“This is the Whiteman’s Law”: Aboriginal resistance,bureaucratic change and the Census of Canada, 1830–2006

Census information of some form has been collected in Canada since the 1611 census of New France. Aboriginal people, identified or not, have been included in these enumerations. The collection of this information has had a profound impact on Aboriginal people and has been an element that has shaped their relationship with the dominant society. In response, Canadian Aboriginal people have often resisted and refused to co-operate with census takers and their masters. This article is an examination of this phenomenon focused on the censuses conducted in the post-Confederation period to the present. A census is made to collect information on populations and individuals that can then be used to configure and shape social and political relations between those being enumerated and the creators of the census. However, the human objects of the census are not just passive integers and they have resisted its creation in a number of ways, including being “missing” when the census is taken, refusing to answer the questions posed by enumerators or even driving them off Aboriginal territory. A census identifies elements of the social order and attempts to set them in their “proper” place and those who do not wish to be part of that order may refuse to take part. Archivists and historians must understand that the knowledge gained in a census is bound with the conditions of own creation. This has been noted by contemporary Aboriginal researchers who often state that the archival record of their people often distorts history and reflects the ideas and superficial observations of their Euro-Canadian creators. Changes to the Census of Canada since 1981, have increased the participation rate and therefore changed the nature of the record.

Exploring anomalies in Indigenous student engagement: findings from a national Australian survey of undergraduates

Increases in participation by Aboriginal and Torres Strait Islander students in higher education across Australia continue to be promising. However, it is also known that Indigenous students' attrition, retention and completion rates remain areas of concern. In this paper, we report our findings from an analysis of Indigenous student responses to the 2009 Australasian Survey of Student Engagement. Overall, Indigenous Australian students express positive responses in relation to engagement, but are more likely than non-Indigenous students to be planning to depart. We explore this somewhat unexpected anomaly, whilst also suggesting that much more needs to be known about our Indigenous students, including, for example, whom they may interact with at university; where they turn for support; and why they may decide to leave. Our findings strongly indicate that better national and institutional data are needed to address the current gaps in knowledge relating to Indigenous student populations in Australia and around the world.? In this paper, the term ‘Indigenous’ refers to Australian students who are of self-declared Aboriginal and/or Torres Strait Islander background, while ‘non-Indigenous’ refers to all other Australians.     

Preservice teachers’ learning with Yuin Country: becoming respectful teachers in Aboriginal education

The ownership of Aboriginal knowledge and the Aboriginal perspective presented in school curriculum is always with Country. A number of preservice teachers were taken to a sacred story, “Gulaga a Living Spiritual Mountain,” to participate in an elective subject to engage in respectful reciprocal relationship with Country. The spirituality of Country is unknown to many preservice teachers, consequently the concept of Country as teacher in a respectful reciprocal relationship was unfamiliar. Engaging in Aboriginal ways of knowing, learning, and behaving provides an opportunity for preservice teachers to initiate a relationship with Country to respectfully implement Aboriginal perspectives in their own teaching. This article not only examines how preservice teachers developed a relationship with Country, but also importantly demonstrates how a relationship between Country, researcher, all the participants, and the research can inform respectful behaviour in reculturalising Aboriginal perspectives.     

Improving the participation and engagement of Aboriginal and Torres Strait Islander students in business education

Most Australian universities have among their goals to increase the number of Aboriginal and Torres Strait Islander students at their institutions. In the Australian higher education context, Aboriginal and Torres Strait Islander students are seriously under-represented, particularly in business education compared to other disciplines. An understanding of why a larger proportion of Aboriginal and Torres Strait Islander students do not choose to study a discipline that provides promising employment opportunities, is fundamental to improving the status quo. This paper reviews the literature to identify key barriers to Aboriginal and Torres Strait Islander students’ participation and engagement in business education. Apart from multiple general barriers to participation in higher education, factors specific to business as a profession and as an academic discipline are also considered. The paper then discusses a number of strategies Australian educational institutions could pursue when seeking to increase participation and engagement of Aboriginal and Torres Strait Islander students in business. Drawing on the review, the paper concludes with recommendations for higher education institutional policy to further improve Aboriginal and Torres Strait Islander student participation and engagement in business studies.     

Bridging western and First Nations thought: Balanced education in Whitehead's philosophy of organism and the sacred circle

The sacred circle offers a perspective for interpreting and theorizing about human development valuable in shaping the education of First Nations and non-First Nations students. For those of us in a western materialist culture who are interested in coming to understand what the sacred circle might offer, it is necessary to address assumptions in our own culture. This paper proceeds in four parts to facilitate such an understanding. Part One formulates the importance of a culturally self-critical approach to understanding education based in the sacred circle. Part Two presents the sacred circle as a pattern used to interpret meaning in First Nations education. Part Three examinesinterconnectedness through (a) whitehead's criticism of western scientific epistemology and his idea of education for balanced development, and (b) through the creator, mother earth and the Four Directions reflected in the sacred circle. Part Four interprets aholistic apprehension approach to education based in (a) Whitehead's notion's of intuition and imagination for balanced development from the sacred circle perspective, and (b) through the sacred circle in the vision quest ceremony.     

Border work: Teachers’ expressions of their literacy-related professional development needs in a First Nations school

This paper reports on a case study of teachers’ expressions of their literacy-related professional development needs in a First Nations school located in Ontario, Canada. The paper construes the work of the teachers as “border work” and argues that their literacy teaching work was complex and tied to an ongoing legacy of colonialism. Four interrelated themes are discussed. The paper recommends improving compensation and job security for educators in First Nations schools and supporting them to see themselves as knowledgeable professionals who can entertain sophisticated notions of literacy that consider its relationship to situation including culture.     

加拿大原住民与非原住民的收入差异

从加拿大2001年的人口普查中抽取3％的样本数据,分析了原住民和非原住加拿大人之间工资和薪金的差异,发现注册印第安人、梅蒂斯人与非原住民的年收入和周薪在跨组和组内都有显著差异。这种差异在很大程度上是由于人口、人力资本、职业以及这三种人口的区域差异。     

Indigenous knowledge and the machinist metaphors of the bricoleur researcher

This paper explores the intersection between critical methodologies and Indigenous knowledge. It is especially concerned with the ways in which the metaphors associated with the bricoleur researcher – tools and production – conceptualize Indigenous knowledge to that of an ecology and environmental work. This limits the appreciation for and engagement with narrative, and the ways in which “ecological” knowledge is embedded in narrative practices and interpretive processes. The author puts the work of Anishinaabe novelist and theorist Gerald Vizenor in conversation with the writings of J. Kincheloe as a way not only to contrast the central metaphors in critical and Indigenous methodologies, but similarly to highlight the differences between a bricoleur language of research and an Aboriginal language of survivance.     

A cross-cultural comparison of numeracy skills using a written and an interactive arithmetic test

This study applied two arithmetic tests, one written and one one computer-based interactive, to samples of primary school children from two populations, one suburban non-Aboriginal and one rural Aboriginal. The results from the written test were significantly (p?&;lt;?0.001) better for the non-Aboriginal children than for the Aboriginal children. This was not the case with the results from the computer-based interactive test. The study used Rasch-based methodology to reduce the results from the two tests to a common scale, to ascertain whether the Aboriginal children performed better (in relation to the non-Aboriginal children) in the computer-based than in the written test. The study found that this was the case, and concluded that the results from the computer-based test exhibited less cultural bias against the Aboriginal children than the written test.     

Locating knowledge

ABSTRACT

This paper arose from a discussion of the richness of languages used to describe different landscapes of Australia and how the landscape provides the affordances for the language created from this land. More importantly, each language embodies its place and associated world view. This paper looks at how information technology (IT) is supporting knowledge-sharing through approaches used in Indigenous community IT practice and projects to enhance multimedia repositories of knowledge. The origin of any archive is important, in terms of access and control of the use of this material, but also it is important in teaching, to provide the context and connectedness when presenting the material. A collection of knowledge resources can be used to recreate online flexible learning environments around engineering on country and traditional knowledge practices. IT can provide an interactive interface for people wishing to learn the material, through games or worksheet-style activities. Various case studies and their analysis illustrate the way IT can be used to share this knowledge in a legitimate manner across landscapes and cultures. In particular the aim is to understand how authentic this approach can be in view of concerns over appropriation or co-option of Aboriginal knowledge.