Our Children Our Future Our Vision - People for Education

Our Children, Our Future, Our Vision
2. First Nation Education In Ontario
Although First Nation education in Ontario is often framed in terms of a jurisdictional dispute
between the federal and provincial governments, the fact is, Indigenous Nations in what is now
Canada have had their own educational and knowledge systems for millennia. Since time immemorial,
Indigenous peoples have engaged in life-long learning exchanges between the generations
that constantly evolved over time to reflect local realities. 12
This right to educate our own people comes from our inherent right to be self-determining, which
is based in part, on our status as sovereign Nations. 13 This right was also recognized in our treaty
relationship with the Crown, but was ignored during the many generations which suffered under
colonial Indian policies which focused on assimilation. This section provides an overview of the
various stages First Nation education has been through. It will look at the importance of traditional
Indigenous knowledge, how the treaties protected our right to education and the imposition of
federal Indian policy on our communities. 14 The idea is to provide those unfamiliar with this history
with a context from which to understand the current issues.
(a) Traditional Indigenous Knowledge
“I am 34 years old and I do not know how to speak Ojibwe, I think
there is something very wrong with that” (Community member)
There are thirteen Indigenous Nations in Ontario, namely the Algonquin, Mississauga, Ojibway, Onondaga,
Mohawk, Seneca, Oneida, Cayuga, Tuscarora, Cree, Odawa, Pottowatomi and Delaware. Each of
these sovereign Nations developed their own languages and knowledge systems. 15 These knowledge
systems supported their complex political and governance systems, laws, rules, defense and trading
systems. Each in turn has used their languages, cultures and traditions to provide a sound context
for which to raise their children so that they grow up happy, healthy, and knowledgeable, with strong
Indigenous identities. These identities are based on our connections to our ancestors, our relations with
our families, communities and Nations, and a sense of obligation for future generations. 16
There has been a tendency by outside researchers and observers to categorize Indigenous knowledge
as frozen in time – something that is more along the lines of a belief system versus a knowl-
12 RCAP, vol.3, supra note 6 at Chapter 5.
13 RCAP, vol.2, part 1, supra note 6 at 163-184. See generally: T. Alfred, Wasase: Indigenous Pathways of Action and
Freedom (Toronto: University of Toronto Press, 2005). T. Alfred, Peace, Power, Righteousness: An Indigenous
Manifesto (Don Mills: Oxford University Press, 2008).
14 In this report, I will use the terms “Indigenous” and “First Nation” to refer to both individuals and Nations. The term
“First Nation” will also be used to refer to Indian bands unless the context requires otherwise. The terms “Aboriginal”,
“band” and “Indian” will only be used where contextually relevant. This report focuses exclusively on the
Indigenous Nations and First Nations in Ontario and should not be taken to reflect the histories, goals or aspirations
of the Inuit or Métis.
15 Manifesto, supra note 11 at 2.
16 P. Palmater, Beyond Blood: Rethinking Indigenous Identity (Saskatoon: Purich Publishing, 2011) [Beyond Blood].
Chiefs of Ontario
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