Roots of Entanglement: Essays in the History of Native-Newcomer Relations by Myra Rutherdale & Kerry Abel & P. Whitney Lackenbauer

Author:Myra Rutherdale & Kerry Abel & P. Whitney Lackenbauer
Language: eng
Format: epub
Publisher: University of Toronto Press
Published: 2018-01-15T00:44:37.475000+00:00

15  See Marie Battiste, Decolonizing Education: Nourishing the Learning Spirit (Saskatoon: Purich Publishing, 2013).

16  M. Chandler and C. Lalonde, “Transferring Whose Knowledge? Exchanging Whose Best Practices? On Knowing about Indigenous Knowledge and Aboriginal Suicide,” in Aboriginal Policy Research: Setting the Agenda for Change, vol. 2, ed. J. White et al. (Toronto: Thompson Educational Publishing, 2004), 111–23; and M. Chandler and C. Lalonde, “Suicide and the Persistence of Identity in the Face of Radical Cultural Change,” presentation to the Assembly of First Nations National Policy Forum, 2005. Terese Fayden challenges the objectivity and neutrality of the 2001 US No Child Left Behind Act and finds that children learn through collaboration and copying, learning styles that contradict the perceived objectivity of standardized tests mandated in the American government policy. See Terese Fayden, How Children Learn: Getting Beyond the Deficit Myth(Boulder, CO: Paradigm, 2005), especially chapter 3. Also see K. Absolon and C. Willett, “Putting Ourselves Forward: Location in Aboriginal Research,” in Research as Resistance: Critical, Indigenous, and Anti-oppressive Approaches, ed. L. Brown and S. Strega (Toronto: Canadian Scholars’ Press, 2005), 97, 106–10; C. Kapasalis, “Aboriginal Occupational Gap: Causes and Consequences,” in Aboriginal Policy Research: Moving Forward, Making a Difference, ed. J.P. White et al. (Toronto: Thompson Educational Publishing, 2006), 87–99; Canadian Council on Learning, Redefining How Success Is Measured (Ottawa: Canadian Council on Learning, 2007); and National Council of Welfare, “First Nations, Métis, and Inuit Children and Youth: Time to Act,” vol. 127 (Ottawa: National Council of Welfare, 2007), for arguments that Indigenous learning in modern formal schooling must grow organically, be regionally specific, and account for differences among Indigenous peoples.

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