By Lynne Davis, Marlene Brant Castellano, Louise Lahache
Aboriginal humans in Canada and in other places have unquenchable desire within the promise of schooling. This selection of papers grew out of chosen examine stories and around desk papers commissioned by means of the Royal fee on Aboriginal Peoples.
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Additional resources for Aboriginal Education: Fulfilling the Promise
MacPherson 1991, 3) The two documents also diverge on the issue of self-government. While the MacPherson Report seems to accept the fundamental tenet of Tradition and Education, which is that Indian jurisdiction over Indian education must be achieved in the context of self-government, there are some aspects of its discussion of self-government that reflect a different understanding. MacPherson entirely avoids the term “inherent right,” even when summarizing the major themes and specific proposals of the Assembly of First Nations (AFN) document.
Kwiya: Towards a New Partnership in Education. Whitehorse: Yukon Territorial Government. Part 2 Aboriginal Languages and Communications: Voicing the Promise Aboriginal identities are shaped by many factors, but two of the most potent forces are the relationship with one’s ancestral language and with one’s self-concept as formed through the stories and images disseminated by media. Part 2 contains three chapters that address efforts to conserve Aboriginal languages and to bring Aboriginal voices into communications media.
Policy discourse on Aboriginal education in Manitoba remained dominated by documents from the Manitoba Indian Brotherhood (which had been published in the previous period). It is interesting to examine the lexicon of provincial government documents from this period in light of the specific identification of Indians, Inuit, and Métis as the Aboriginal peoples of Canada in the Constitution Act, 1982. The 1970s’ focus on “Indian” education shifted in the 1980s to a focus on “Native” education, the term used in many provincial government documents of this period.