Some Thoughts on Qallunaat Teacher Caring in Nunavut

Berger, Paul D.

doi:10.22329/jtl.v4i2.120

Cited by 12 publications

(9 citation statements)

References 24 publications

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“…These comments are consistent with Berger's (2007) reflections about teacher expectations and positive learning environments for Indigenous settings. He suggests that a warm and caring environment where a teacher is seen as part of 'the team' and maintains high expectations for all students and takes into consideration their diversity and how this will be accommodated, is essential for supporting learning.…”

Section: Right From the Beginning I Knew This Year Was Going To Be Gosupporting

confidence: 81%

Seeking a Pedagogy of Difference: What Aboriginal Students and Their Parents in North Queensland Say About Teaching and Their Learning

Lewthwaite

Osborne

Lloyd

et al. 2015

AJTE

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Section: Right From the Beginning I Knew This Year Was Going To Be Gosupporting

confidence: 81%

Seeking a Pedagogy of Difference: What Aboriginal Students and Their Parents in North Queensland Say About Teaching and Their Learning

Lewthwaite

Osborne

Lloyd

et al. 2015

AJTE

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“…Wotherspoon (2006) noted that cultural relevance in terms of pedagogies and materials might not be sufficient: "For any teacher working in an Aboriginal community context, there are strong pressures to transform their actions well beyond the simple introduction of curricular materials and pedagogical styles deemed appropriate for Aboriginal learners" (p. 677). We agree with Wotherspoon that more is needed than appropriate reading materials, for example, and also with Berger (2007), who found that good intentions and caring about one's students are not enough. While these are important, they must be underpinned by an awareness of why change is needed, and what more is needed.…”

supporting

confidence: 74%

“…Staying with it, whether as a teacher educator in a program such as ours, or as an ECT in a northern community, calls for particular qualities of perseverance and flexibility. Berger (2007) suggested, "A high level of commitment, but also reflection, growth, advocacy, and collaboration with Inuit [and other Indigenous communities], is needed" (p. 1).…”

mentioning

confidence: 99%

An Exploratory Case Study of One Early Career Teacher’s Evolving Teaching Practice in Northern Canada

Murray-Orr

Mitton-Kukner

2017

mje

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This paper focuses upon the case of one early career teacher, Don, a participant in a longitudinal study examining the transfer of learning about literacy practices from pre-service teacher education to the classrooms of secondary content area teachers. We followed Don from his B. Ed. program into his first two years of teaching in an Indigenous community in northern Canada, with a focus on how his pedagogical content knowledge and his culturally relevant pedagogical practices developed. This case traces Don’s journey from his goals and plans at the end of his teacher education program, through his feelings of uncertainty near the end of his first year of teaching, to his growing confidence in his second year of teaching.Cet article s’intéresse au parcours de Don, un enseignant en début de carrière et participant d’une étude longitudinale examinant le transfert des apprentissages en termes de pratiques en alphabétisation, de la formation des futurs enseignants à l’enseignement d’un contenu pédagogique en classe de secondaire. Nous avons suivi le parcours de Don dès son programme de baccalauréat en éducation et pendant ses deux premières années d’enseignement au sein d’une communauté autochtone du Nord canadien. Nous nous intéressons particulièrement à ses connaissances pédagogiques liées au contenu et aux pratiques pédagogiques culturellement pertinentes qu’il a développées. Cette étude de cas explore l’aventure de Don, de ses buts et objectifs à la fin de son programme de formation en enseignement, en passant par l’insécurité ressentie vers la fin de sa première année de pratique jusqu’à une confiance grandissante au cours de sa deuxième année d’enseignement

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Section: Education In Nunavut Todaymentioning

confidence: 99%

“…The creation of the Nunavut Education Act in 2006 was the result of community consultations and contains the community's expectations for education (Berger, 2007). The control of education at the community level is understood to be of the utmost importance if education is to fulfill its promise in Nunavut (Berger, 2007, McGregor, 2010. However, the assimilation of Inuit continues because the schools remain southern models, and are predominately staffed by Qallunaat, resulting in curriculum, resources, and teaching methods being saturated with Qallunaat culture and social norms (Berger, 2007).…”

Section: Education In Nunavut Todaymentioning

confidence: 99%

Education as Reconciliation: Resorting Inuit Nunangat

McKechnie¹

2015

JCT

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Education is stated as the number one priority of the Government of Nunavut's Sivumiut Abluqta mandate. The Nunavut education system is seen by many as failing to provide Inuit with the promise of supporting Inuit economic and social well-being. Today in Nunavut, there is a growing awareness of the effects of past colonialist polices and the need for individual and group healing. However, within the current education reforms, there is little discourse that reflects this colonialist history and how it continues to shape education in Nunavut. This paper seeks to answer the following questions: How did the transition from an autonomous lifestyle on the land, to a dependent lifestyle in communities, affect Inuit society? How are the intergenerational affects of this transition manifested in the classrooms of Nunavut? How can the education system facilitate a public discourse that supports healing and reconciliation? As a high school social studies teacher in Nunavut, I am primarily interested in addressing the role of Qallunaat (non-Inuit) teachers working in Nunavut. As part of the effort across Canada to find meaningful ways of reconciling the relationship between Aboriginal and non-Aboriginal Canadians, I see myself as an educator as having an important role in this process of reconciliation. I will discuss the complex interplay of colonialist policies, intergenerational trauma, attachment, and change through the lens of Paulo Freire's Pedagogy of the Oppressed. I will argue that understanding how intergenerational trauma continues to shape education in Nunavut is crucial in creating a shared narrative, that can ultimately lead to reconciliation by bringing individuals together in partnerships, to undertake the healing process and social reform.

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Some Thoughts on Qallunaat Teacher Caring in Nunavut

Abstract: Qallunaat (non-Inuit) teaching Inuit students in Nunavut risk being agents of the continuing colonialism of EuroCanadian schooling (Berger, 2005). I argue that for a Qallunaat teacher to be a caring teacher this and related issues must be faced.

Cited by 12 publications

References 24 publications

Seeking a Pedagogy of Difference: What Aboriginal Students and Their Parents in North Queensland Say About Teaching and Their Learning

Seeking a Pedagogy of Difference: What Aboriginal Students and Their Parents in North Queensland Say About Teaching and Their Learning

An Exploratory Case Study of One Early Career Teacher’s Evolving Teaching Practice in Northern Canada

Education as Reconciliation: Resorting Inuit Nunangat

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