Educating Our Educators (March 2011) - Algoma District School Board

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construction of the arbour ( an open walled hut with a cedar floor and willow thatched roof that houses the hostdrum).The host drum is specifically invited to sing traditional songs, handed down over the centuries at theOpening and Closing Ceremonies.During certain times of the Pow-Wow no pictures are allowed (e.g., Grand Entry, honour songs or flagsongs).Men: traditional dancers wear their deerskin regalia, grass dancers wear their colourful regalia andlong flowing fringes, and fancy dancers wear brilliantly coloured regalia and dance in a very energeticmannerWomen traditional dancers (wear deerskin dresses with fringes and carry fans and shawls staying firmlyconnected with the earth when they dance), traditional dancers jingle dancers (do healing dances and weardresses covered in metallic cones) and fancy shawl dancers (look like beautiful butterflies as they whirl with theirlong fringes and shawls).It is important for students to understand all components and it is appropriate to ask an individual tocome in and share their teaching with the class. It is not appropriate to organize a Pow-Wow in yourclass by having students make drums and dress upSweat Lodge CeremonyThe sweat lodge ceremony is used by Aboriginal peoples as a way to seek prayer, healing and purification. Not allAboriginal peoples participate in a sweat lodge ceremony which goes back to keeping the Cultural Continuum in mind.The ceremony didn't exist until the influence of European culture (alcohol) had corrupting effects such as wife andchild abuse behaviour on the Aboriginal culture. Prior to the pre-contact with the Europeans, no alcohol existed forAboriginals. Participating in a sweat lodge ceremony brought one back to the traditional ways of living. The sweatlodge would make the peoples sweat out the toxins in their body, repair the damage done to their spirits and acquireanswers and guidance from the spirits, creator and mother earth. A medicine man and/or woman would be present inthe ceremony.The sweat lodge ceremony occurs in a lodge (varies in size) which is at least 10 feet long across and 3-4 feet high in themiddle. There's a pit of red-hot firestones in the middle which is referred to as the belly button of Mother Earth. Theentrance is closed and the ceremony begins once the Grandfather spirits are present in the pit. The water drumcalls for the spirit guides and the four directions. The sweat lodge keeper pours water until the spirits tell the keeperto stop, at which point, prayers, songs and chants occur in the lodge to purify one’s spirit. The sweat lodge keeperdeciphers.Educating Our Educators – Educating Our Aboriginal StudentsRevised March 201156
SmudgingSmudging is a purification ceremony that is practiced among many aboriginal peoples in North America.Similar to the sweat lodge ceremony, smudging is a healing ritual and cleanses the body, mind and soul.However the actual practice of the smudging ceremony is simpler than that of a sweat lodge and therefore itis commonly practiced by oneself or in collectively at other ceremony, gatherings, serious discussions, orjust to start the day.It is taught through oral tradition that when the Great Spirit placed the four kingdoms here on mother earth –mineral, plant, animal and human, that four sacred plants entered into an agreement with us humans. Thesefour plants agreed to sacrifice their lives so that we could have their purifying smoke to cleanse with and topray with, maintaining a balance within ourselves and each other, in exchange for our respectful treatment ofthem. This means that we are to pick these plants with honor, asking for permission and giving thanks,taking only what is needed and not damaging the plant. The four plants that entered into this agreementknown as the sacred medicines include: sage, sweet grass, cedar and tobacco.Cultural Smudging ProtocolThe Algoma District School Board respects and supports the Aboriginal, cultural practices associated withthe use of the four sacred medicines.The ADSB recognizes and supports Aboriginal traditions practiced in schools and facilities by students, staffand Aboriginal partners for cultural events and meetings.Algoma District School Board will permit the use of the four sacred medicines in connection with Aboriginalcultural practices at cultural and educational events, meetings, and relevant classroom presentations.Cultural Sensitivity ProtocolEffective January 1, 2009 the Algoma District School Board officially recognizes and supports the culturalpractices associated with the various heritages represented by the students and staff within its organization.These practices include cultural and educational events, meetings and relevant classroom presentations,being sensitive not to impinge on the rights of others.Both of these protocols are attached as a resourceEducating Our Educators – Educating Our Aboriginal StudentsRevised March 201157
Page 2 and 3:
Table of ContentsIntroduction page
Page 4 and 5:
According to the 'Ontario First Nat
Page 6 and 7: This is just the beginning of a pos
Page 8 and 9: In June 2007, ADSB formed the Abori
Page 10 and 11: 5. In most Aboriginal cultures, the
Page 12 and 13: Some of the more common nature of A
Page 14 and 15: TerminologyThere are many terms use
Page 16 and 17: Apology - Prime Minister Harper off
Page 18 and 19: schools. Aside from providing compe
Page 20 and 21: Reserve - A tract of land, the lega
Page 22: Canada’s Aboriginal PeopleEducati
Page 26 and 27: First NationsFirst Nations is a ter
Page 28 and 29: The InuitThe Inuit and the LandThe
Page 30 and 31: OjibweThe Ojibwe are an Algonkian-s
Page 32 and 33: highly mobile lifestyle of the Mét
Page 34 and 35: Educating Our Educators - Educating
Page 36 and 37: Canadian society did not challenge
Page 38 and 39: The Spanish schools comprised of St
Page 40 and 41: ImpactsThe loss of family and commu
Page 42 and 43: Today Communities are working toget
Page 44 and 45: About Aboriginal and Treaty RightsW
Page 46 and 47: These Treaties have never been abri
Page 48 and 49: First Nations Code of EthicsThere a
Page 50 and 51: Traditional WisdomThe Seven Gifts -
Page 52 and 53: Medicines (Four Sacred Plants)Tobac
Page 54 and 55: The people of the Martin Clan were
Page 58 and 59: Metis TraditionsMetis FlagThe horiz
Page 60 and 61: The Inuit Culture and FamilyThe Inu
Page 62 and 63: Igloo - An igloo translated some ti
Page 64 and 65: Creating a Welcoming Learning Envir
Page 66 and 67: Office/Front Foyer/Student Services
Page 68 and 69: Why Involve Elders and/or Senators?
Page 70 and 71: Elder Protocol - Metis Senator Prot
Page 72 and 73: In Our Schools: Intentionally plan
Page 74 and 75: Building Capacity with Educators Wo
Page 76 and 77: National Aboriginal Day: June 21Nat
Page 78 and 79: Building Strong PartnershipsAborigi
Page 80 and 81: The logo of “Shki-niigaawii-ag”
Page 82 and 83: Algoma University has over the last
Page 84 and 85: ADSB has the privilege to meet and
Page 86 and 87: First Nations Education Directors/C
Page 88 and 89: First Nations of OntarioAamjiwnaang
Page 90 and 91: Educating Our Educators - Educating
Page 92 and 93: Appendix iiFor ADSBSchool Administr
Page 94 and 95: • Avoid interrupting our Elders
Page 96 and 97: Figure 1.0 - An Aboriginal Model of
Page 98 and 99: Many of the adoptees, who are now a
Page 100 and 101: Nations of Lost Soulshttp://www.nat
Page 102: together in partnership.A cornersto
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Educating Our Educators (March 2011) - Algoma District School Board

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