Indigenous knowledge in education systems - Assignment Example

Indigenous Studies 301 Challenges of integrating Indigenous knowledge into education systems Bopp et al. (2004) outline that, in the indigenous education, learning continues throughout the human life cycle, from embryonic and early stages of life and early childhood to adult and old age. For instance, the Aboriginal people see education and learning as a process that arises before birth and continues even long after the normal formal education is over. Learning at one particular stage has implications and effects for subsequent stages i.e. an adult or aged individual who has not had the chance to fully develop during growth may have to address his or her growth needs in a later date (Bopp et al., 2004). According to Bopp et al. (2004), contemporary education systems fail to recognize or appreciate indigenous education and knowledge. This may be due to the multifaceted kind of learning that requires attention and wholesomeness of individuals in contrast to contemporary learning that can be single faceted. Indigenous knowledge standards in education observe key conditions for learning and human transformations in education indicating gaps within contemporary education systems where learning is plain and result oriented. As circumstances of real life shift over time, the challenge for the Aboriginal people has constantly been to interpret laws to allow their continuing survival, as both physically and spiritually strong people (Bopp et al., 2004). This challenge persists and extends to Aboriginal education system as well. Indigenous knowledge(s) have been in existent for thousands of years (Bopp et al., 2004). They have survived major transformative forces and social upheavals and yet have retained their core practices, values, and beliefs. As both Indigenous and non-Indigenous people begin implementing the paradigm shift into holistic education, in which the wisdom and understanding of indigenous peoples is acknowledged as unique to their world views the process is getting difficult day by day (Bopp et al., 2004). The majorities of teachers that implement this system are from the outside world, are not indigenous and have inadequate or no knowledge of the people or the system that they are implementing. To the original or indigenous people, these are an immigrant people (the implementers) with a different way of behaving, being, thinking, and doing making implementation of their system of knowledge very difficult and challenging (Bopp et al., 2004). In reference to Bopp et al. (2004), implementing holistic education system is challenging because the student meets the system in the course of their growth contrasting its key significance of life-long process. By not teaching the youngsters their language and ways of doing things while they are still young, the contemporary classroom teachers are gesturing that the traditional knowledge, language, and skills are of little significance (Bopp et al., 2004). The students in the contemporary setting begin to think of themselves as some beings less or superior than indigenous people. They are projected to learn to use a language other than theirs, to learn particular values that are often in conflict with theirs, and to learn a “better” way of doing and seeing things. It becomes challenging to change the students’ mindset (Bopp et al., 2004). The common curriculum framework and the First Nations, Metis and Inuit education policy framework The Common Curriculum Framework for the Language and Culture Programs of the Aboriginal Kindergarten to the twelfth Grade was developed as a collective effort. The effort encompassed the Western Canadian Protocol Aboriginal Languages Working Group and the Elder Advisors and, with contributors from British Columbia, Alberta, Manitoba, Northwest Territories, Yukon, and Saskatchewan. The paper was intended to serve as a framework that would reflect the universal beliefs and values integral in Aboriginal cultures in acknowledgment of the pedagogical issues in the Aboriginal system of education (Bopp, et al. 2004). In reference to Bopp et al (2004), the First Nations, Inuit and Métis education policy framework of 2002 that was developed by Alberta Learning, in partnership with Native Education Policy Review Advisory Committee Representatives and Elders, was envisioned to demonstrate the department’s guarantee to enhance educational opportunities and chances for Aboriginal learners and students in Alberta. Additionally, it was intended to develop and progress an ongoing exchange of ideas with other education stakeholders and Aboriginal communities (Bopp et al., 2004). The initiated frameworks share the voices of indigenous elders speaking on the relationship Laws. These laws include humanity’s Relationship with the Natural World; humanity’s Relationship with one another; humanity’s Relationship with themselves; reconstruction and Colonization. Additionally the framework addressed the Aboriginal Education in a Perspectives-based language and Culture and Education; Local Control; and Aboriginal Rights (Bopp et al., 2004). Contribution of these initiatives to Indigenous education in systems of education Through these initiatives, the indigenous wisdom and knowledge in indigenous education can contribute to holistic learning (Bopp et al. 2004). Aspects like racism will be scrapped away as learners begin to appreciate the significance of ‘knowing one another and their backgrounds’ become important. The Aboriginal cultures share a value and belief that people must live in harmonious and respectful relationships with nature, with themselves and one another. The relationships are overseen by what are recognized as laws that are gifts from the Creator. The laws are essentially spiritual, instilling all life aspects. This perspective is very important as it expresses a learning and knowledge acquisition where relationship building is paramount (Bopp et al., 2004). The purpose of the developed framework was to support the enhancement and revitalization of Aboriginal knowledge and languages (Bopp et al., 2004). The framework consists of learning outcomes varied areas encompassing culture and language in different development levels. Culture and Language programs seek to provide students and learners with Aboriginal skills and perspectives to find balance within themselves, to live respectfully and peacefully with themselves, with one another and with the land, and to play a part in revitalizing Aboriginal cultures and languages. Through this education and learning can become holistic as learners will learn both contemporarily and traditionally (Bopp et al., 2004). The developed the First Nations, Métis, and Inuit (FNMI) Education Policy Framework was intended to help, guide planning and evaluate the Aboriginal learner and student programming (Bopp et al., 2004). It was also designed to assist stakeholders to recognize their respective roles in enhancing the realization of First Nations, Métis and Inuit learner or student educational goals. The vision and idea of the framework is for First Nations, Métis and Inuit to recognize lifelong learning ambitions and potentials through an accountable, leading and responsive public education system in Aboriginal system of education (Bopp et al., 2004). References Bopp, Judie et al. (2004). The Sacred Tree: Reflections on Native American Spirituality. Twin Lakes, WI: Lotus Press Read More