institutional context, a variety of priorities and issues will be identified by participants and a variety of solutions will be proposed and attempted. It is appropriate then that support for distributed leadership allows for a variety of situations rather than providing a single prescription.
This Resource Portfolio for the P.A.C.E.D Distributed Leadership Model provides support for a range of elements of distributed leadership through the provision of resources that will assist in actioning initiatives. These resources include templates for role identification, reflection, provision of feedback, presentations, posters and websites. The Resource Portfolio provides integrated examples of distributed leadership in action, based on experience in the RMIT Student Feedback and Leadership Project.
The examples reinforce the diversity possible when a single project is actioned through distributed leadership.
• Review what is happening & lessons learned
• Establish a common understanding of FG student success
• Collaborate - World Cafe
o Share best practices & lessons learned
o Discuss FG student success
o Look at assessment of FG student success
o Plan for next steps
Aboriginal women with higher levels of education had slightly higher employment rates than non-Aboriginal women in 2011. Specifically, 81.8% of Aboriginal women with a certificate, diploma or degree at the bachelor level or above were employed, compared with 79.5% of their non-Aboriginal counterparts. The same pattern held true for all three Aboriginal identity groups: First Nations, Métis and Inuit women.
The importance of positive youth development cannot be overstated. We strive to foster healthy mental/emotional, social, spiritual and physical development in our children. Alarmingly high Aboriginal youth suicide rates in some areas call for
an increased understanding of how protective factors and risk-taking behaviours influence youth development. This may help us develop strategies to increase positive outcomes for Aboriginal youth. This paper will provide an overview of the impact of loss of cultural continuity and identity on positive youth development.
The purpose of this paper is to examine the factors affecting the success of First Nations learners in education in Canada and the types of initiatives required to support the successful transition of First Nations learners to post-secondary. A description of First Nations peoples and a brief overview of the historical context of education for First Nations in Canada will assist the
reader in understanding the reality of First Nations communities and schools, and the impacts on First Nation learners. It is these experiences that prompt the design, development and delivery of specialized programs and services required to assist First Nations students with their transitions to post-
secondary education.
Year after year, school boards receive reports echoing what many before them have concluded — that First Nations, Inuit, and Métis students don’t achieve as highly, or graduate as often as the average Alberta student.
Educators often call it the “achievement gap” — a large, measurable difference in how Indigenous students fare in school compared to students overall.
Critics have suggested that the practice of psychology is based on ethnocentric assumptions that do not necessarily apply to non-European cultures, resulting in the underutilization of counselling centres by minority populations. Few practical, culturally appropriate alternatives have flowed from these concerns. This paper reviews experiences from a doctoral-level practicum in
counselling psychology that targeted aboriginal and international university students outside of the mainstream counselling services at a western Canadian university over a two-year period. It recommends an integrated approach, combining ssessment, learning strategy skills, and counselling skills while incorporating community development methodology. The paper concludes
with recommendations for counsellor training that will enhance services to both international and aboriginal students.
Critics have suggested that the practice of psychology is based on ethnocentric assumptions that do not necessarily apply to non-European cultures, resulting in the underutilization of counselling centres by minority populations. Few practical, culturally appropriate alternatives have flowed from these concerns. This paper reviews experiences from a doctoral-level practicum in
counselling psychology that targeted aboriginal and international university students outside of the mainstream counselling services at a western Canad- an university over a two-year period. It recommends an integrated approach, combining assessment, learning strategy skills, and counselling skills while incorporating community development methodology. The paper concludes with recommendations for counsellor training that will enhance services to both international and aboriginal students.
Aboriginal people in Canada are sharply under-represented in science and engineering occupations; more can be done to increase the relevance of learning and engagement of Aboriginal students in science and technology. Choosing careers in science and technology will benefit Aboriginal students directly through employment, but more importantly they can make a
tremendous contribution to Canada from the unique perspectives to science and technology based on the values implicit in Aboriginal knowledge and ways of knowing. Past experience has shown that filling positions in science and technology with Aboriginal people is highly desirable, as non-Aboriginal people hired by Aboriginal organizations typically remain in their positions for less than two years. In contrast, Aboriginal professionals remain in their positions much longer and bring stability and pride to their communities. Aboriginal people in Canada are sharply under-represented in science and
engineering occupations; more can be done to increase the relevance of learning and engagement of Aboriginal students in science and technology. Choosing careers in science and technology will benefit Aboriginal students directly through employment, but more importantly they can make a tremendous contribution to Canada from the unique perspectives to science and technology based on the values implicit in Aboriginal knowledge and ways of knowing. Past experience has shown that
filling positions in science and technology with Aboriginal people is highly desirable, as non-Aboriginal people hired by Aboriginal organizations typically remain in their positions for less than two years. In contrast, Aboriginal professionals remain in their positions much longer and bring stability and pride to their communities.
This study breaks new ground by examining data from Canada's last three censuses — 1996, 2001 and 2006 — to measure the income gap between Aboriginal peoples and the rest of Canadians.
Not only has the legacy of colonialism left Aboriginal peoples disproportionately ranked among the poorest of Canadians, this study reveals disturbing levels of in- come inequality persist as well.
In 2006, the median income for Aboriginal peoples was $18,962 — 30% lower than the $27,097 median income for the rest of Canadians. The difference of $8,135 that existed in 2006, however, was marginally smaller than the difference of $9,045 in 2001 or $9,428 in 1996.
While income disparity between Aboriginal peoples and the rest of Canadians narrowed slightly between 1996 and 2006, at this rate it would take 63 years for the gap to be erased.
Ironically, if and when parity with other Canadians is reached, Aboriginal peoples will achieve the same level of income inequality as the rest of the country, which is getting worse, not better.
The study reveals income inequality persists no matter where Aboriginal peoples live in Canada. The income gap in urban settings is $7,083 higher in urban settings and $4,492 higher in rural settings. Non-Aboriginal people working on urban re- serves earn 34% more than First Nation workers. On rural reserves, non-Aboriginal Canadians make 88% more than their First Nation
colleagues.
The study also reveals income inequality persists despite rapid increases in educational
attainment for Aboriginal people over the past 10 years, with one exception.
Multiculturalism is a huge part of the Canadian identity. We see it from coast to coast in the faces of our fellow citizens, a huge mosaic – not a melting pot, we proudly point out – of diversity from around the world.
In 1971, under the leadership of Prime Minister Pierre Elliott Trudeau, we became the first country in the world to officially adopt a multiculturalism policy. By so doing, Canada affirmed the value and dignity of all Canadian citizens. This policy became law in 1988, when Prime Minister Brian Mulroney enacted the Canadian Multiculturalism Act, ensuring, among other things, that every Canadian receives equal treatment by the government regardless of their racial or ethnic origins, their language, or their religious affiliation.
Aboriginal people in Canada have long understood the role that learning plays in building healthy, thriving communities. Despite significant cultural and historical differences, Canada’s First Nations, Inuit and Métis people share a vision of learning as a holistic, lifelong process.
When Canada was created in 1867, the churches were already operating a small num-ber of boarding schools for Aboriginal people. In the coming years, Roman Catholic and Protestant missionaries established missions and small boarding schools throughout the West. The relationship between the government and the churches was formalized in 1883 when the federal government decided to establish three large residential schools in west-ern Canada.
On June 11, 2008, Prime Minister Stephen Harper issued an apology to the for-mer students of Canada’s Indian residential school system, calling it a “sad chapter in our history.” That chapter is part of a broader story: one in which the Canadian government gained control over Aboriginal land and peoples, disrupted Aboriginal governments and economies, and sought to repress Aboriginal cultures and spiritual practices. The government, often in partnership with the country’s major reli-gious bodies, sought to ‘civilize’ and Christianize, and, ultimately, assimilate Aboriginal people into Canadian society. The deputy minister of Indian Affairs predicted in 1920 that in a century, thanks to the work of these schools, Aboriginal people would cease to exist as an identifiable cultural group in Canada.
The main players in First Nations’ public finance agree on one thing: The present fiscal regime is
broken, and needs to be fixed. Many of the arrangements that govern aboriginal communities’
revenues, borrowing and spending date back to the 19th century, and remain riddled with
paternalism, uncertainty and inefficiency.
First Nations finances are on a far more fragile footing than other levels of government in
Canada. The provinces and territories obtain a significant portion of their revenues through
federal transfers -- such as the Canada Health Transfer, the Canada Social Transfer and
equalization payments -- based on negotiated and pre-determined formulas. These
jurisdictions, as well as municipalities, also generate substantial tax revenues from a variety of
sources.
At a special reception Tuesday night to mark the unveiling of the Queen’s Truth and Reconciliation (TRC) Task Force final report and recommendations, Principal Daniel Woolf told the crowd of students, staff, faculty, alumni, and local Indigenous community members that, “Today, our communities come together to change course.”
“By taking steps to ensure that Indigenous histories are shared, by recognizing that we can all benefit from Indigenous knowledge, and by creating culturally validating learning environments, we can begin to reduce barriers to education and create a more welcoming, inclusive, and diverse university,” said Principal Woolf.
The special event, held at the Agnes Etherington Art Centre, and the TRC report represent a significant milestone for Queen’s and the local Indigenous communities, signalling a broad and sustained effort to build and improve relations, and to effect meaningful institutional change. The recommendations in the report span everything from hiring practices and programming, to research, community outreach, and the creation of Indigenous cultural spaces on campus. (More detailed list of recommendations below.)
Principal Woolf reiterated his commitment to fulfilling the recommendations in the task force’s final report, and to illustrate that commitment, he announced that the university will be creating an Office of Indigenous Initiatives in the coming months – an announcement met by a loud round of applause from the audience.
In order to redress the legacy of residential schools and advance the process of Canadian reconciliation, the Truth and Reconciliation Commission makes the following calls to action.
This article focuses on high school to university transitions for Indigenous youth at universities in British Columbia, Canada. The study is premised on an Indigenous research design, which utilizes the concept of visioning and a storywork methodology (Archibald, 2008). The results challenge existing in-stitutional and psychological approaches to transitions in revealing that they are deeply impacted by a variety of lived experiences and that a visioning process is vital to Indigenous youths’ participation in university. The paper concludes with implications for practitioners working in educational and Ab-original community-based settings.
For over a century, the central goals of Canada’s Aboriginal policy were to eliminate riginal rights; terminate the Treaties; and,
to cease to exist as distinct nd operation of residential schools were a central element of this policy, which can best be
described as “cultural genocide.”
Physical genocide is the mass killing of the members of a targeted group, and biological
genocide is the destruction of the group’s reproductive capacity. Cultural genocide is the
destruction of those structures and practices that allow the group to continue as a group. States
that engage in cultural genocide set out to destroy the political and social institutions of the
targeted group. Land is seized, and populations are forcibly transferred and their movement is
restricted. Languages are banned. Spiritual leaders are persecuted, spiritual practices are
forbidden, and objects of spiritual value are confiscated and destroyed. And, most significantly to
the issue at hand, families are disrupted to prevent the transmission
of cultural values and identity from one generation to the next.
It is due to the courage and determination of former students—the Survivors of Canada’s residential school system—that the Truth and Reconciliation Commission of Canada (trc) was established. They worked for decades to place the issue of the abusive treatment that students were subjected to at residential schools on the national agenda. Their persever- ance led to the
reaching of the historic Indian Residential Schools Settlement Agreement. All Canadians must now demonstrate the same level of courage and determination, as we commit to an ongoing process of reconciliation. By establishing a new and respect- ful relationship between Aboriginal and non-Aboriginal Canadians, we will restore what must be restored, repair what must be repaired, and return what must be returned.
Inpreparationforthereleaseofitsfinalreport, the Truthand Reconciliation Commission of Canada has developed a definition of reconciliation and a guiding set of principles for truth and reconciliation. This definition has informed the Commission’s work and the principles have shaped the calls to action we will issue in the final report.