity.

The Métis played a key role in the fur trade, acting as interpreters and intermediaries

between First Nations people and the fur trade companies. As their numbers increased,

they developed a new and unique Aboriginal language and culture. Their ―Michif‖

10

language mixed the French, English, Cree and Ojibway languages and their jigs

combined dances of both the Scottish and the plains First Nations dances.16

The majority of Métis people settled in the Red River area in Manitoba. In 1869, it is

estimated that over 9,000 Métis and approximately 1,600 European settlers lived in this

area, as it was a key fur trading area. The area was originally controlled by the Hudson‘s

Bay Company until they sold a majority of their rights to Rupert‘s Land to the new

Dominion of Canada in 1869.17

The Métis had river lots modeled after the French farming system. When surveyors from

the Government of Canada came to the area, they broke these long plots of land along the

river into many small parcels of land – as was the British tradition. The Métis resisted

the take-over of their homeland by the Dominion Government and several uprisings

occurred, including the ―Red River Resistance‖ at Fort Garry and the ―Northwest

Resistance‖ at Batoche, Saskatchewan.

After the Red River Resistance, the Métis formed a provisional government and, led by

Louis Riel, set out for Ottawa to negotiate for Métis rights. Negotiations resulted in

agreement that the Red River settlement would enter Confederation as the new Province

of Manitoba. Manitoba did, in fact, become a province in 1870 when the Manitoba Act

was passed. Shortly after the passing of the Act, the Dominion Government proceeded to

dispatch a military expedition to the Red River settlement to establish control over the

new province and Louis Riel fled to American territory in exile.18

In 1874 an amendment to the Manitoba Act called for the distribution of ―scrip‖ to Métis

adults in an effort to extinguish their title to land. The holder of money or land scrip was

entitled to a certain amount of land or money. With the decline of the fur trade and

buffalo hunt, many Métis were in desperate need for money and scrip was often sold to

keep families from starving. By 1884, two-thirds of the Métis people had moved out of

the Province of Manitoba mainly westward to the South Saskatchewan valley and

northern Alberta. They began to resume their demands for a land base; however, the

Dominion government ignored their petitions.19

In the spring of 1885, the Dominion government dispatched the military to the Batoche

region and engaged the Métis in an armed confrontation. Louis Riel and Gabriel Dumont

were the leaders of the resistance. Louis Riel was hanged for treason and Gabriel

Dumont went into exile in the United States.

Education

Before contact with Europeans, First Nations people had their own educational processes.

Education was a life-long undertaking and the goal was to become a responsible member

of society – every person was trained to do something and contributed to the overall well-

being of the community. Children were taught by all members of the community and the

elders were transmitters of knowledge and wisdom. A close relationship with the

11

environment and learning about the relationship with nature was an essential component

of a child‘s upbringing.20

When the British Crown began to settle the territory known today as Canada, education

become the primary instrument used to ―assimilate and civilize‖ First Nations people.21

The Dominion Government established residential and industrial schools following the

signing of the numbered treaties. The objectives were to not only ―civilize‖ and

―christianize‖ but also to teach reading, writing and arithmetic. Residential schools

needed to be self-sufficient, so one of the goals was also to teach children how to become

farmers and housekeepers. This would also allow First Nations people to eventually

assimilate into mainstream Euro-Canadian society.

Many children were taken from their families around the age of 5 or 6 years old and saw

their families perhaps once a year until they were 15 or 16 years old. They were not

allowed to speak their language or practice their spiritual and cultural customs. At

residential schools, children also encountered physical, sexual, emotional and mental

abuse.

Residential schools nearly destroyed First Nations communities and left a legacy of

despair that was not addressed until 1972 when the National Indian Brotherhood (now

known as the Assembly of First Nations) published a document entitled ―Indian Control

of Indian Education‖. The document was released in response to then Prime Minister

Pierre Trudeau‘s ―White Paper‖ which was put forth in 1969. The White Paper called for

the elimination of Treaty rights, the transfer of responsibility for First Nations people to

the provinces and the elimination of the Department of Indian Affairs and The Indian

Act.22

The National Indian Brotherhood proposed that First Nations people needed to have

greater parental responsibility and local control of education. In 1975, Dr. Lloyd Barber

became the President of the University of Regina and was able to work with First Nations

people in establishing the only First Nations owned and controlled post-secondary

educational institution – the Saskatchewan Indian Federated College. On June 21, 2003,

the Saskatchewan Indian Federated College officially changed its name to the First

Nations University of Canada.

Métis people had a different experience than First Nations people. For the most part,

Métis children who were born during the fur trade era were educated in one of two ways.

Those children who lived within First Nations communities were raised and educated in a

traditional First Nations manner. Those who lived within the fur trade community were

raised and educated in a Christian and European manner. Schooling was provided in

mission schools that were established near trading posts. Often, the male children were

sent to mission schools while the female children had a more traditional First Nations

education that was passed on by their mother who was often of First Nations descent.23

The quality of education deteriorated after the signing of the numbered treaties and the

Northwest Resistance in 1885. Some Métis children were allowed to attend Residential

12

or Industrial schools if there was room; however, education of Métis children was, for the

most part, haphazard at best. During this time, neither the federal nor the provincial

governments would assume responsibility for the rights and issues of Métis people. The

federal government contended that Métis had signed away their rights during the scrip

process while the provincial government felt that the responsibility for both First Nations

and Métis people should rest with the federal government. It was not until the release of

The Piercy Report in 1944, which cited the grave educational and socio-economic

conditions of Métis people, that the province finally began to pay attention. In 1947,

legislation was passed allowing Métis people access to formal public education.24

Although Métis children were finally allowed to attend public school, no attention was

paid to their culture or language. Today, the Métis have their own educational institution

in Saskatchewan, the Gabriel Dumont Institute (GDI). Despite the fact that the grave

socio-economic conditions of Métis people were also cited in The Piercy Report, little or

no attention was paid to those dispossessed Métis who were forced to live on government

road allowances. Those Métis came to be known as ―Road Allowance People‖.

13

Teaching From an Aboriginal Perspective and Facilitating

Success of Aboriginal Students

The material in this section is adapted from two sources: a paper “Teaching from an

Aboriginal Perspective” (2000) by Herman Michell, and a research report

“Strengthening the Circle: Facilitating Success of First Nations Students in a Non-

Native Post-Secondary Institution” (2000) by Joan Roy and Mary Hampton.

The research conducted by Roy and Hampton is based on data from four focus

groups that were conducted with First Nations students and professors from both

SIFC (predecessor of FNUniv) and the University of Regina. The research supports

Michell’s suggestion that “the professor/student relationship is the foundation for

facilitating success of First Nations students.”

The Centre for Teaching and Learning gratefully acknowledges the generosity of

these authors in allowing their work to be used in this guide. Michell, Roy and

Hampton agree on the importance of distributing this information as widely as

possible.

Introduction

Given the historical events that First Nations and Métis peoples have experienced, it is

important as post-secondary institutions to realize that people learn in different ways and

that often, the way we learn as individuals is rooted in our experiences. For First Nations

and Métis peoples, our experiences shape who we are, how we perceive the world and

how we learn.

This section is meant to serve as a guide for university teachers, but we must caution that

there are no ―prescriptions‖ of how to teach Aboriginal students. There has been

relatively little research done in this field. Generalizations can be dangerous and

education is a complex endeavour. We know there is a need to develop a variety of

pedagogical models. The following are suggestions that may work for you. Indeed the

humanistic and student-centred approaches identified below may well be appropriate for

all students. These suggestions, primarily from Michell‘s paper, are grouped according

to 5 themes identified by students and professors in the Roy & Hampton research:

Relationships, Curriculum, Teaching Methods, Teaching Style and Classroom Climate,

and Aboriginal Life Experience.

14

Theme One: The professor/student relationship is the

foundation for facilitating success of Aboriginal Students

1) Get to know your students. Honour the knowledge and skills students bring with

them into the classroom. Use these experiences as a basis for instruction. Build a

partnership based on mutual respect.

2) Do not humiliate students in front of their peers. Control your temper and instruct

in quiet patience. There is a time and a place for everything. Concentrate on the

behaviour and not the person. Be specific and offer guidance and direction.

3) Use humour appropriately. Self-deprecating humour and modesty are attributes

that many students appreciate.

4) Be accessible. Allow students multiple avenues and time where they can come

and see you to discuss assignments, lessons and problems.

5) First impressions always count. Demonstrate warmth and high expectations. Set

the tone, parameters and expectations of assignments in the first class. Be

consistent. Make sure the students understand by asking for feedback.

Theme Two: Including Aboriginal content in curriculum is a

tool for facilitating student success

6) Collaborate with Aboriginal elders to identify concept and content areas relevant

to culture and languages. Develop detailed and activity centred programs.

7) Actively engage in learning about Aboriginal history, colonization, culture,

languages, traditions, taboos and visions for the future. This will help you to

avoid classroom and community misunderstandings.

8) Concentrate on positive contributions made by Aboriginal people, but also show

the reality of their different living circumstances. Some live in urban and rural

and reserve environments.

9) Curriculum is organic and personal. Understand the oral tradition of narrative.

Actively ask questions and participate in Aboriginal communities, ceremonies,

gatherings, etc. Approach the elders and knowledge carriers of the community.

Learn about proper protocols when approaching elders – offer tobacco.

15

10) Critique the textbooks that you use in your courses. Many of them are Euro-

centric. They transmit values, norms, traditions, and stories of the cultures

producing them. Try to select texts that have an accurate portrayal of Aboriginal

experiences, and preferably by Aboriginal authors.

Theme Three: Teaching Methods: Learning is a Shared

Endeavour and Co-operative Experience

11) Use examples from Aboriginal contexts in order to explain concepts and lessons.

Start from what the student is familiar with and incorporate one aspect at a time

with the newer learning aspects. Focus on community concerns, issues and

problems – use local terms.

12) Encourage students to participate in what is learned, when it is learned, how it is

learned and how learning is assessed.

13) Use Aboriginal resource people in your courses. Be specific as to what you want

them to do or talk about. Ensure that it is in line with your course objectives.

14) Use a multi-sensory approach to teaching. The more input channels that are

accessed, the more likely it is that learning will occur. Different sensory channels

provide alternative memory anchors from which students can access information.

15) Use a variety of visual aids when explaining lessons, information and new

concepts. Many Aboriginal people are highly visual in how they come to

understand the world.

16) Traditional Aboriginal cultures have a rich and diverse array of approaches to

education. These approaches include experiential learning and storytelling, as

well as observation and apprenticeship. Use class discussions to balance lectures.

17) A good sequence for classroom instruction includes the following: review

material from last class – solicit questions – teach new content – solicit questions

– do an activity – review today‘s lesson.

18) Introduce problem-solving circles with scenarios that reflect Aboriginal

community realities.

19) Allow for peer teaching and group projects to encourage interaction where

students can freely participate verbally in private. Many Aboriginal students

appear shy when asked to speak up in public. Do not isolate them or put them ―on

the spot‖. Many Aboriginal cultures teach that we should listen more than we

should speak.

16

Theme Four: Teaching Style and Classroom Climate: “You

don’t take a class, you take a person.”

20) Let the students know that even though you are a university teacher, you are a

researcher and learner too. Be genuine. Say so when you don‘t know. Promote a

community of scholars. Humility is a teaching style.

21) Promote a sense of place and belonging in the classroom steeped in humility and

reverence for all life.

22) Do not attempt to ―rescue‖, ―save‖, or ―lower standards‖ for Aboriginal students.

Try to balance humanistic concerns with high expectations for achievement.

23) Show them their successes; provide feedback that is immediate and consistent.

Give praise that is specific. Some Aboriginal students prefer praise in private so

that they do not appear to be superior to their peers.

Theme Five: Understand the Life of Aboriginal Post-

secondary Students

24) Provide students the opportunity to explore their own identities and communities.

This will deepen their understanding of themselves as well as their local and

social world.

25) Do not ask Aboriginal students or expect them to be able to give a lot of

information about their cultures. This learning is life-long and acquired over a

lifetime. Some beliefs cannot be shared.

26) Allow enough time for a verbal response especially for Native language speakers.

They need time for second language processing. Do not interrupt the process and

do not allow other students to interrupt.

27) Become aware of communication patterns that are specific to different cultures.

For example, some Aboriginal people regard direct eye contact as confrontational.

28) Understand extended family obligations sometimes take precedence over school.

Appreciate that for some First Nations‘ and Métis students, life experience will

have been grounded in poverty.

29) Know too that First Nations‘ and Métis students deal with personal and systemic

racism on a daily basis.

17

30) Other barriers to success can be a lack of preparation for the university setting

because of their prior educational experience and a lack of appropriate role

models in their life. They may be the first person in their immediate family to be

attending university.

Conclusion

Roy and Hampton as well as Michell suggest that instructors adopt humility as a teaching

style, become more open-minded and accepting of the diversity of First Nations and

Métis students, and remain open to learning about Aboriginal cultures. Instructors must

also understand the life of Aboriginal students – who they are and where they come from.

Many students have experienced poverty, racism, and lack of positive role models or

influences in their lives that can impact on how they learn. As Michell points out, you

must not attempt to ―rescue‖, ―save‖, or ―lower standards‖ for Aboriginal students but

rather try to balance humanistic concerns with high expectations for achievement and

ensure that the students understand these expectations from the very first class.

The above are guidelines and examples to assist you in the classroom. For Aboriginal

people, learning has always been regarded as a life-long process and there are many ways

of teaching and learning. For instructors at the post-secondary level, it is important to

remember that all of us are on a life-long journey in the learning process.

“People perceive the world in different ways, learn about the world in different

ways, and demonstrate what they have learned in different ways. An

individual’s approach to learning and demonstration of what he or she has

learned is influenced by values, norms, and socialization practices of the

culture in which that individual has been enculturated”. 25

“Our results offer strategies for individual faculty members to use in facilitating

success. However, it would be a mistake to assume that as some individual

faculty members change attitudes and behavior, the success rate of [Aboriginal]

students will automatically increase. Changes need to be systemically and

societally implemented to make big differences. In addition, change must be

organizational in nature rather than in isolated subsystems of an educational

institution”.26

18

Who’s On Campus?

University of Regina

The University of Regina is a young and dynamic institution. Although we achieved

independence only in 1974, we have grown to10 faculties and 25 academic departments,

which have established reputations for excellence and innovative programs leading to

bachelor, master, and doctoral degrees. As well, teaching and research opportunities are

enhanced by 17 research units on campus.

Our main campus is located in the heart of Wascana Centre, a unique 930-hectare

development dedicated to education, recreation, culture, and the seat of government. The

new Campus and our historic 'old' campus provide an attractive work and study

environment for our students and nearly 1,700 faculty and staff.

The University of Regina has grown rapidly over the past few years. In the 2010/11

academic year, enrollment reached more than 14,200 full and part-time and the operating

expenditures were $152 million. The University also received $23.7 million in research

funding. Including capital and other spending, total expenditures were $230 million.27

Research efforts cover an impressive array of topics -- from alleviating the side effects of

chemotherapy to genetic control of grasshoppers to Native teacher training and distance

education.

The university has experienced impressive physical growth. From 1994 to 2009 campus

development led to an increase of more than 1.3 million square feet responding to the

needs of our faculty, our researchers and our students. In January of 1997, the $28 million

University Centre Building opened. This facility, since renamed the Dr. William Riddell

Centre, represents a unique partnership, bringing together the Students' Union, the

Faculty of Fine Arts, Student Services, a food court, and commercial enterprises. In the

fall of 2004, three new buildings opened:

a $38 million, 697-bed residence, which doubled capacity on campus;

a $32 million Centre for Kinesiology, Health and Sport; and,

the first phase of a $5.6 million emergency energy centre.

In 2009, the University of Regina developed a strategic plan entitled

mâmawohkamâtowin: Our Work, Our People, Our Communities.28

The Cree word

mâmawohkamâtowin means "co-operation; working together towards common goals".

The plan will position the University of Regina at the centre of this new Saskatchewan –

new in a cultural, economic, and demographic sense – rooted in and responding to the

needs and aspirations of all our partners, and reaching out to the world around the

university. The plan emphasizes three primary foci of the University‘s efforts:

Our Work: Teaching, Research, and Public Service

Our People: Engagement, Diversity, Success, and Esteem

Our Communities: Presence and Partnerships

19

An Aboriginal Focus

One of the fundamental priorities also outlined in mâmawohkamâtowin: Our Work, Our

People, Our Communities is building long-term relationships with First Nations and

Métis communities. That is, the University needs to "listen to, learn from, and work with

First Nations and Métis peoples and our colleagues at First Nations University of Canada

and the Gabriel Dumont Institute as we develop a comprehensive plan to build long-term

relationships, address the needs of First Nations and Métis learners, and reflect their

cultures across program areas and campus life‖.

The University of Regina is committed to achieving a representative workforce and

creating a welcoming environment for all employees. The University of Regina has been

an approved employment equity employer since 1989 and has been an Aboriginal

Partnership Agreement holder since May of 1999. Such agreements commit the

University of Regina to removing barriers to employment; auditing the workforce and

educational requirements and sharing that information with the external community; and

being proactive and open to partnerships with the diversity community.

In September 2000, the University of Regina signed a Memorandum of Understanding

with Saskatchewan Indian Federated College (now the First Nations‘ University of

Canada) to deliver the Aboriginal Cultural Awareness Program (ACAP) to university

administrative and academic departments. This program has evolved into the current

Aboriginal Awareness Training offered by Human Resources.

Overview of Aboriginal Awareness Training

The overall objectives of the program are to dispel myths and misconceptions, create

awareness of the historical factors that placed Aboriginal people in the current situation

they are in, to improve race relations and understanding of differing cultures by providing

information from an Aboriginal prospective, and to create knowledge of the current

agreements and initiatives that University of Regina has committed to. These sessions

also provide a safe atmosphere for any participant to ask questions in an open and non-

judgmental environment.

The Discovering Knowledge... Sharing a Path program is modelled after a Saskatchewan

Association of Health Organizations (SAHO) In Partnership training module. The

awareness training session is designed to be fun, educational and thought provoking.

Each session is a ½ day and can accommodate up to 30 people in a session.

Each Discovering Knowledge... Sharing a Path session includes the following topics:

Aboriginal Partnership Agreement

What is the Aboriginal Partnership Agreement?

Demographic reasoning, makes good business sense

20

Cultural Perspectives

An overview of the First Nations world view perspective on cultural beliefs and

teachings

An Elder will be in attendance to speak and answer questions

Historical Perspectives

Historical information regarding the Indian Act and the implications it had on

Aboriginal peoples from past to present

Treaties and Treaty Rights in Saskatchewan

The results, implication and current situation of Treaties and Treaty rights in

Saskatchewan

Introduction to the Métis

Historical overview of the Métis people, who they are and some of their past and

present-day struggles.

University of Regina, Environment

What have we done as an employer?

What do we need to do to improve our employee numbers?

What can you, as an individual person do?

Each participant receives a training manual and a "Discovering Knowledge... Sharing a

Path" workbook, supplying participants with an informational resource that will be

available after the session29

.

Information on upcoming offerings of ACP is available from Human Resources.

First Nations University of Canada

In 1976, very few First Nations youth attended university. The idea of a First Nations

University-College working in partnership with a provincial university seemed bold and

risky. Few believed it would work.

The SIFC (now FNUniv), created through a federated agreement between the University

of Regina and the Federation of Saskatchewan Indian Nations (FSIN), serves the

academic, cultural and spiritual needs of First Nations communities.

Few could foresee that today First Nations University of Canada would be a successful

national institution serving over 2000 students from across Canada.

FNUniv Mission

The mission of the FNUniv is:

21

to enhance the quality of life, and preserve, protect and interpret the history,

language, culture and artistic heritage of First Nations.

The First Nations University of Canada will acquire and expand its base of

knowledge and understanding in the best interests of First Nations and for the

benefit of society by providing opportunities for quality bi-lingual and bi-cultural

education under the mandate and control of the First Nations of Saskatchewan.

The FNUniv is a First Nations controlled university-college that provides

educational opportunities to both First Nations and non-First Nations students

selected from a provincial, national and international base.30

Effecting Change through Education

The First Nations University of Canada believes that higher education is a cornerstone,

which empowers First Nations to move forward and impact the future in positive and

creative ways. As a federated partner, it is independently administered, thus delivering a

full spectrum of benefits to ALL campus students, and their communities.

The FNUniv offers its university programs and services on three campuses – Regina

(Main Campus), Saskatoon, and Prince Albert (Northern Campus). It offers distance

education and community-based university classes to First Nations communities across

Canada. These are co-ordinated and delivered by Northern Campus.

The FNUniv offers certificate, diploma, bachelor- and master-level degree programs that

are fully accredited through the University of Regina. The FNUniv is also involved with

the University of Saskatchewan (Saskatoon, SK.) in certain programs.

The FNUniv has:

seen enrolment grow to over 2000 annually

graduated more than 3000 students into the workforce

gained a national and international reputation for excellence in academic pursuits—

close to 25 per cent of the student body comes from outside Saskatchewan

established a proven track record of sound financial and educational management

earned full membership in the Association of Universities and Colleges of Canada.

The First Nations University of Canada is the only First-Nations-controlled, post-

secondary institution in the country to be granted membership, making it part of the

decision-making process for university-level education in Canada, and opening doors

to many granting agencies that provide funds for research.

Meeting Needs

Statistics tell us that:

Canada‘s First Nation population is increasing rapidly.

22

Unemployment in First Nation communities has escalated to several times the

national average.

There are shortages of trained First Nation people in fields such as economics,

medicine, engineering, community planning, forestry, wildlife management, geology,

and agriculture.

These trends highlight the urgency to continue to focus on educating First Nations youth

to meet the educational and professional challenges of today and tomorrow. The FNUniv

plays a central role in facilitating the entry of First Nations people into Canada‘s

workforce. While education is a top priority for First Nations, the benefits of an educated

workforce clearly extend beyond First Nations communities to all Canadians.

It is important that First Nations students are educated within an atmosphere of cultural

affirmation and pride; it is also important that they interact with students from other

cultures in the Canadian mosaic—fostering greater cross-cultural understanding. It is

important that our non-First Nations students and other Canadians see the tangible

benefits of First Nations taking responsibility and effectively managing its Institution.

The First Nations University of Canada offers academic programming through the

Department of Professional Programs (Indigenous Education, Indian Social Work,

Business and Public Administration, Health Sciences and Nursing) and through the

Department of Interdisciplinary Programs (English, Indigenous Health Studies, Indian

Communication Arts, Indian Fine Arts and Indian Art History, Indian Languages,

Linguistics, Indigenous Studies, Environmental Health and Science, Resource and

Environmental Studies). FNUniv is leading in many areas of First Nations post-secondary

education.

The University also awards a significant number of scholarships annually.

In Partnership with the University of Regina

The First Nations University of Canada enjoys a unique position among First Nations

post-secondary institutions in Canada. While decidedly First Nations—and First Nations

controlled—the FNUniv exists in partnership with the University of Regina. The link

brings about cross-cultural interaction and carries significant academic benefits for both

institutions. FNUniv students access courses offered by the University of Regina.

Conversely, students enrolled at the University of Regina access courses offered by the

First Nations University of Canada. The partnership enables FNUniv to tap into a wide-

range of programs, services, and expertise from a respected and established university,

while still maintaining a distinct First Nations focus.

For more information, please contact FNUniv Office of Communications 306-790-5950

extension 2201.

23

Gabriel Dumont Institute

The Gabriel Dumont Institute (GDI) is the official education arm of the Métis Nation—

Saskatchewan (MNS) and the largest Métis educational institution in Canada. In 1980,

GDI was incorporated to serve the educational and cultural needs of Saskatchewan‘s

Métis community. The mission of the Institute is ―to promote the renewal and

development of Métis culture through research, materials development, collection and

distribution of those materials and the design, development and delivery of Métis-specific

educational programs and services."

GDI offers a wide variety of education opportunities and services for Métis people across

the province. Programs are offered at the university, technical, and upgrading levels.

Human resource development services are offered in a dozen Métis communities through

the Training and Employment arm of GDI. Each year dozens of scholarships are awarded

to Métis students by way of a Scholarship Trust established in 1985.

The longest running program of the Institute is the Saskatchewan Urban Native Teacher

Education Program (SUNTEP) offered in cooperation with the University of

Saskatchewan and the University of Regina. Since the program‘s inception in 1980,

SUNTEP has graduated over 1,000 students with their Bachelor of Education degree.

These graduates make not only economic contributions to the province but significant

social contributions as well.

In the fall of 2011, GDI released a report by economist Eric Howe on the importance of

closing the Aboriginal education gap. His findings include the revelation that Aboriginal

people who simply finish high school dramatically increase their lifetime earnings, and

by association, their quality of life. Finishing high school can mean anywhere from a

78% to a 134% increase in lifetime earnings for a Métis person.

As Aboriginal teachers, SUNTEP graduates have a unique opportunity to positively

influence the level of education attainment of Aboriginal students. SUNTEP graduates

act as role models to Aboriginal kids, helping them to stay in school, which leads not

only to narrowing of the Aboriginal education gap, but also to improved individual and

social benefits. Moreover, having an Aboriginal teacher also prepares non-Aboriginal

students ―for Saskatchewan‘s demographic future.‖

GDI also offers arts and science courses to its students through the Gabriel Dumont

College (est. 1994). In 2006, the Institute launched its Graduate Studies program, which

has supported dozens of Métis Master‘s and Doctoral students studying at universities

around the world.

The Dumont Technical Institute (DTI), which operates under the GDI umbrella, is

responsible for thousands of graduates in trades, health, business, and industry. In the

last ten years, DTI has contributed to the health sector by graduating hundreds of

Licensed Practical Nurses (LPNs). All DTI programs are community-based and are

24

strongly linked to local and regional labour markets. DTI also offers adult upgrading and

literacy programming. Programs are offered in over 20 locations in Saskatchewan.

Gabriel Dumont Institute Training and Employment (GDIT&E) offers career services to

Métis clients across Saskatchewan and operates community-based offices in a dozen

Métis communities. GDIT&E offers not only client support, but employer support as

well. Services include wage subsidies, summer student work experience, scholarship

matching, and ready workplace training. GDIT&E also actively forms partnerships with

interested employers to support employer links to the Métis workforce.

In total, GDI serves approximately 2,000 Métis clients and students each year.

In 1985, GDI established an endowment fund and scholarship program for Métis students

in Saskatchewan. Scholarships are awarded on the interest earned on capital investments

of over $2.5 million. Scholarship funds are administered by way of a charitable trust

agreement known as the Gabriel Dumont Scholarship Foundation II. The Gabriel

Dumont Scholarship Foundation II has provided scholarships to over 2,000 Aboriginal

students since 1986 and the total amount of scholarships awarded by the foundation has

surpassed the million-dollar mark. Scholarship trustees meet twice per year to administer

the awards. A wide variety of scholarships are available to Métis students. Details can be

found on GDI‘s website at www.gdins.org.

A Métis-specific library, and an award-winning publishing department, round out the

programs and services of the Institute. The GDI library is located in Regina and Prince

Albert and boasts one of the largest collections of Métis and First Nations materials. GDI

Publishing is recognized for its beautiful Métis-specific books and learning resources.

Dozens of GDI published books have won and been shortlisted for book and publishing

awards. Most recently, Gabriel Dumont: Li Chef Michif in Images and in Words by

Darren R. Préfontaine captured the Award for Publishing and the Book of the Year

Award at the 2011 Saskatchewan Book Awards.

GDI operates with a 12-member Board of Governors plus a Chairperson who is the MNS

Minister of Education. Each GDI Governor is selected from each of the 12 MNS

Regions. All Board members go through a three-step process for appointment that

includes nomination at a Regional Council meeting, followed by ratification and approval

by the Provincial Métis Council. Finally, approval by the Saskatchewan Minister of

Advanced Education, Employment and Immigration (AEEI) is required before an

individual is officially appointed to the Board.

All GDI Governors are Métis people who possess knowledge of the cultural, historical

and social circumstances of Saskatchewan‘s Métis. The collective skills of the Board of

Directors represent a number of different disciplines and perspectives. Some of the skill

set and training areas include education, finance and administration, business, human

resources, law, and communications, which taken together ensures a wide range of skills

and perspectives.

25

GDI has grown to become the most notable Métis educational institution in the world.

The unique composition of basic education, technical training, university, publishing,

human resource development, and cultural programming has made the Institute one of a

kind.

For more information, please contact GDI at 306-242-6070 and/or visit their website at

www.gdins.org.

Centre for Teaching and Learning

Previously known as the Teaching Development Centre and the Center for Academic

Technologies, The Centre for Teaching and Learning (CTL) strives to enhance a learning

centered environment at the University of Regina. The focus of CTL is on teaching and

learning, on exploring the nature of teaching and learning, on exploring how to make

sense of and how to improve teaching and learning, on learning how to conduct research

on teaching and learning, and on experiencing joy, excitement, and satisfaction in our

teaching/learning encounters.

The Centre‘s mission is to enhance teaching and learning at the University of Regina by

encouraging university policies and practices that promote good teaching, providing

services to support instructional development initiatives, and acting as an instructional

consultant and agent of change.

The goal of the Centre is to support on teaching and learning across the university. To do

this it provides the following services.

Resources:

Handbooks - A comprehensive guide for Graduate Student Teaching Assistants answers

many questions about seminar, lab, and classroom teaching.

Website - The CTL has its own website, which houses extensive teaching-related

resources, as well as links to other instructional development offices and websites.

Consultations:

Observations - Instructors who wish can invite a CTL member to observe their classes

and provide confidential feed-back on specific components including instructor manner,

teaching style, student-instructor interaction, class-room dynamics, and lesson coherency.

26

Video-recording - Instructors may wish to see for themselves what they look and sound

like in the class. The CTL will arrange and pay for a technician to tape your class and

give you the recording to review.

Peer Mentoring - The CTL can arrange for a colleague from the same or a different

department to collaborate with you on strategies for improving or changing some element

of your teaching. Advice and suggestions can also be sought from the Centre for

Teaching and Learning.

Teaching Dossier Preparation - Being recognized for your teaching begins by knowing

how to document your teaching development. Finding a balance between self-evaluation,

peer assessment and student ratings can be complicated. Providing evidence of student

learning can be even more problematic. The CTL will show you how to get started.

Programs:

Teaching Development Days - At the start of the fall and winter terms, are workshops

are offered for Graduate and Undergraduate Teaching Assistants which focus on the

practical aspects of lecturing, and working with students in classrooms, seminars, and

labs.

Graduate Citation Program- This is a flexible non-credit optional program leading to a

teaching citation for graduate students. Elements of this program include: learning theory,

teaching philosophy, instructional strategies, evaluation techniques, course design,

evaluation and preparation of a teaching dossier. Various readings, internet reviews, and

other appropriate tasks will be assigned throughout the duration of the program.

Seminars/Workshops - Throughout the year the Centre for Teaching and Learning offers a

number of different seminars and workshops. The centre offers workshops and seminars

on ‗Just in Time Teaching‘, ‗Campus Teaching Supports‘, ‗the Scholarship of Teaching

and Learning‘, and ‗Teaching Innovations‘

Research - We also engage in research into emerging technologies for teaching and

learning and provide outreach and support within the faculties and departments for

instructors to learn new skills in their own environments.

The Centre for Teaching and Learning will continue to:

Advocate for ethical and professional policies and practice that promotes good

teaching and teaching accountability,

Articulate a vision of effective teaching for the entire university,

Encourage responsibility for reflective professional development,

Foster a collegial community of university teachers engaged in scholarly teaching and

the scholarship of teaching.

Please contact the CTL at ctl@uregina.ca or 337-2400 with suggestions, advice, or

questions.

27

Campus Contacts

First Nations University of Canada (general inquiries) 306-7905950

First Nations University of Canada, Student Success 306-790-5950

ex. 3001

Gabriel Dumont Institute (general inquiries) 306-242-6070

Gabriel Dumont Institute (SUNTEP Regina program) 306-347-4110

Gabriel Dumont Institute Scholarship Coordinator 306-657-5719

University of Regina Centre for Teaching and Learning 306-337-2400

University of Regina Aboriginal Student Centre 306-337-3158

University of Regina, Aboriginal, Diversity & Employment Consultant 306-585-5627

University of Regina, Harassment, Discrimination Prevention & Conflict Resolution

Services 306- 585-5400

28

Footnotes

1 2006 Census: Aboriginal Peoples in Canada in 2006: Inuit, Métis and First Nations.

http://www12.statcan.gc.ca/census-recensement/2006/as-sa/97-558/p2-eng.cfm

2

Office of the Treaty Commissioner, 2000, p. 9.

32006 Census: Aboriginal Peoples in Canada in 2006: Inuit, Métis and First Nations.

http://www12.statcan.gc.ca/census-recensement/2006/as-sa/97-558/p2-eng.cfm

4 Population Projections by Aboriginal Identity, 2006-2031.

http://www.statcan.gc.ca/pub/91-552-x/91-552-x2011001-eng.htm

5 2006 Census: Aboriginal Peoples in Canada in 2006: Inuit, Métis and First Nations.

http://www12.statcan.gc.ca/census-recensement/2006/as-sa/97-558/p2-eng.cfm

6 ibid.

7 ibid.

8 ibid.

9

Office of the Treaty Commissioner, 2000, p. 10.

10

ibid, pgs. 10-11.

11

ibid, p. 12.

12

ibid, pgs. 12-14.

13

SIFC ACAP Module 1, Facilitator‘s Guide, 1999, p. 13.

14

Office of the Treaty Commissioner, 2000, p. 14.

15

ibid, 2000, pgs. 14-16 and SIFC ACAP Module 1, 1999, pgs. 18-20.

16

SIFC ACAP Module 1, Facilitator‘s Guide, 1999, p. 9.

17

ibid, p. 14.

18

ibid, p. 14.

19

ibid, p. 15.

20

ibid, p. 25.

29

21 ibid, p. 25.

22

ibid, p. 30.

23

ibid p. 27.

24

ibid, p. 27.

25

Herman Michell, 2000, p. 2.

26

Roy and Hampton, 2000, p. 68.

27 University of Regina Profile. http://www.uregina.ca/profile/

28

University of Regina Strategic Plan 2009-2014. http://www.uregina.ca/home/strategic/

29

Aboriginal Awareness Training, University of Regina.

http://www.uregina.ca/hr/careers/working/workforce-initiatives/awareness-training.html

30

First Nations University of Canada Mission. http://www.fnuniv.ca/index.php/mission

30

Bibliography

Brizinski, Peggy. Knots in a String: An Introduction to Native Studies in Canada, (2nd

Edition). University of Saskatchewan: University Extension Press, 1993, pgs.

406 – 414.

Furrie, Adele. First Nations and Métis of Saskatchewan: A Demographic Profile.

Published by Adele Furrie Consulting, March 31, 1998, pgs. 3, 8.

Michell, Herman. ―Teaching from an Aboriginal Perspective”. August 2000, pgs.

2, 19 – 21.

Office of the Treaty Commissioner of Saskatchewan. Treaty Awareness Speakers’

Bureau: An Introduction to Treaties. Published by Office of the Treaty

Commissioner, pgs. 9-14.

Roy, Joan and Hampton, Mary. ―Strengthening the Circle: Facilitating Success of First

Nations Students in a Non-Native Post-Secondary Institution”. December 2000,

Pgs. 2 – 5.

Saskatchewan Indian Federated College. Aboriginal Cultural Awareness Program,

Modules 1 and 3, Facilitator’s Guide, 1999, pgs. 9, 13 – 15, 23, 25, 27, 30

(Module 1) and p. 4 (Module 3).