Session 3
| Site: | MoodleHUB.ca 🍁 |
| Course: | Early Learning and Child Care 30 Modules |
| Book: | Session 3 |
| Printed by: | Guest user |
| Date: | Thursday, 18 September 2025, 3:24 PM |
Description
Created by IMSreader
1. Session 3
Session 3: Understanding Aboriginal Children and Their Families
Introduction
This session will provide introductory information intended to enhance interactions and competencies for working with First Nations, Métis, and Inuit children and families.
This session will use the term Aboriginal to refer to First Nations, Métis, and Inuit peoples collectively. It is critical that you understand the First Nations, Metis, and Inuit peoples are each made up of many different ethnicities and cultures.
1.1. Get Focused
Session 3: Understanding Aboriginal Children and Their Families
Getting Focused Activity: My Poem
Focus
© 2008 Neil Crawford Howell
(http://www.billhowell.ca/Neil%20Howell/_Neil%20Howell.html)
Chief Dan George, or Geswanouth Slahoot as he was called at birth, was born July 24, 1899, on the Burrard First Nation reserve in North Vancouver, British Columbia. At the age of five, he went to the St. Paul residential school. Because students weren’t allowed to speak First Nation languages in school, school administrators changed his name to Dan George, taking his new surname from his father’s English name, George.
In 1951, he took over as chief of the Burrard First Nation from his father and became Chief Dan George. He continued in that role until 1963, when his acting career began. Chief Dan George received an Academy Award nomination for his role in Little Big Man (1970). He acted in Centennial (1978) and in The Outlaw Josey Wales (1976), and he starred as a guest on television shows such as The Incredible Hulk, Bonanza, and The Beachcombers.
Chief Dan George wrote several books including My Heart Soars, My Spirit Soars, You Call Me Chief: Impressions of the Life of Chief Dan George, and Hilda Mortimer with Chief Dan George.
In 1971, Chief Dan George was made an Officer of the Order of Canada. He died on September 23, 1981, at the age of 82 years.
Directions
Step 1: Use the Internet to find a copy of Chief Dan George’s poem “And My Heart Soars.”
Step 2: Discuss with another participant in this course the ideas and structure of Chief Dan George’s poem. For example, note how the ideas flow from stanza to stanza, how the ideas connect to a holistic idea, how Chief Dan George calls forward images through his choice of language, and so on.
Step 3: Complete Getting Focused Activity: My Poem.
Checking In
Save your completed learning activity in your course folder.
1.2. Inquiry 1
Session 3: Understanding Aboriginal Children and Their Families
Inquiry 1: Important Considerations
Our Father is the Sky!
Our Mother is the Earth!
Our Life is our song!
May our Songs Create joy!
May our Children always Smile.
Two Feathers (http://www.stumbleupon.com/s/#19asq7/www.spiritalk.net)
Just as the prior session was intended to improve your understandings of cultural diversity and how every person is unique, the teachings in this session are intended to improve your awareness and sensitivities when working with Aboriginal children and families.
It is important to note that these teachings are not expected to provide you with an in-depth understanding of Aboriginal peoples and cultures. Cultural awareness workshops offered in co-operation with Elders and other recognized resource people are available throughout Alberta, and are often offered by community organizations and friendship centres. If you are interested, conduct an Internet search to find out what resources exist in your community.
Many Aboriginal people approach life in a “holistic” way. This means that they consider themselves and everything else to be part of a greater purpose. Some people who are not of Aboriginal ancestry also believe this.
Checking My Understanding
Glossary of Terms
The intention in providing these working definitions is not to make distinctions that separate or label people. The intention is to clarify, educate, and create a sense of belonging and commonality for all participants.
Directions
Complete the “Glossary of Terms” drag-and-drop activity by dragging each definition to the appropriate term. As you make correct matches, additional information will appear. It is important that you read this additional information because it will be referred to in this session, and may even be on the Session Quiz.
Talking Circles
Talking circles are based on the sacred tradition of sharing circles. People leading a traditional sharing circle will have a blessing from an Elder to do this, and they will use special prayers and sacred objects in the ceremony.
The purposes of the less formal talking circle, sometimes used as part of day care or school instruction, is to create a safe environment where children can share their point of view with others. In a talking circle, all participants are equal and each belongs. Participants in a talking circle learn to listen to and respect the views of others. The intention is to open hearts to understand and connect with one other.
To see an example of a talking circle being used in a class, do an Internet search using the search term “Anne Tenning + talking circles videos.” Select one of the videos from the search results to hear a First Nations perspective of the importance of talking circles and storytelling.
Consider the following guidelines for talking circles:
- Participants sit in a circle. The circle symbolizes completeness.
- Ground rules are reviewed with participants. Consider the following sample rules:
– Each person’s contribution is equally important.
– State what you feel or believe by starting with “I” statements; e.g., “I feel . . . ”
– All comments are addressed directly to the question or issue, not to comments another person has made.
– Both negative and positive comments about what anyone else has to say should be avoided.
- An everyday object such as a rock or pencil is sometimes used as a talking object.
- When the talking object is placed in someone’s hands, it is that person’s turn to share his or her thoughts, without interruption. When that person has finished speaking, she or he passes the talking object to the next person in a clockwise direction.
- Whoever is holding the object has the right to speak and others have the responsibility to listen.
- Listeners listen in a nonjudgemental way to what the speaker is saying.
- Silence is an acceptable way for listeners to respond to what the speaker has said. When a person who does not want to talk receives the talking object, she or he says “I pass” and gives the talking object to the person to the left.
Speakers should feel free to express themselves in any way that is comfortable; by sharing a story, a personal experience, using examples or metaphors, and so on.
“Guidelines for Talking Circles,” Our Words, Our Ways: Teaching First Nations, Métis and Inuit Learners (2005). Aboriginal Services Branch, Alberta Education. Appendix 5, 163
1.3. Learning Activity 1
Session 3: Understanding Aboriginal Children and Their Families
Learning Activity 1: Talking Circles and Circle Times
Focus
The talking circle is a traditional and respected method of communicating among many Aboriginal cultures. It is intended to create a cooperative spirit among the participants.
Circle time is a group activity where everyone sits in an inward-facing circle and shares thoughts, experiences, and feelings in a cooperative and open atmosphere. It is used to assist children in solving problems, developing self-esteem, improving communication, and sharing knowledge.
Enter the following search term in an Internet search engine: “circle time + activities + video.” Browse through some of the websites and videos that discuss the use of circle time in child care and school settings. You may wish to record information about the philosophy, practice, and activities associated with circle time for use in completing this learning activity.
Directions
Complete the Learning Activity 1: Talking Circles and Circle Times.
Checking In
Save your completed learning activity in your course folder.
1.4. Inquiry 2
Session 3: Understanding Aboriginal Children and Their Families
Inquiry 2: A Holistic Perspective
Aboriginal Medicine Wheel
Learn about the Aboriginal Medicine Wheel (sometimes called a Wellness Wheel or Holistic Support Wheel) by doing an Internet search using the terms “Best Start + holistic sheet.” You will find the document “Holistic Support Wheel” on the Best Start website under the Resources—Child Development section. It is important that you read this document—you will not be able to complete Learning Activity 2 without the information from this document.
A Holistic Perspective
While Western education often focuses on verbal thinking and uses an analytical approach to learning, Aboriginal worldviews address the whole person, encompassing their mental, physical, emotional, and spiritual capabilities in relation to all living things.
Aboriginal worldviews assume that all forms are interconnected, and that the survival of each life form is dependent on the survival of all others. Aboriginal worldviews also note that the force animating the life forms is derived from an unseen but knowable spiritual realm.
Aboriginal worldviews see a unified vision, rather than an artificial fragmentation of concepts. These worldviews assert that all life is sacred and that all life forms are connected. Humans are neither above nor below others in the circle of life. Everything that exists in the circle is one unity, one heart.
Western education often artificially separates learning into discrete subject areas. An Aboriginal perspective uses an integrated approach. For example, the making of a star quilt would be seen as an art involving geometry (including symmetry and rotations), an opportunity to meet a quilt maker from the community, and a way to learn cultural teachings regarding the star pattern and quilt. Quiltmaking is often a communal experience, and working with others to meet a common goal is an opportunity to explore and learn about the importance of establishing and maintaining relationships.
Consider the following strategies for fostering this perspective:
- Build learning activities around meaningful content that relates to students’ experiences and engages them in tasks based on their learning interests.
- Allow opportunities for visual symbolic thinking and holistic approaches to education.
- Look for opportunities to make connections among subject areas; for example, social studies, literature, and art.
- Explore the ways learning can happen as a result of flexible scheduling. For example, can scheduling changes on a field trip accommodate opportunities for holistic learning?
- When appropriate, ask a member of the Aboriginal community to assist with the learning and to provide an Aboriginal perspective. This will enhance the credibility of the learning activity and build a connection between the school and the community.
1.5. Learning Activity 2
Session 3: Understanding Aboriginal Children and Their Families
Learning Activity 2: A Holistic Perspective—Aboriginal Wellness Wheel
The Aboriginal Wellness Wheel story conveys important cultural information. For most Aboriginal peoples, the number four has a special significance. For example, there are four of each of the following:
- sacred medicines—tobacco, sage, sweetgrass, and cedar
- seasons—winter, spring, summer, and fall
- elements—earth, wind, fire, and water
- elements for human beings—mental, emotional, physical, and spiritual
- stages of life—childhood, youth, adulthood, and life as an Elder
- clans represented by animals—turtle, eagle, fish, and bear
The Aboriginal Wellness Wheel is in the shape of a circle—it has no beginning or ending, and all people play a part.
In the circle, all are equal and must be respected.
Focus
This learning activity provides the opportunity for you to gain an understanding of the holistic views of
Aboriginal peoples and to identify ways you can use your understandings as a child care provider.
This is a two-part learning activity. In Part 1 you will create an Aboriginal Wellness Wheel mobile that includes the four main colors, the four directions, the four human elements or dimensions, and Mother Earth and Father Sky.
In Part 2 you will investigate the use of the Aboriginal Wellness Wheel in relation to the three main groups of Aboriginal peoples in Canada—First Nations, Métis, and Inuit.
Directions
Part 1
Before beginning the project you will need to collect the following supplies:
- crayons, markers, or paint
- a single brad to attach Father Sky to the Wellness Wheel
- scissors
- glue or a glue stick
- tape
- string or thread
- poster board or some other lightweight cardboard, such as cereal boxes
- a compass, awl, or thick needle for making holes
- the Aboriginal Wellness Wheel Template
Important: Read all of the directions before beginning so that you know what the end product should look like.
Aboriginal Wellness Wheel Instructions
Step 1: Print the Aboriginal Wellness Wheel Template.
Step 2: Colour the parts of the template according to the instructions on the template:
- Father Sky in blue
- Mother Earth in green (this is the circle in the centre of the Wellness Wheel)
- Wellness Wheel quadrants in red, yellow, black, and white
- feathers in yellow, red, black, and white—you may choose to use either four or eight feathers
Step 3: Cut out the template parts. It is all right if your edges are rough; you will cut the edges more smoothly later.
Step 4: Glue the template parts onto poster board or cardboard.
Step 5: Once the glue has set, cut neatly around the template parts.
Step 6: Punch or poke holes in the places marked on the template parts as follows:
- Father Sky—one hole in the centre and four (or eight) holes near the outer edge of the disk
- Wellness Wheel and Mother Earth—one hole in the centre of the disk
- feathers—one hole in the quill of each feather you use
Step 7: Place the Father Sky disk underneath the Wellness Wheel/Mother Earth disk.
Step 8: Insert the brad through the two centre holes, and then open and flatten the brad on the underside to fasten Father Sky to the Wellness Wheel.
Step 9: Cut four or eight lengths of string or thread, each about 10 cm long. You will need one piece of string for each feather.
Step 10: Thread and tie one end of each piece of string through the hole in each feather.
Step 11: Arrange the feathers according to the north, south, east, and west quadrants of the Wellness Wheel. Thread and tie the remaining ends of the strings through the holes in the Father Sky disk. You may also use tape to secure the ends.
Step 12: For each direction on the Wellness Wheel, indicate the human element or dimension it represents—physical, mental, emotional, and spiritual. For each element or dimension, brainstorm words or phrases that represent what you do to ensure your needs are being met and self-growth is being promoted. Write the words or phrases onto the appropriate element or dimension on the Wellness Wheel.
Step 13: To display your Wellness Wheel, you may attach another length of string or thread to the ends of the brad on the back of the wheel, or you might pin or tack the Wellness Wheel to a frame or wall board.
Did you know . . .
The number of Aboriginal children attending child care programs is growing rapidly because the Aboriginal population is the fastest growing population in Canada. By understanding Aboriginal perspectives, child care providers can support the cultural identities of the children they serve in respectful and nurturing ways.
Step 14: Read the article “Aboriginal Children: The Healing Power of Cultural Identity.” As you read the article, consider the following questions:
- Why is it important to understand cultural identity?
- Why do Elders play a critical role with cultural identity?
For each of the corresponding feathers, brainstorm words or phrases that represent what you could do or are doing to meet the needs of Aboriginal children and promote the cultural identity of Aboriginal children.
Part 2
Step 15: Using the Internet or other sources—for example, Aboriginal people, books, storytelling, and so on—investigate the understandings and uses of the Aboriginal Wellness Wheel in diverse First Nations, Métis, and Inuit communities.
Step 16: Complete Learning Activity 2: A Holistic Perspective—Aboriginal Wellness Wheel.
Step 17: Review the Student Rubric for Learning Activity 2: A Holistic Perspective—Aboriginal Wellness Wheel. Assess the quality of your work and make any necessary adjustments.
Checking In
Save your completed learning activity and your self-assessment in your course folder.
If possible, take digital photographs of your Wellness Wheel and save the photographs to your course folder. If you are unable to take photographs, talk to your teacher about how you should submit your Wellness Wheel.
1.6. Inquiry 3
Session 3: Understanding Aboriginal Children and Their Families
Inquiry 3: Storytelling
© Knumina/shutterstock
Imagine the richness of a culture that used stories not only to entertain but also to teach. In this culture, stories could bridge the gap between generations and transport young people to a place they might never experience for themselves, just as television and movies do for many people today.
For many Aboriginal peoples, the importance of listening to a story was to learn about the culture and history being passed on by the storyteller. If the story was about something particularly important to the cultural identity of the collective group (for example, the Coast Salish story of creation), the storyteller would often have to learn the story word-for-word as it had been passed down through the generations. If the storyteller did not learn the story exactly as it had been passed down, the storyteller was not permitted to become an official storyteller of the tribe. The very cultural identity of the people demanded exact recollection of such teachings.
© fotofrank/6884998/Fotolia
Often, stories that came from life experiences were a little more flexible and might have been told by any member of the group during a social gathering. Not every story centred on past events; some, such as prophecy, told of times yet to come and of the signs to watch for.
With the implementation of residential schools and the Indian Act, which at one time forbade cultural ceremonies and teachings, Aboriginal people today struggle to maintain what is left of their culture. Elders are passing away without sharing their stories with the ones carrying on the sacred teachings and cultural identities for future generations.
1.7. Learning Activity 3
Session 3: Understanding Aboriginal Children and Their Families
Learning Activity 3: Using Picture Books to Share Cultural Understandings
Focus
Storytelling has always been a vital part of the cultural identity of the Aboriginal peoples of Canada. Stories were told to teach, give warnings, and keep history alive. Children learn many life lessons through stories without being told answers. Stories are said to feed the human spirit by preserving culture and traditions. It is important that child care providers create environments rich in stories.
Directions
Step 1: Find a picture book that promotes a cultural understanding of one of Canada’s Aboriginal peoples and that you feel is appropriate to use with children in the child care facility. Check with the Director of the child care centre to ensure the book is appropriate for sharing with a small group of children.
You might find a good book at the public library, your school library, the library at the child care centre, in your home or the home of a friend, in a friendship centre, or elsewhere. If you’re struggling to find an appropriate book, ask your teacher for help.
Step 2: Once you have agreed on a book with the Director, complete Learning Activity 3: Using Picture Books to Share Cultural Understandings. To fully complete this activity, you will research the book’s author and/or illustrator.
Checking In
Save your completed learning activity in your course folder.
1.8. Inquiry 4
Session 3: Understanding Aboriginal Children and Their Families
Inquiry 4: Promoting a Child’s Identity
Child care providers can promote a child’s identity by doing the following:
- learning as much as you can about the specific culture of the child
There are approximately 50 different Aboriginal cultural groups in Canada and there is diversity within each community.
- balancing physical, emotional, mental, and spiritual dimensions of the child
- supporting the child to learn and maintain her or his traditional language
- providing regular opportunities for the child to participate in traditional activities
- encouraging meaningful interactions with Elders from the child’s community
Children can learn respect and wisdom from Elders.
- supporting the child’s learning of traditional stories and legends
- providing books, videos, traditional games, dance, music, and so on that reinforce traditional, family, and daily life
- speaking frankly about discrimination
- networking with Aboriginal parents, colleagues, and Elders
For more information, visit the Indian and Northern Affairs Canada website. Go under the Education Link in the Navigation bar to Publications. To find a fun information sheet, in the Publications search bar, type “First Nations People.”
1.9. Session 3 Summary
Session 3: Understanding Aboriginal Children and Their Families
Session Summary
Important: The quiz may contain questions beyond points highlighted in this summary. Be sure to review the session thoroughly.
Review Session 3 to prepare for writing the quiz. As you review, note the sections that connect with the following points:
- There are four main groups of Aboriginal peoples in Canada:
– First Nations Status
– First Nations Non-Status
– Métis
– Inuit
- It is critical to remember that each of the above groups is not homogeneous and static. Each individual and family has its own relationship to the Aboriginal community. All people need to be respected for who they choose to be rather than who others think they should be.
- Supporting and promoting a child’s identity is key to the child’s health and well-being.
- Elders play a critical role in passing down Aboriginal wisdom, values, traditions, language, and so on to future generations. Whenever possible, take opportunities to learn from Elders.
- The talking circle, a traditional method of communicating among many Aboriginal cultures, promotes listening to and respecting the views of others. In a talking circle, each person belongs and is seen as equal.
- Children’s wellness incorporates the emotional, physical, spiritual, and mental needs of the child, family, and community. Wellness becomes holistic when all dimensions of the whole being are considered and honoured.
Session Quiz
Checking In
Contact your teacher to decide together when and where you will complete the Session 3 Quiz.