Addressing the Rights of Indigenous Peoples in Education: A Critical Analysis of Indigenous Education Policy

The national Truth and Reconciliation Commission of Canada has challenged governments and school boards across Canada to acknowledge and address the damaging legacies of residential schooling while ensuring that all students gain an adequate understanding of relations between Indigenous Peoples and non-Indigenous peoples. This article explores the dynamics and prospects for effective change associated with reforms in elementary and secondary education systems since the release of the Commission’s Calls to Action, focusing on the policy frameworks employed by provincial and territorial governments to guide these actions. The analysis examines critically the overt and hidden messages conveyed through discourses within policy documents and statements. The key questions we address include: What do current education policy frameworks and actions regarding Indigenous Peoples reveal about government approaches to education and settler–Indigenous relationships in Canada? To what extent is effective reconciliation possible, and how can it be accomplished in the context of institutional structures and discourses within a White settler colonial society? The findings reveal that substantial movement towards greater acknowledgement of Indigenous knowledge systems and incorporation of Indigenous content continues to be subordinated to or embedded within Western assumptions, norms, and standards.

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Discourse Of Indigenous Education Policy: The Malaysian Case

International Journal for Innovation Education and Research ◽

10.31686/ijier.vol3.iss10.453 ◽

2015 ◽

Vol 3 (10) ◽

pp. 126-140

Author(s):

Mohd Roslan Rosnon ◽

Sara Chinnasamy

Keyword(s):

Education Policy ◽

Inclusive Education ◽

Indigenous Peoples ◽

Teaching And Learning ◽

Indigenous Education ◽

Educational Systems ◽

Education Development ◽

Orang Asli ◽

The Right ◽

Analytical Approaches

United Nations Declaration on the Rights of Indigenous Peoples (UNDRIP) was created to give Indigenous peoples the right to determine their own educational system. In article 14 it is stated that, Indigenous peoples have the right to establish and control their educational systems and institutions, providing education in their own languages, in a manner appropriate to their cultural methods of teaching and learning. Since the 56 years of independence, Orang Asli has never been neglected or excluded from the governments planning in ensuring their education development. Following Foucault analytical model, this paper discusses how knowledge that constitutes power highlights the way the governing systems work in Indigenous education policy. Furthermore, this paper also deliberates on participation by the Orang Asli and the power held by them to influence the creation of education policy through three main ideas; governmentality, power/knowledge and discourses which are analytical approaches by Foucault. Based on this discussion, we can get a clear picture and better understanding the possibility of improvements in Indigenous people educational opportunities and the possibility of a more all-inclusive education development policy.

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Indigenous Education and Human Rights

International Journal on Minority and Group Rights ◽

10.1163/138548707x247419 ◽

2007 ◽

Vol 14 (4) ◽

pp. 425-453 ◽

Cited By ~ 5

Author(s):

Noam Schimmel

Keyword(s):

Human Rights ◽

Indigenous Peoples ◽

Indigenous Education ◽

Cultural Continuity ◽

Human Right ◽

Language And Culture ◽

The Social ◽

Majority Culture ◽

Educational Programmes ◽

The Right

AbstractThe right to an education that is consonant with and draws upon the culture and language of indigenous peoples is a human right which is too often overlooked by governments when they develop and implement programmes whose purported goals are to improve the social, economic and political status of these peoples. Educational programmes for indigenous peoples must fully respect and integrate human rights protections, particularly rights to cultural continuity and integrity. Racist attitudes dominate many government development programmes aimed at indigenous peoples. Educational programmes for indigenous peoples are often designed to forcibly assimilate them and destroy the uniqueness of their language, values, culture and relationship with their native lands. Until indigenous peoples are empowered to develop educational programmes for their own communities that reflect and promote their values and culture, their human rights are likely to remain threatened by governments that use education as a political mechanism for coercing indigenous peoples to adapt to a majority culture that does not recognize their rights, and that seeks to destroy their ability to sustain and pass on to future generations their language and culture.

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《臺灣蕃人事情》報告與日治初期官方原住民教育政策的形成

彰化師大教育學報 ◽

10.53106/181983092020120035003 ◽

2020 ◽

Vol 35 (35) ◽

pp. 065-080

Author(s):

張耀宗張耀宗

Keyword(s):

Indigenous Peoples ◽

Education System ◽

Indigenous Education ◽

Early Period ◽

Subsequent Development ◽

Anthropological Perspective ◽

Official Report ◽

The Difference ◽

Similarity And Difference ◽

Appropriate Education

本文主要目的在於從《臺灣蕃人事情》報告，來看日治初期官方原住民教育政策之形成。《臺灣蕃人事情》是民政部事務囑託伊能嘉矩和粟野傳之丞呈給民政長官後藤新平的覆命書，此覆命書係為實施蕃人教育預作準備。本書大部分內容由人類學調查所組成，可作為從人類學的角度看待教育的特殊視角。在蕃人教育措施準備上，覆命書中提及針對各族原住民「開化發達」的程度不同，給予適當之教育措施。對照日本總督府隨後原住民教育政策之發展，覆命書確實有其若合符節之處，也有差異之處。會有差異之處的原因，在於殖產部門所管轄的原住民區域，發展出與文教部門不同的原住民教育措施。  The main purpose of this article is to analyze the relation between the formation of the official indigenous education policy in the early period of Japanese colony and the report “The History and Custom of Taiwan Indigenous Peoples ". “The History and Custom of Taiwan Indigenous Peoples “was the official report for the Chief of the Civil Affairs, Goto Shinpei, by two officials of Department of Civil Affairs, Ino　Kanori and Suo Chuanji. The purpose of survey was the preparations for educating indigenous peoples. Most part of this report was based on field study, which could help to see education from an anthropological perspective. For establishing an education system for indigenous peoples, it divided to the different levels of civilization of each different ethnic group of indigenous peoples, and then gave each an appropriate education. Comparing the subsequent development of the indigenous education system that Taiwan Governor’s Office of Japanese initiated, it found there were some similarity and difference between the official report and the practical policy. The reason for the difference based on the development of indigenous educational policy that was different from the educational unit in the indigenous areas under the jurisdiction of the developmental department.

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EL CAMINO DE LA EDUCACION DE LOS PUEBLOS INDIGENAS EN EL DEPARTAMENTO DEL CAUCA, COLOMBIA: de la etnoeducación a la educación propia

movimento-revista de educação ◽

10.22409/mov.v7i13.40812 ◽

2020 ◽

Vol 7 (13) ◽

Author(s):

Javier Alfredo Fayad

Keyword(s):

Indigenous Peoples ◽

Indigenous Education ◽

El Paso ◽

Indigenous Communities ◽

History Of ◽

Education Model ◽

Education Projects ◽

Cultural Forms ◽

The Way

En este artículo se propone valorar las formas, prácticas y propuestas que las comunidades indígenas han elaborado en función de sus proyectos de educación propia, como resultado de presiones y luchas ante el modelo de educación oficial. La historia de implementación de la educación en las comunidades indígenas ha sido la negación de sus idiomas y formas culturales a partir del modelo de educación evangelizadora, republicana y estandarizada. Los cambios en ese camino muestran el paso de la etnoeducación a la educación propia indígena, que se reconoce en Colombia gracias a la Constitución de 1991 y a las luchas de las comunidades por transformar el modelo institucionalizado de educación, al proponer una educación que reconozca los principios culturales, los idiomas, las lógicas otrasde los pueblos indígenas. Los aportes de los pueblos Nasa y Misak en el departamento del Cauca demuestran la riqueza de cómo se viene investigando, indagando y tratando de fortalecer una propuesta educativa desde las comunidades. THE PATH OF EDUCATION OF INDIGENOUS PEOPLES IN THE DEPARTMENT OF CAUCA, COLOMBIA:from ethnoeducation to own education ABSTRACTThe purpose of this article is to discuss the practices and proposals of education projects that indigenous communities have elaborated, against the official education model. The history of implementation of education in indigenous communities has been the negation of their languages and cultural forms based on the evangelizing, republican and standardized education model. The changes in this path show the passage from ethnoeducation to indigenous education itself, recognized in the 1991 Constitution. The contributions of the Nasa and Misak peoples in the department of Cauca demonstrate the way that they are trying to strengthen an educational proposal from the communities.Key-words: Ethnoeducation. Own education. Accompaniment. Recognition of differences. Knowledge relationships.

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Pueblos originários y educación: De la colonialidad a las experiências decoloniales en Brasil y Chile

Education Policy Analysis Archives ◽

10.14507/epaa.28.4751 ◽

2020 ◽

Vol 28 ◽

pp. 163

Author(s):

Juan Guillermo Mansilla ◽

José Rubens Lima Jardilino

Keyword(s):

Latin America ◽

Indigenous Peoples ◽

Latin American ◽

Indigenous Education ◽

Theoretical Perspective ◽

Return Of Results ◽

Documentary Analysis ◽

Abstract Knowledge ◽

History Of ◽

Written Sources

This article on the education of indigenous peoples in Latin America is a synthesis of an approximation of studies on the history of Education of indigenous peoples (schooling), taking Brazil and Chile as a case study. It represents an effort of reflection of two researchers of the History of Latin American Education Society (SHELA), who have been studying Indigenous Education or Indigenous School Education in Chile and Brazil, from the theoretical perspective of “coloniality and decoloniality” of indigenous peoples in Latin America. The research is based on a comprehensive-interpretative paradigm, whose method is linked to the type of qualitative historiographic descriptive research considering primary and secondary written sources, complemented with visual data (photographs). The documentary analysis was made from material based on primary written sources, secondary and unobtrusive personal documents. The study included three distinct phases in the process of producing results: 1) a critical review of the data of our previous research, in addition to the bibliographic review of research results regarding the presence of the school in other indigenous cultures of the Americas; 2) capturing and processing of new data; and 3) validation and return of results with the research participants. Content analysis was carried out in order to reveal nuclei of central abstract knowledge, endowed with meaning and significance from the perspective of the producers of the discourse, as well as knowledge expressed concretely in the texts, including their latent contents.

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