MODULE 4 EPORTFOLIO – Miss Ella's Educational Portfolio

Residential Schools

Off to School Notes:

The video Off to School was created by the National Film Board of Canada in 1958 and presents three different ways children in remote areas of Canada attended school. One section focuses on First Nations children attending a residential school in Moose Factory. The overall message of the video seems to be that education is important and that the Canadian education system is finding ways to provide schooling to children living in remote communities.

However, when looking at the video through what I have learned about bias and the “single story,” I noticed that the residential school section presents a very limited perspective. The video was created by the National Film Board rather than by the Indigenous children or communities being represented. Because of this, the resource reflects the perspective of the Canadian education system at that time. It shows residential school as a place where children are being educated, but does not provide much context about the colonial purpose of residential schools or the experiences and harms experienced by Indigenous children and families.

I think the intention of the video was to present Canada’s education system in a positive way and show how education was being provided in remote communities. However, this makes me question what was left out of the story. The video does not seem to ask whether Indigenous families wanted this type of education or how the children themselves felt about being separated from their families and communities.

This resource reminded me that historical videos are not automatically unbiased just because they are showing something that actually happened. As a teacher, I need to consider who created a resource, when it was created, whose perspective is represented, and whose voice is missing. I would not want students to watch this video and come away with the impression that residential schools were simply schools that provided education to Indigenous children. Instead, I could use it alongside Indigenous-created resources and survivor testimonies so that students can compare perspectives and recognize how the same historical event can be told very differently depending on who is telling the story.

For me, the biggest takeaway is that what is left out of a resource can be just as important as what is included. This connects strongly to the idea of disrupting single stories because students need opportunities to hear Indigenous peoples tell their own stories rather than only learning about Indigenous peoples through colonial institutions.

Missing and Murdered Indigenous Women, Girls, and Two-Spirit

What I learned about MMIWG2S+

I learned that Missing and Murdered Indigenous Women, Girls, and Two-Spirit people (MMIWG2S) is not just a collection of individual cases, but an issue connected to broader social, historical, and systemic factors.
Indigenous women and girls have experienced disproportionately high levels of violence, and this cannot be separated from the impacts of colonization, racism, sexism, poverty, and other systemic inequalities.
I learned that the issue has affected families, communities, and Nations, not just the individual person who is missing or murdered.
The resources helped me understand the importance of listening to families and Survivors rather than only relying on government, police, or media narratives.
I learned that Indigenous women should not be represented only through stories of violence. They are also mothers, daughters, sisters, aunties, leaders, teachers, artists, and community members whose lives and contributions deserve to be recognized.
The Their Voices Will Guide Us resource emphasized the importance of recognizing the strength, leadership, agency, and resilience of Indigenous women and girls.
I learned that education can play an important role in helping students understand MMIWG2S while creating opportunities for truth, dialogue, empathy, and positive action.
The National Inquiry’s education guide encourages teachers to create an ethical and respectful learning environment, especially because this topic can be difficult and connected to trauma for some learners.
I learned that students should be encouraged to think about their own responsibilities and how they can contribute to decolonization, social justice, and positive change.

What I learned from Pauktuutit

I learned more about the specific experiences and priorities of Inuit women, children, and gender-diverse Inuit people.
Pauktuutit advocates for Inuit women’s rights, safety, health, and well-being and works toward systemic change.
Their work is guided by Inuit Qaujimajatuqangit, Inuit knowledge and values, as well as Inuit-specific approaches to understanding inequality and violence.
I learned that issues such as housing, healthcare, poverty, and access to safe services can affect the safety and well-being of Inuit women and children.
This helped me understand that MMIWG2S cannot be looked at as one isolated issue. It is connected to broader social conditions and systemic barriers.

What I learned about the Highway of Tears

I learned that the Highway of Tears refers to a 725-kilometre section of Highway 16 between Prince George and Prince Rupert in British Columbia where many Indigenous women and girls have gone missing or been murdered.
The issue has been deeply connected to the experiences of families and communities in northern BC.
I learned about the importance of remembering and honouring the people who were lost rather than allowing their stories to become statistics.
The Highway of Tears initiative works toward preventing violence and improving safety for Indigenous women, girls, and 2SLGBTQQIA+ people.
The work is connected to the 33 Highway of Tears Symposium recommendations and the 231 Calls for Justice from the National Inquiry.
I found it especially meaningful that the Community Safety Toolkit was created by Indigenous family members who have experienced having a missing or murdered loved one, showing the importance of community-led solutions.

What I can take into my teaching

I need to be careful not to teach MMIWG2S only through statistics or stories of violence.
I should centre Indigenous voices and perspectives whenever possible.
I can use Indigenous-created resources and provide opportunities for students to learn about Indigenous women as whole people, including their strength, culture, leadership, contributions, and resilience.
I need to consider the age and experiences of my students when teaching difficult topics and create a classroom environment where students feel safe, respected, and supported.
I can encourage students to think about what they can do to create safer and more respectful communities.
I learned that education should not leave students feeling hopeless; it should also create space for hope, action, solidarity, and change. The National Inquiry specifically encouraged students to express messages of resilience, truth, hope, solidarity, and justice.
Most importantly, I learned that MMIWG2S is not simply history—it is an ongoing issue that requires awareness, listening, action, and continued advocacy.

Child and Identity Protection

Before learning about Inuit custom adoption, I had very little knowledge about the practice. I understood adoption generally as a legal process, but I did not realize that Inuit custom adoption is rooted in Inuit culture, family relationships, and community traditions. Traditionally, custom adoption could involve Elders and family members in deciding where a child would live, which shows how adoption was connected to community and kinship rather than simply being an individual legal process.

The resources made me realize how complicated the issue can be. I do not think the answer is to dismiss or replace an important Inuit tradition with a completely Western system. At the same time, children have a right to be safe, and there need to be protections in place when there are concerns about abuse or neglect. The discussion in Nunavut showed that there were concerns about the lack of safeguards within the custom adoption system, including the absence of requirements such as criminal record checks and home assessments. What stood out to me was the idea that child abuse itself is not an Inuit tradition. Therefore, protecting children does not necessarily mean rejecting Inuit custom adoption; instead, it could mean finding ways to strengthen the practice while respecting Inuit culture and leadership.

This also connected to what I have learned about the Sixties Scoop and the ongoing involvement of governments in Indigenous child welfare. Indigenous children have repeatedly been separated from their families and communities through colonial systems. The APTN resources emphasized that Indigenous families in B.C. have called for a shift away from an apprehension-based child-welfare system toward one focused on prevention and supporting families so that children can remain connected to their communities. This made me think about how important it is that governments do not assume that they know what is best for Indigenous children without listening to Indigenous families and communities.

Cindy Blackstock’s discussion also reinforced for me that the well-being of Indigenous children needs to be prioritized over politics and government disagreements. She argues that issues such as poverty, inadequate housing, and the effects of intergenerational trauma contribute to the overrepresentation of First Nations children in care. She also emphasizes that meaningful change depends on implementation rather than governments simply making symbolic commitments.

As a future teacher, I think educational systems and teacher education programs need to provide preservice teachers with much more knowledge about Indigenous child welfare, family structures, cultures, and the impacts of colonial policies. We need to understand that there are many different Indigenous communities and that we cannot approach Indigenous children and families with a one-size-fits-all perspective. Teacher education should also help us recognize our own biases and understand when we need to listen to Indigenous families, Elders, Knowledge Keepers, and community members.

Most importantly, I think we need to learn how to balance cultural respect, Indigenous self-determination, and child safety. Preservice teachers should be taught that supporting Indigenous children means more than protecting them physically. It also means supporting their connection to family, culture, language, community, and identity. A truly safe educational environment should allow Indigenous children to feel that all parts of who they are are valued and respected.

Moving forward, I want to be more careful about assuming that Western systems are automatically the best solution. Instead, I think the goal should be to listen to Indigenous communities and support solutions that are culturally grounded while still ensuring that every child is safe, valued, and protected.

Circle Processes

Notes on the Circle Process

A Circle is an intentional way of communicating that is rooted in Indigenous wisdom.
Everyone sits equally in the circle, allowing participants to see and hear one another.
A talking piece gives each person a chance to speak, listen, or pass.
A Circle keeper guides the process rather than controlling the discussion.
Circles focus on shared values, respect, confidentiality, safety, and consensus.
They can be used to build community, teach, solve problems, and address conflict.
Creating shared agreements helps build trust within the classroom.

Reflection

How do circles compare to other forms of discussion, debate, and lecture?
Circles are different because they give everyone an equal opportunity to participate. Unlike a lecture, where the teacher usually leads, or a debate, where people focus on defending their opinions, circles focus on listening, sharing, respect, and building relationships. The talking piece also helps prevent interruptions.

How might you work with circles in your classroom?
I could use circles to build classroom community, check in with students, discuss classroom values, and work through conflicts. I could also use short circles for students to share something they learned, how they are feeling, or something they are proud of.

Why is it essential to understand Indigenous protocol before leading a sharing circle?
Because circles have Indigenous roots, educators need to understand their cultural meaning and purpose before using them in the classroom. It is important not to treat a circle as simply another classroom activity or copy Indigenous practices without understanding them. Educators should also recognize that protocols can differ between Indigenous Nations and seek guidance when appropriate.