Integration of First People’s Learning in Teacher Education |1

Integration of First Peoples Learning in Teacher Education:
The Importance of Teacher Inclusivity

Sasha Forster
School of Education, Thompson Rivers University
Kamloops B.C.

A capstone project submitted to Thompson Rivers University in partial fulfillment of the
requirements of the degree of Master of Education

Presented November 29, 2022

Integration of First People’s Learning in Teacher Education |2

Table of Contents
Abstract …………………………………………………………………………………………………………………………………. 04
Chapter One: The Importance of Proper Education for K-12 Classroom Teachers …………………. 05
My Experience with the Need for Understanding Integration Techniques …………………. 05
Need for Integrating First peoples Knowledge into My Secondary School Classroom … 07
My Argument …………………………………………………………………………………………………………….. 08
What to Expect in the Chapters to Come …………………………………………………………………… 09
Chapter Two: Review of Literature …………………………………………………………………. 09
Chapter Three: Personal Experience ………………………………………………………………. 10
Chapter Four: Summary and Conclusion ………………………………………………………… 10
Chapter Two: Review of Literature ……………………………………………………………………………………….. 11
Introduction ………………………………………………………………………………………………………………. 11
Importance of Indigenous Education in K-12 Schools …………………………………………………. 12
Curricular Responses to First Peoples Knowledge Integration …………………………. 14
Importance of Integration ………………………………………………………………………………………….. 15
Expectations ………………………………………………………………………………………………………………. 18
Teacher ………………………………………………………………………………………………………….. 18
Classroom ………………………………………………………………………………………………………. 19
Community …………………………………………………………………………………………………….. 20
Necessary Teacher Education …………………………………………………………………………………….. 20
Disconnect in Teacher Education Knowledge …………………………………………………………….. 22
Questions Left Unanswered ……………………………………………………………………………. 22
Current Practice Effectiveness ………………………………………………………………………… 24
Teacher Concerns …………………………………………………………………………………………… 26
Conclusion …………………………………………………………………………………………………………………. 29
Chapter Three: Personal Experience ……………………………………………………………………………………… 30
Introduction ………………………………………………………………………………………………………………. 30
Teacher Education Programs …………………………………………………………………………………….. 30

Integration of First People’s Learning in Teacher Education |3

Work Experience ………………………………………………………………………………………………………… 31
Current …………………………………………………………………………………………………………… 31
Realities in my Experience ………………………………………………………………………………. 32
Conclusion …………………………………………………………………………………………………………………. 34
Chapter Four: Summary and Conclusion ……………………………………………………………………………….. 35
Summary ……………………………………………………………………………………………………………………. 35
Conclusion …………………………………………………………………………………………………………………. 37
References …………………………………………………………………………………………………………………………….. 40

Integration of First People’s Learning in Teacher Education |4

Abstract
This paper is set within the context of my experience in public schools and the Bachelor
of Education Program. I have seen the value that students place upon knowing who they are.
Many students question why they need to learn about First Peoples, partly because we are only
now having all classes teach this information and partly because some of the integration is very
choppy. It would be beneficial for teachers to be able to learn how to teach this before they are
expected to teach it. Teachers have the responsibility to teach, to the best of their ability, the
knowledge that is required of their subject area. Meaning that, educators should be taught how
to integrate First Peoples knowledge into their teachable subjects, rather than be told that they
now need to include it. I claim this because: All information is worth learning, as educators, we
have the ability to teach all aspects of the world we live in. Allowing students to see that their
teachers are knowledgeable about First Peoples will enable them to focus more on the
information and less on the “why” aspect. I seek an inclusive school that enables students to
learn from educators who are comfortable with what they are teaching. For students to be
successful in their learning, educators need to be successful in their ability to educate.
Therefore, I argue that educators need to be properly taught how to teach First Peoples
knowledge in their classrooms.
Keywords: First Peoples knowledge, Integration, Student learning, Teacher education

Integration of First People’s Learning in Teacher Education |5

Chapter One: The Importance of Proper Education for K-12 Classroom Teachers
My Experience with the Need for Understanding Integration Techniques
Over the past five years I have worked in a rural school district with a high Indigenous
population. In this time, I have developed a powerful interest in incorporating student culture,
specifically First Peoples knowledge, into the courses that I teach. I feel that it is important to
understand that “Indigenous education is recognized as the priority to help level the playing
field and to lift children out of disparities and Aboriginal people out of the conditions of
systemic inequity” (Smith, 2013. P. 12). However, as I am not Indigenous and have no
background in Indigenous studies, I do not have a base of readily accessible knowledge that
would allow me to incorporate First Peoples knowledge properly and effectively into my
classroom; this has held true for many of my coworkers as well.
Throughout my experience in the Master of Education program at Thompson Rivers
University I have begun to develop a deeper understanding and need for this inclusion of
different types of learning. I have also been introduced to the idea that effective knowledge is
presented by effective teaching. For educators to effectively present knowledge to their
students they need to understand that knowledge themselves and understand how to
incorporate that knowledge in a meaningful way. In particular, the EDUC “Diversity:
Constructing Social Realities” course established a deeper level of understanding centered
around how different students are. It outlined the idea that there are many identities that a
single human can encapsulate and that each of these identities are a significant aspect of a
human. These identities allow us to be a part of a group as well as be an individual and they
need to be allowed space to develop both inside and outside of the classroom. If the student is

Integration of First People’s Learning in Teacher Education |6

allowed to see the importance of their First Peoples knowledge in a space of learning then they
will, potentially, feel empowered and connected to their individual identities as well as their
communities.
Another meaningful connection I made through this program came from EDUC 5421
“Legal Issues in Education”. This course outlined the idea that teachers are required to act in a
specific way in situations and in their interactions with students. These is a requirement for
teachers to interact with students properly and appropriately, that means that teachers need to
be educated in a way that will allow for that. In order for teachers to conduct successful
interactions with their students they need to know where their students are coming from.
Another important connection that I made was in EDUC 5021 “Philosophy and History of
Education” wherein the teachings were, for the most part, centered around “old dead white
guys”. While this is a common term for people such as Aristotle or Plato, what I found
interesting was their connection to First Peoples knowledge. Whether they were willing to
concede this bit of information or not, their teachings centered around nature and spoken
word. They spend their time in conversation rather than in writing and their classrooms were
the environments and nature they were surrounded by.
First Peoples knowledge emphasizes the importance of oral storytelling and peoples’
connection to the natural world. Being able to make these connections has allowed me to
understand that, if properly understood and instructed, First Peoples knowledge is available to
be taught or is already being taught in our classrooms, whether we know it or not. In order for
educators to be successful it is important to make these connections. It is important for people
to see how education has been conducted so as to allow for adaptation and inclusion of new

Integration of First People’s Learning in Teacher Education |7

aspects. However, being able to understand the need for these changes does not necessarily
allow for these changes to be implemented properly or appropriately.
The Need for Integrating First Peoples Knowledge into My Secondary School Classroom
Being able to have the students participate in effective learning about First Peoples
knowledge is essential in allowing them to understand not only their culture but also the world
around them. In order for this to be a successful endeavour, educators need to be properly
taught how to include this information in a successful manner. That means that educators need
to be effectively taught how to do this in a lengthy course, not simply introduced to the idea in
a meeting or a single professional development event. Therefore, it is necessary to consider the
idea that “learning ultimately supports the well-being of the self, the family, the community,
the land, the spirits, and the ancestors” (FNESC, 2007. P. 1). Educators need to complete a
Bachelor of Education in order to become educators, basically they need to be taught how to
effectively teach. Inside that effective teaching education there should be instruction on how to
effectively include First Peoples knowledge into every classroom.
In order for this to be a successful endeavour however, many people will be affected.
The universities will need to restructure their classes within the Bachelor of Education programs
and already certified teachers would need to take an upgrading course. Educating the
educators will also create a change in the K-12 student as they will be better able to understand
why they are learning about First Peoples knowledge and they will be able to effectively
understand the connection and need for this learning.
If teachers are able to successfully integrate this knowledge, then the students will be
guided through the understanding rather than be hung up on why they have to learn it.

Integration of First People’s Learning in Teacher Education |8

Conversation threads that I have heard too many times include ideas like “why are we learning
this if we are not Indigenous?” and “how does this have anything to do with me?”. In order to
enable our students to be considerate and conscientious learners, it is the job of the educator
to encourage discussion and thought. In order for students to participate in their own learning
they need to know why the learning is needed and necessary. Both of these issues would be
addressed if educators had proper training on First People knowledge and how to successfully
integrate it into their classrooms. It is not an unfair request to ask educators to understand and
become educated in the things that they are attempting to teach to other humans. If
integration is appropriate, properly done and effective then not only the people in schools will
benefit but also the surrounding communities. Acceptance is created through understanding.
My Argument
I argue that educators should be taught how to integrate First Peoples knowledge into
their teachable subjects, rather than be told that they now simply need to include it. All
information is worth learning, history may have been written by the victors but, as educators,
we have the ability to teach all aspects of the world we live in. Canadians are in a unique
position in that we do not have “victors”, rather we have victims of governmental influences.
These influences and actions have led to unceded territories and treaties that were not
honoured. This in itself offers a unique educational experience if teachers are willing and able
to successfully instruct their classes. I seek an inclusive school that enables students to learn
from educators who are comfortable with what they are teaching. For students to be successful
in their learning, educators need to be successful in their ability to educate. If these levels of
training and integration are achieved, students of all cultures will be able to focus on the

Integration of First People’s Learning in Teacher Education |9

necessary learning rather than wonder why First Peoples knowledge is being presented to
chunks that do not necessarily match up with their current stream of learning.
What to Expect in the Chapters to Come
Chapter Two: Review of Literature
This chapter will include many different aspects. The sections that I will endeavour to
focus on will include both the evidence in support of integrating First Peoples knowledge as
well as the evidence that does not support this perspective. I will delve into The Truth and
Reconciliation Commission’s Call to Action as well as other research that outlines the idea that
“equitably resourcing Indigenous education must be a key priority” (Smith, 2013. P. 12). I will
also ensure I include information surrounding the idea that “education systems do not respect
indigenous peoples’ diverse cultures. There are too few teachers who speak their languages
and their schools often lack basic materials” (United Nation, 2019). As well as the negativity
that can be associated with including Indigenous knowledge in the classroom. Overall, this
chapter will discuss the research that I find that is either in support of or in opposition to my
argument.
Chapter Three: Personal Experience
In this chapter I will discuss my experiences in both the Bachelor of Education program
and my teaching experience in a K-12 public school in British Columbia. I will endeavour to
explain why I feel the need for better instruction for our teachers as well the experiences that I
have had that have led me to this belief. I will discuss my experience as a Caucasian woman
with limited experience with Indigenous culture trying to effectively and meaningfully teach
First Peoples knowledge inside my classroom. In order to explain my level of understanding I

I n t e g r a t i o n o f F i r s t P e o p l e ’ s L e a r n i n g i n T e a c h e r E d u c a t i o n | 10

will connect to the University of British Columbia’s Bachelor of Education program, Thompson
Rivers University Bachelor of Education program and British Columbia’s curriculum.
Chapter Four: Summary and Conclusion
In this chapter I will attempt to wrap up what I have been discussing in the previous
chapters. I will create a summary of the evidence that I have provided both for and against my
argument. I will also attempt to conclude any ideas that I have presented in a way that will
allow the reader to understand both my perspective and the information that I have provided
throughout. In order to properly conclude I will not be adding new information but I will be
making sure that all previous information has been connected and explained to the best of my
ability.

I n t e g r a t i o n o f F i r s t P e o p l e ’ s L e a r n i n g i n T e a c h e r E d u c a t i o n | 11

Chapter Two: Supporting Research
Introduction
There are many facets of K-12 school learning that needs to be maintained. The amount
of information that a teacher needs to possess in order to properly maintain a successful
learning environment can seem overwhelming. However, many people are able to achieve a
space of effective learning because they have successfully completed their own schooling. If
teachers did not have the knowledge gained from the Bachelor of Education, they would be
hard pressed to maintain the required learning standards. An example of this is currently being
seen with the introduction of First Peoples knowledge into the K-12 school setting. The
information itself is absolutely necessary to present, however, the teachers that need to be
able to educate the students on this knowledge are not being adequately prepared for it. Not
only are they not being taught how to teach this necessary knowledge, but they are also not
being competently taught what knowledge is necessary to bring into their classroom. Initiatives
are being passed down through the government as well as the school system itself but that is
where it ends, there is no basis of knowledge being taught to educators before they are
expected to be able to successfully integrate First Peoples knowledge into their everyday
teachings.
I will endeavour to use evidence to establish my argument throughout this chapter. I
argue that educators should be taught how to integrate First Peoples knowledge into their
teachable subjects, rather than be told that they now simply need to include it. Through the use
of research, I will describe what the current curriculum taught in the K-12 school setting
requires, as well as what the current average Bachelor of Education level of instruction in

I n t e g r a t i o n o f F i r s t P e o p l e ’ s L e a r n i n g i n T e a c h e r E d u c a t i o n | 12

relation to First Peoples knowledge entails. Efforts will be made to discuss the importance of
properly instructing educators on the ability to successfully teach their students. In order to be
successful in my argument, I will pay special attention to not only the importance of the proper
education of teachers but also the need to encourage First Peoples knowledge in the K-12
school curriculum.
Importance of Indigenous Education in K-12 Schools
The need for Indigenous knowledge to be integrated into the K-12 school system is one
that have been discussed for many years. However, what is also clear is that “First People’s
knowledge and perspectives are as varied and as different as are the people, communities,
cultures and traditions themselves” (Synot, et al., 2020. P. 223). Synot goes on to discuss the
idea that the differences present help to outline both “historical and contemporary
circumstances of colonialism and other issues related to the different, but in many ways, similar
experiences” (Synot, et al., 2020. P. 223). These situations describe First Peoples’ experiences
with historical events, they outline a different perspective that perhaps is not well represented
by the settlers’ historical perspective. Understanding that there are differences in knowledge
allows not only for a better connection for those students who come from different bands, but
also for all of these participating in the learning; all students will be able to understand that
there are differences that need to be explored and expressed. The differences that should be
expressed in the classroom allow for students to make lasting connections “with the past and it
insists on equality in the present to eliminate any unequal effects of their distance from others”
(Nakata, 2007. P. 196). Exploration of different cultures is a necessary and important aspect of
learning that will allow students to develop a level of understanding and acceptance that was

I n t e g r a t i o n o f F i r s t P e o p l e ’ s L e a r n i n g i n T e a c h e r E d u c a t i o n | 13

not previously established.
While realizing that different cultures can have different interpretations of the same
situation, it is important to note that in order to successfully understand a situation in its
entirety, it is important to understand all of the different interpretations. Understanding that
“in seeking a better basis for explaining the position of … [Indigenous people], the point is not
to deny that … [they] are equal or different. The evidence of … [being] culturally different and
of equal humanity and capacity is observable in the everyday and once again reaffirms that
‘sense’ or ‘truth’ of this basic framework through which we order thinking about” (Nakata,
2007. P. 196) them. Nakata also outlines the idea different cultures and perspectives offer a
broader sense of identity and enforces the need for change in our current understanding of
self. A re-evaluation of self will assist with establishing a means of creating a “deeper
consideration of the ways in which the specificities of … [Indigenous] experiences are
constituted in that space” (Nakata, 2010. P. 196). Bringing Indigenous knowledge into the
classroom will assist with rectifying that wrongs that have been committed against these
different cultures. It will also allow for a more understanding generation of students that will
enable a more effective integration of knowledge from all cultures.
Therefore, understanding that there are cultures whose “knowledge was largely ignored
or suppressed” (Nakata, 2007b. P. 182) will allow for a deeper understanding of the need to
properly tech this currently missing knowledge. Including these different teachings will
enlighten the K-12 learners as each distinctive culture is rich in both knowledge and experience
and needs to be considered as an important part of our heritage. The erosion of the First
Peoples education system has not been corrected in our current education system, the

I n t e g r a t i o n o f F i r s t P e o p l e ’ s L e a r n i n g i n T e a c h e r E d u c a t i o n | 14

knowledge that needs to be present is not evidently represented in our curriculum in a
meaningful way that does not appear simply tokenistic (Nakata, 1993. P. 62). Fortunately, there
are many groups that are assisting with creating accessible knowledge bases for both teachers
and students.
Curricular Responses to First Peoples knowledge Integration
First peoples, government and school organizations are banding together to create a
curriculum that is representative of all of the diverse cultures present in our communities. The
Truth and Reconciliation Commission has outlined some important calls to action that include
but are not limited to:
We call on the federal government to draft new Aboriginal education legislation with
the full participation and informed consent of Aboriginal peoples. The new legislation
would include a commitment to sufficient funding and would incorporate the following
principles:
ii. Improving education attainment levels and success rates.
iii. Developing culturally appropriate curricula.
iv. Protecting the right to Aboriginal languages, including the teaching of Aboriginal
languages as credit courses (The Truth and Reconciliation Commission, 2016. P. 1).
These actions are meant to assist teachers with creating supports for Indigenous students as
well as increase the Indigenous culture and knowledge present in the classroom. Supports like
this and those created by the Government of British Columbia were created as a way in which
teachers can become more comfortable with what knowledge needs to be incorporated into
their lesson plans (Government of British Columbia, 2022). Successfully supporting different

I n t e g r a t i o n o f F i r s t P e o p l e ’ s L e a r n i n g i n T e a c h e r E d u c a t i o n | 15

cultures in a meaningful way will create an understanding that will connect cultures in a deeper
manner than previously maintained.
In order to understand the need for Indigenous knowledge integration, it is important to
understand the history of education in relation to Indigenous peoples. Hanson (2020) helps us
to understand that residential schools were implemented by the churches and European
settlers that assumed that their own culture was vastly more civilized than the Indigenous
peoples. Rather than understand the differences in cultures, the settlers used their sociocultural differences as proof that Indigenous people were uneducated, ignorant savages that
would benefit from cultural ratification and assimilation into the settlers’ culture so as to
become civilized (Hanson, et al., 2020). In order to be successful in creating an established
connection between cultures that results in positive change, it is important to understand past
experiences, if for no other reason than to understand the atrocities that were committed and
begin reconciliation if possible.
Importance of Integration
There are many significant features of integration, some include being able to make
meaningful connections to the information so as to better learn and understand it, while others
involve making connections to those in your surrounding community in a way that solidifies
cultures. Students are better able to make connections to new knowledge if they have a base to
develop that new insight from. Unfortunately, it is clear that the curriculum that forms the basis
of today’s education system was established without Indigenous content intertwined within it.
Some believe that the idea that integrating Indigenous knowledge into the curriculum would be
made more of a priority if it was supported and beneficial for all stakeholders (Nakata, 2011. P.

I n t e g r a t i o n o f F i r s t P e o p l e ’ s L e a r n i n g i n T e a c h e r E d u c a t i o n | 16

1). Fortunately, there are others who believe that this integration is an important aspect to our
current experiences and thus are working to properly integrate this knowledge in a way that
will enable children to make a holistic learning approach to their schooling (Government of
Nebraska, 2017). This “integration acknowledges and builds on the relationship which exist
among all things. An integrated curriculum implies learning that is synthesized across traditional
subject areas and learning experiences that are designed to be mutually reinforcing. This
approach develops the child’s ability to transfer their learning to other settings” (Government
of Nebraska, 2017). With these factions working together the curriculum will be able to act as a
basis for what should be brought into the K-12 classroom.
If teachers are willing to properly participate in “Interdisciplinary integration” then they
will be better prepared for an organizational shift in learning that allows for the curriculum to
be connected across disciplines. It would also suggest that there is an ability to chunk together
relevant learnings cross curricular rather than through discipline individuation (Barton, 2019).
This will also create a space that promotes a learning space wherein students and staff can
work and learn together in order to come to the best possible outcome. Which, in turn, also
allows for accommodation and modification for those that need a shift in their learning in order
to connect with intended outcomes (Seckington, 2018). The Fist Peoples Principles of Learning
as outlined by FNESC are accessible and available for use in all classrooms. The ideas they
outlined include but are not limited to:
• Learning is holistic, reflexive, reflective, experiential, and relational (focused on
connectedness, on reciprocal relationships, and a sense of place).
• Learning involves recognizing the consequences of one’s actions.

I n t e g r a t i o n o f F i r s t P e o p l e ’ s L e a r n i n g i n T e a c h e r E d u c a t i o n | 17

• Learning involves generational roles and responsibilities.
• Learning recognizes the role of Indigenous knowledge.
• Learning is embedded in memory, history, and story.
• Learning involves patience and time.
• Learning requires exploration of one’s identity.
• Learning involves recognizing that some knowledge is sacred and only shared with
permission and/or certain situations (FNESC, 2007).
While these principles are created by a First Peoples organization, they are important aspects
to all learning. They create an atmosphere of acceptance and knowledge that permeates the
curriculum and lives of all individuals. This in itself is an important starting point, however,
there can be found overarching issues in relation to the abilities of the teachers to obtain
successful follow through and these curricular aspects.
Expectations
Teacher
There is a disconnect between what the curriculum is asking for and what is represented
by the teaching staff. Synot (2020) notes that “what is important in approaching the inclusion of
Indigenous knowledge and experience however isn’t necessarily the content that is taught, but
rather the practice and process of teaching itself which must embody and practice First
Peoples’ ways of knowing and learning … This represents a distinct challenge for universities
and institutions that have historically played important roles in the exclusion and denial of
Indigenous peoples” (Synot, et al., 2020. P. 223). Understanding what is required of each
teacher involves organizing thought patterns to enable a new way of teaching that “proves

I n t e g r a t i o n o f F i r s t P e o p l e ’ s L e a r n i n g i n T e a c h e r E d u c a t i o n | 18

useful in explaining or making sense of all the elements” (Nakata, 2007. P. 197). This shift in
thought processing will enable teachers to interact with both historical and present information
in a way that will enable a plurality of meanings that can represent multiple cultures (Nakata,
2007. P. 197). These new understandings will cause teachers to create new lessons that allow
for Indigenous knowledge to be interwoven into their individualized lessons. Teachers “are the
ones left to ask, but what does it mean for the work that I already do? And what do I have to
change with regard to what I already do now? And by the way, can you tell me if this will work
any better in my classroom or for my Indigenous kids, because the challenges seem to remain
the same whatever we do?” (Nakata, 2011. P. 1-2). While these questions are one in which
teachers are asking, it is also important to be able to answer them in order to provide an
encompassing and integrated lesson that represents many different cultures. Teachers need to
be asking these questions in a way that will enable them to maintain the standards necessary to
enlighten and encourage developing minds.
According to the Government of British Columbia, teachers have specific responsibilities
that need to be incorporated when they are working with students. These responsibilities
include but are not limited to: “designing, supervising and assessing educational programs and
instructing, assessing and evaluating individual students and groups of students” (Government
of British Columbia, 2022b). In order to assist teachers with incorporating this knowledge into
their classrooms, the British Columbia Teachers’ Council has incorporated the need for one
course related to Indigenous knowledge to be a requirement for the teacher education
program (British Columbia Teachers’ Council, 2022). Having to take one course is no where near
enough information to enable a quality integration. It is also geared towards understanding and

I n t e g r a t i o n o f F i r s t P e o p l e ’ s L e a r n i n g i n T e a c h e r E d u c a t i o n | 19

gaining knowledge, not specifically how to teach this information.
Classroom
Inside the classroom, students are expected to participate in their own learning. There is
also a growing expectation that teachers are dedicating more of their class time to the new
curriculum and teachable knowledge that is being established. In order to better serve the
students, teachers need to teach the information in a way that allows the student to take
responsibility for their own learning. This can be done through individualized lesson planning as
well as integrating knowledge from different cultures. When students see that their lessons
stem from their own culture, they may be better able to connect and want to delve deeper into
their own learning (Burns, 2010. P. 28). It is important for students to feel represented in their
own learning, they need to be able to connect to learn in a way that is meaningful to
themselves.
Community
Successful Indigenous knowledge integration necessitates community involvement.
Therefore, schools and communities need to connect in order for the available knowledge to
find its way into the developing minds of the students. Therefore, “schools and communities
depend on educators [and community members] to help integrate students of different
languages and backgrounds, to be sensitive to cultural, linguistic and gender-related issues, to
encourage tolerance and cohesion, and to respond effectively to the needs of all students”
(Burns, 2010. P. 27). If done effectively, this will emphasize the fact that personal experiences
can enlighten those that are willing to learn from them, whether that be the teller or the
audience (Nakata, 1993. P. 53). When community members and educators interact it can result

I n t e g r a t i o n o f F i r s t P e o p l e ’ s L e a r n i n g i n T e a c h e r E d u c a t i o n | 20

in a growth in new student graduates that disperse into the work force and create many
different spaces of understanding and cultural integration through knowledgeable interactions
(Nakata, 1993. P. 54). This will also, in turn, enable the ability for more community involvement
in later years. It is necessary and integral to the incorporation of Indigenous knowledge to have
people who are informed of this knowledge enter the classroom and teach students.
Necessary Teacher Education
There is a need to educate teachers on the subject matter that they are required to
teach. Burns (2010) outlines the idea that:
Educating teachers for the challenges of diversity is a complex and multifaceted
endeavour … there is a serious challenge involved in changing practices and behaviour
since, despite best intentions, the most common form of practice is that which has been
observed and experienced personally. There is ample evidence that one-off modules on
a topic – any topic – do not suffice to make lasting behavioural change. Rather, there is a
need for ongoing and continuous support for planning, development and practice in
order to break old habits and create new ones. Although most initial teacher education
programmes include some form of diversity training, it is often in the form of a single
module or elective, which is unlikely to have a major, lasting impact throughout
teachers’ careers. There is a need to holistically integrate the coverage of diversity
throughout the programme. The question thus becomes: what is the best way to design
a systemic approach to elements that should be covered in initial and in-service teacher
education, and how should they be linked in order to create a true continuum between
these two stages that, currently, are quite discrete (P. 30)?

I n t e g r a t i o n o f F i r s t P e o p l e ’ s L e a r n i n g i n T e a c h e r E d u c a t i o n | 21

FNESC (2022) outlines the importance of using unappropriated First Peoples knowledge in the
classroom as it provides a necessary perspective to the students that allows for a deeper
understanding. Unfortunately, while this is something that is not only suggested, but is also a
requirement, it can be a challenge to do this properly when it is not considered a main
teachable subject in the Bachelor of Education program (University of British Columbia, 2022).
When teachers have no ability to learn how to integrate this information, they struggle with
being able to bring it adequately, appropriately and respectfully into their classrooms. This does
not mean that teachers do not try to bring it into their classrooms, it means that there is a need
for teachers to be properly education so that they are being as effective as possible. The need
for educators to be properly education in everything that they teach is necessary in order to
successfully teach in a K-12 education system.
Disconnect in Teaching Education Knowledge
Questions Left Unanswered
Good intentions do not always translate into manageable tasks. It is not argued that
Indigenous knowledge is necessary in schools, the issues is that teachers who are meant to
integrate the knowledge are left with more questions than answers. Burns (2010) outlines the
fact that “we do not yet have clear answers to essential questions such as what are the best
ways to prepare teachers to deal with highly diverse classrooms while at the same time
improving students’ learning achievements? And, what education and training programmes for
teachers have been demonstrated to be most effective?” The expanse of information currently
available creates a barrier for those who are trying to implement information that they are not
necessarily familiar with. Unfortunately, one of the issues that needs to be addressed is that

I n t e g r a t i o n o f F i r s t P e o p l e ’ s L e a r n i n g i n T e a c h e r E d u c a t i o n | 22

people understand “diversity training”, and the intention behind it, in different ways. This can
mean that the workshops available may counteract each other or they may have higher
requirements than are currently attainable, for instance, they may insist on the teacher being
able to read, speak and write the host language (Burns, 2010. P. 31). With a limited choice in
teaching courses available, it would be very hard for teachers to be able to achieve these
requirements. Therefore, it can mean that some people are unwilling to integrate First Peoples
knowledge into their teachings as they do not feel qualified to teach the information. This
insight can be true for not only the educators teaching the students but also the community
wherein the students come from.
Some of the questions that the community may be inclined to ask include things such as
“how is a teacher who knows nothing about my language, or my history, or my community, or
my predicament, going to come in and harness my cultural capital? Indeed, I’d like to see what
cultural capital looks like in an English Teacher’s classroom” (Nakata, 1997. P. 69)? With these
questions in mind, it is also important to understand that culture makes up a person’s identity,
meaning that when someone does not completely understand that culture or does not know all
of the detail and then tries to teach it, it can be misinterpreted. Nakata (2011) goes on to
suggest that some questions may include:
• What does the inclusion of Indigenous perspectives look like and how do teachers
embed these meaning-fully in a non-tokenistic way?
• How can non-indigenous teachers do this when they have their biases and may
already be challenged in this area?

I n t e g r a t i o n o f F i r s t P e o p l e ’ s L e a r n i n g i n T e a c h e r E d u c a t i o n | 23

• Does this area of work involve a two-way negotiation of teaching and learning roles
between Indigenous and non-Indigenous staff?
• What place does EALD curriculum and pedagogy have in empowering Indigenous
learners (P. 2)?
These questions are important not only because they need to be answered in order to allow for
proper teachings, but also because they are questions that have been asked for a long time,
they are not new. “The language of bias, empowerment, two-way working, and embedding
perspectives” (Nakata, 2011. P. 2) are all part of discussions that have been taking place for
generations. While there are different perspectives for each question, different outlooks that
will enable a better integration of knowledge into the school system.
Current Practice Effectiveness
The level of inclusion varies from class to class based on availability, understanding and
comfort of the teacher. While there is an abundance of research completed on this topic that
points towards some possible answers to certain questions, notably by researchers such as
Barton (2019), Battiste (2005), Khalifa, Khalil, Marsh and Halloran (2019), Nakata (1993, 1997,
2007, 2007b and 2011) and Putnam (2022), it does not appear to go beyond theory. There is
little to suggest that any of the theories have been tested and proven in the classroom so as to
allow for teachers to be able to understand what is expected and how to present it
meaningfully to the students (Burns, 2010. P. 32). It has also been suggested that Western
culture does not integrate well with Indigenous culture, they are too different to be compatible
(Synot, et al., 2020. P. 223). This can be viewed as an excuse to not teach the new knowledge,
or it can be fears coming forth. When someone understand what is expected of them and then

I n t e g r a t i o n o f F i r s t P e o p l e ’ s L e a r n i n g i n T e a c h e r E d u c a t i o n | 24

they are told to incorporate information that they do not know, they will either not do this at all
or struggle to make it meaningful. That is not to suggest that they are unwilling, just that they
may be uncomfortable with their abilities. A dismissal of information presented will lead to
students not understanding their cultural knowledge in a meaningful and necessary way. This
could be avoided if a teacher were granted the ability to learn how to teach and integrate this
knowledge.
Many teachers struggle with proper integration, this can be for a number of reasons
that include but are not limited to their own experiences and the teaching practices that they
have been taught or have participated in. This means that they “efforts by institutions in
response to these issues to simply ‘add’ First Peoples’ knowledge and content to courses and
teaching have tended to be simplistic at best, and tokenistic at worst” (Synot, et al., 2020. P.
223). Which, in turn, results in either no addition or limited addition of Indigenous knowledge
embedded in a simplistic and underwhelming fashion. (Synot, et al., 2020. P. 223). Therefore, it
is important to understand that the significance needs to be placed on educators understanding
the knowledge that they are expected to teach in a way that is meaningful to them. In a way
that will allow them to successfully integrate the current Western culture with Indigenous
culture while making sure that they are being respectful and informational. This will enable a
deeper connection for both the educator and the students. These are issues that can come to a
resolution, we have just not arrived at one yet.
It is also important to pay attention to the educators themselves as exhaustion can set
in when they are asked to do too many things outside of their knowledge base (Nakata, 2011. P.
1). This can mean that teachers are less likely to integrate information in a meaningful way

I n t e g r a t i o n o f F i r s t P e o p l e ’ s L e a r n i n g i n T e a c h e r E d u c a t i o n | 25

because they are already overwhelmed with their teaching responsibilities. One of the
strategies to combat this would be to allow for teachers to take full courses that enable a
comfortable understanding of the knowledge itself as well as how to teach it successfully.
However, the courses that are available to already practicing teachers generally focus on one
day events that can be completed on a single professional development day (Open School BC,
2022). Unfortunately, this one-day event has the teachers as the students, meaning that they
complete the assignment or learning themselves, so they become familiar with the particular
task laid out for them. It does not allow for the teacher to be the educator and therefore, they
generally do not get the experience of having to guide people through the assignment.
Completing the assignment and leading the assignment can be two very different things and
thus the participants on either side need to interact differently. It also suggests that the teacher
may learn one assignment that is generated to fit the single day event, this may or may not
integrate well with what they are currently doing in their classrooms and therefore may or may
not be useful to the educators. Therefore, having a one-day class for teachers who are
supposed to then teach a course with Indigenous knowledge presented in it does not bode well
for successful integration or meaningful learning.
Teacher Concerns
Indigenous knowledge integration is important. The government is supportive in the
inclusion of it in K-12 public schools. However, there have been issues that arise for teachers
who are on the front line attempting to be successful in this integration proves. Therefore, it is
evident that:

I n t e g r a t i o n o f F i r s t P e o p l e ’ s L e a r n i n g i n T e a c h e r E d u c a t i o n | 26

One of the striking findings was the perceived lack of preparation to effectively handle
diversity issues in the classroom. For student teachers and teacher educators, this is not
simply a result of an absence of training. The vast majority of the student teachers and
teacher educators that responded reported that diversity issues (e.g., working with
different languages, cultures, religion) were covered in their teacher education
programmes in some form. This suggests that there is a need to improve the design and
development of the current training on diversity issues such that it better fits with the
reported need. This is consistent with the findings from TALIS, which reveal that almost
half of all teachers who reported a need for greater professional development did not
engage in it due to an absence of suitable professional development. In addition, the
reported lack of systemic formal evaluations of teaching strategies fits with the already
well-established observation that there are generally weak links between appraisal and
feedback and evaluation systems in schools (OECD, 2009b). TALIS demonstrates that this
weak link extends also to opportunities for professional development. For example, just
under one-quarter of teachers reported that appraisal and feedback led to a moderate
or a large change in their opportunities for professional development, which means that
over three-quarters of teachers reported little or no change in their professional
development opportunities as a result of school appraisal and feedback systems (Burns,
2010. P. 34).
In order to properly prepare teachers, they need to have access to not only the information and
resources but also the people who can show them how to educate others.

I n t e g r a t i o n o f F i r s t P e o p l e ’ s L e a r n i n g i n T e a c h e r E d u c a t i o n | 27

The government and agencies such as the First Nations Education Steering Committee
(FNESC) help to create curriculum. This includes but is not limited to situations such as when
the Ministry of Education in British Columbia mandated that all teachers integrate First Peoples
knowledge into their teachings (Prest, et al., 2021. P. 711). This in itself would be a great
beginning, the struggle, once again, comes from there being no continuation of the how aspect.
Confusion stems from the fact that teachers already know the issues they are faced with
in the classroom, they are just hard pressed to figure out answers to these issues. An important
part of this struggle is that teachers understand what is required of them, they just do not know
how to go about accomplishing the task (Nakata, 2011. P. 2). Part of the issue arises from the
fact that the “Ministry of Education officials have consistently communicated their ongoing
expectations that educational decisions and activities in B.C.’s 60 school districts facilitate the
comprehensive implementation of this mandate. However, officials have not prescribed the
amount of curriculum time dedicated to embedding local Indigenous knowledge, as they
recognize that such decisions are contingent on local context” (Prest, et al., 2021. P. 711). This
outlined the idea that the initiative was passed down by the government with no assistance on
how or what to implement. That information was left to school districts and ultimately teachers
to figure out, which cycles back to the struggle of the teacher.
The main struggle that most teachers face in connection to proper integration includes
the fact that:
Most teachers across content areas were unprepared to teach local Indigenous
knowledge using culturally appropriate forms of pedagogy to take into account the ways
of knowing and being that inform that knowledge. They also observed that Ministry

I n t e g r a t i o n o f F i r s t P e o p l e ’ s L e a r n i n g i n T e a c h e r E d u c a t i o n | 28

efforts to increase content knowledge from the ‘local context, while downloading
responsibility for such content … reduced the likelihood of the integration of local
Indigenous content’ … and that ‘local content development and delivery is absolutely
essential but must be paired with adequate access to training for teachers and truly
meaningful consultation’” (Prest, et al., 2021. P. 712).
Fortunately, while these are valid and important aspects to consider and correct, they are
aspects that can be rectified to assist teachers with their ability to make meaningful
connections with both the curriculum and the students.
Conclusion
While there is a need for integration of First Peoples knowledge, there is also a need to
understand what is required of teachers. In order to successfully maintain a solid teaching
standpoint, it is necessary for educators to understand and feel confident with what they are
teaching. Students will be able to gain the necessary knowledge from educators who are
properly trained not only in the ability to successfully teach the knowledge but also the
knowledge itself. Integration is only possible when the knowledge is understood and
successfully melded into the current teachings. Therefore, it is necessary for educators to
complete courses in how to teach First Peoples knowledge, as well as the time to complete
these courses; overworked teachers will be able to complete this learning in their own time
without feeling more stressed and overworked.

I n t e g r a t i o n o f F i r s t P e o p l e ’ s L e a r n i n g i n T e a c h e r E d u c a t i o n | 29

Chapter Three: Personal Experience
Introduction
My learning and teaching experiences both include the ability to obtain necessary and
appropriate resources to successfully integrate First Peoples knowledge into the K-12 system.
However, the thing that is lacking in both instances is the ability to successfully teach this
information, using the present resources, to the students. It is clear that efforts are being made
at different levels. It is also clear that there are steps that are being missed or ignored that
would be beneficial for educators to partake in. I outlined my experiences in order to shed
some light on the integration that is currently being done
Teacher Education Programs
Teacher education program have a number of different responsibilities. Chief among
these would be not only to teach educators specific subject areas but also the overall ability to
teach students. I completed my bachelor of Education at the University of British Columbia. I
truly appreciate how they taught me how to share my knowledge with the growing minds of
the students I have in my classroom. While I entered the program with a base knowledge of
English through my Bachelor of Arts from Thompson Rivers University, I did not have any
previous knowledge of how to teach young minds. I completed an 11-moth intensive Bachelor
of Education that assisted me with learning not only how to present the knowledge I had but
also how to interact with the growing minds and different skill sets that I would be interacting
with daily. I learned how to interact with and teach students who love learning as well as those
who were struggling learners. I took an entire class that taught me different strategies to assist
students who are learning English as a second language (ESL) and students who are working

I n t e g r a t i o n o f F i r s t P e o p l e ’ s L e a r n i n g i n T e a c h e r E d u c a t i o n | 30

with an individual education plan (IEP). I was able to learn how to successfully translate
information into different learning levels in order to be able to teach English to high school
students. The only connection that my Bachelor of Education courses made to First Peoples
knowledge was to recognize the unceded territory we were learning on and to have a guest
speaker come in to do a presentation. However, we were told that we were not able to use the
project that was given to us to complete by these presenters because it would be disrespectful.
In order to teach this lesson to our classes and have them complete the assignment we would
need to have an Indigenous person come into our class. While I am not opposed to having
guests come into my space, I cannot reasonably have a guest speaker come into my class every
day.
Work Experience
Current
I was fortunate enough to receive a full-time job upon graduation from the Bachelor of
Education program. I began teaching in a rural school district in British Columbia in September
or 2017. The school is a rural school that boasts a student population of around 250-300 each
year in a K-12 setting. Depending on the year, roughly 45% of the population consists of
students that identify as Indigenous. These students come from at least four different bands.
None of these bands currently have a large presence in the school. We do have Aboriginal
Student Support Workers (ASSWs), though this is generally only four humans for all of the K-12
students. These people spend their time working with the students, they do not have teaching
degrees and they are not put in the school to teach the teachers. The district receives the
funding for not only the ASSWs but also for indigenous resources. Teachers are able to make

I n t e g r a t i o n o f F i r s t P e o p l e ’ s L e a r n i n g i n T e a c h e r E d u c a t i o n | 31

suggestions for what that funding can be used for, things such as books or craft items such as
beads that allow students to submerse themselves in an aspect of Indigenous culture. However,
while many of our teachers are able to demonstrate how beadwork in completed, many of us
do not know the importance or significance of different patterns. For instance, one of the
courses that I teach is textiles. I can talk with the students about different way to thread the
needles, the difference between thread, wool, yarn and sinew and even which material is best
to put beads on for different projects. For instance, which fabric works well for slippers or what
base material is needed to make a belt. I do not know the knowledge base to inform students
on the importance of chosen colours or patterns in relation to First Peoples. I can successfully
teach the students how to do the skill, I cannot properly inform them of the significance or the
connections to different land areas and bands. I cannot properly and completely teach the
students the important First Peoples knowledge that is needed in order for them to understand
the importance of the project they are completing. In order for this to be a successful learning
experience for the students, I, as an educator, would need to be taught the significant
connection to First Peoples knowledge.
Realities in my Experience
My school is very supportive of new initiatives, perhaps more supportive than other
communities because of the high Indigenous population that we have. We have made some
changes that, while they can be found in other districts, have resulted in an extensive ability to
allow student connection with First Peoples knowledge. By this I mean that we have followed
the regulations in including First Peoples knowledge in each of the different subject areas in
each classroom. We have also removed the standard grades 10 through 12 English classes in

I n t e g r a t i o n o f F i r s t P e o p l e ’ s L e a r n i n g i n T e a c h e r E d u c a t i o n | 32

favour of only teaching English First Peoples. Many of our resources an professional
development days are geared towards availability of resources and community supports.
However, while we are shown what is available and may have a few professional development
days that assist us with how to incorporate the presented resources, we do not receive a full
education or complete understanding of how to properly teach students First Peoples
knowledge. Including these different teachings will enlighten the K-12 learners as “their
distinctive cultures are a rich and important part of the nation’s living heritage. The historicallydeveloped education processes of Aboriginal culture have been eroded in many communities
for a variety of reasons. The education arrangements and procedures established form nonAboriginal traditions have not adequately recognised and accommodated the particular needs
and circumstances of Aboriginal culture” (Nakata, 1993. P. 62). We teachers try out best to
incorporate the necessary information to the best of our abilities. Unfortunately, none of our
teachers are First Peoples and we are not educated in their knowledge base, so “to the best of
our abilities” is not generally good enough. All of the books and funding that have been made
available should include some form of, at very least, semester long courses where we engage in
the ability to properly educate students. This knowledge is important and deserves to be
treated with respect, not glommed on to an already created assignment in the hopes that it at
least somewhat connects to the already established curriculum.
Conclusion
While it is clear that advancements are being made in my current school, it is also clear
that there are still some critical steps that need to be taken. We have the resources and the
ability to create a space wherein the students are comfortable and confident with learning

I n t e g r a t i o n o f F i r s t P e o p l e ’ s L e a r n i n g i n T e a c h e r E d u c a t i o n | 33

about First Peoples knowledge. The pressing issue is that we, as educators, simply do not have
the skills to properly and appropriately teach this knowledge in an effective and complete
manner.

I n t e g r a t i o n o f F i r s t P e o p l e ’ s L e a r n i n g i n T e a c h e r E d u c a t i o n | 34

Chapter Four: Summary and Conclusion
Summary
The current requirement of the Government of British Columbia is that First Peoples
knowledge be integrated into the K-12 public school curriculum. This message is passed from
the government, through the individual districts and presented to the teachers as an
expectation. An expectation that is currently unachievable in our present state. In order for
teachers to be successful in this endeavour they need to be equipped with the best tools and
knowledge available. Therefore, while the integration of First Peoples knowledge into the
current curriculum is necessary progression, it needs to be done properly and effectively. This
needs to begin with the proper education of the teachers themselves before they are able to
reiterate this knowledge to their classrooms in a successful manner.
In my literature review and application chapters I have demonstrated the research that
teachers are willing to participate in this integration. However, I have also outlined the issue
that they are ill equipped to successfully teach students the required information. When a
teacher is not able to connect to, or does not know how to present, the information that they
are expected to learn, they are hard pressed to be effective at it. This can be rectified with time
and patience. If the school education system can find a way to allow teachers the time and
resources needed to properly integrate this knowledge then they would be better equipped to
manifest these lessons.
As shown in my application chapter, the need for integration of First Peoples knowledge
is necessary for several reasons. In order for students to feel successful in their learning they
need to connect with it. Our current curriculum in British Columbia does not represent a

I n t e g r a t i o n o f F i r s t P e o p l e ’ s L e a r n i n g i n T e a c h e r E d u c a t i o n | 35

plethora of cultures, rather it represents the settlers’ world view. When a student sees their
culture represented, they are able to make connections and understand their own history. They
are able to better connect to their culture and their people. If there is a means to which
teachers can help to facilitate this, then there needs to be attention given to help further this
advancement.
The school that I currently teach at is attempting to establish this connection. The
Aboriginal Student Support Workers work with teachers to help with resource management.
They enable teachers to have the ability to have the necessary resources at their fingertips.
They also assist with creating an atmosphere where students feel as though they have the
potential to connect to their work. However, when there is no means to teach the appropriate
information to allow for a full connection it does not encourage the students to make these
important connections as completely possible. My school also enables teachers to participate in
Professional Development opportunities that briefly describe an assignment or specific way of
teaching some piece of information. The issue, of course, with this is that a one-day learning
experience can in no way be more than surface learning. It does not, and cannot possibly,
provide enough knowledge to make the teacher feel comfortable and confident in their own
classroom teachings. The other main, and very helpful thing, that our school offers is the ability
to willingness of our community to step into our school and teach the students. This is a
wonderful thing to have. However, it is again a one-day experience and while it does provide
the students with a learning experience, it does not educate the teacher on how to completely
integrate the necessary knowledge into their own lessons themselves. There are many things
that our school is willing to assist with, why are we not being provided with the necessary

I n t e g r a t i o n o f F i r s t P e o p l e ’ s L e a r n i n g i n T e a c h e r E d u c a t i o n | 36

education to successfully teach our own classes?
It I clear that many of us are in agreement that the knowledge of First Peoples is a
necessary addition to the current K-12 public school curriculum. However, what is also evident
is that the people expected to complete a successful integration are not being adequately
armed with the necessary knowledge. Attempting to integrate this knowledge without proper
education has led to struggles, frustration and piecemeal integration. While some are able to
successfully integrate the required knowledge, it is not the majority of teachers that feel as
though they are in that category. Therefore, what is required is the ability to gain a solid
understanding of both how and what knowledge is expected to be integrated into the
curriculum.
Conclusion
It is clear that there are many positives to integrating First Peoples knowledge into out
current school curriculum. However, it is also evident that there are next steps that need to be
considered. Most importantly, the need for teachers to be educated in a manner that allows
them to know the knowledge they are expected to teach and how to effectively teach it. Even
though this is a clear step in the furthering of this integration, there are still many questions
that need to be considered. For instance, who is responsible for making sure teachers get the
necessary education? Should it be the responsibility of the teachers themselves, the school
district or the government? Generally, the teacher provides their own learning, however, when
a mandate comes down from the government that requires new information to be taught by
teachers who have already completed their schooling and are successful teachers, does it
become the responsibility of the government, the ones who passed down the mandate, to

I n t e g r a t i o n o f F i r s t P e o p l e ’ s L e a r n i n g i n T e a c h e r E d u c a t i o n | 37

make sure those fulfilling the demands are provided with adequate means to be successful?
Another important question is what information should be deemed necessary for teachers to
know? Do they need to understand all aspects or, like with high school teachers, are there
some that are more informed in some areas than others? For instance, would we teach some
educators different languages while other educators learn different cultural aspects such as the
importance of nature? Though, perhaps the biggest question is how do we decide which First
Nations culture gets taught in our schools? Do we teach to the individual school population and
therefore only the cultures that each school is surrounded by or do we teach a general “this is
First Peoples knowledge” and try to establish a connection between all First Peoples cultures?
Answering these questions will enable teachers to move forward with their educational action.
They will be able to better teach the students the information that will help to further assist
their educational advancements and thus improve their futures. However, as it stands, the
situation is at a stand still. Teachers are making attempts that are not nearly as successful as
they could be if they were to have the proper training.
Throughout this paper I have successfully demonstrated the importance of teacher
education. I have proven that teachers are currently expected to integrate knowledge that they
are not fully comfortable with. I have also proven that teachers are willing to integrate First
Peoples knowledge into their classrooms, they simply need to be taught how to in order for
them to be successful in this endeavour. I have also illustrated an important issue that connect
with the big conversation surrounding the importance of integrating First Peoples knowledge in
the K-12 public school system. It contributes through the idea that teachers are willing and
wanting to assist with this integration, they just need to be shown how in a meaningful and

I n t e g r a t i o n o f F i r s t P e o p l e ’ s L e a r n i n g i n T e a c h e r E d u c a t i o n | 38

successful manner. Educators need to be taught the necessary information before they are
required to teach it so that the students are able to get the most from their learning. M paper
suggests a next step in the overall picture of First Peoples knowledge integration. Therefore,
the changes that I hope my paper creates include ways in which teachers can be comfortable
and confident in their teaching abilities. I would like to see more teachers successfully
integrating First Peoples knowledge into their classrooms in a meaningful manner. Teachers
need to feel comfortable and confident while students feel recognized and accepting both of
and with this knowledge.

I n t e g r a t i o n o f F i r s t P e o p l e ’ s L e a r n i n g i n T e a c h e r E d u c a t i o n | 39

Resources:
Barton, Tara. (2019). Integrated Curriculum: Changing the Future of Teaching. Retrieved from:
https://servelearn.co/blog/integrated-curriculum-changing-the-future-of-teaching/.
Battiste, M., & McConaghy, C. (2005). Introduction: Thinking Places: Indigenous Humanities and
Education. The Australian Journal of Indigenous Education, 34, P. 1-6.
British Columbia Teachers’ Council (BCTC). (2022). Teacher Education Program Approval
Standards. Retrieved
from:https://www2.gov.bc.ca/assets/gov/education/kindergartento-grade
12/teach/teacher-regulation/teacher-education-programs/tep_standards.pdf.
Burns, T. & Shadoian-Gersing, V. (2010). Educating Teachers for Diversity: Meeting the
Challenge. Centre for Educational Research and Innovation. OECD. Retrieved from:
https://read.oecd-ilibrary.org/education/educating-teachersfordiversity_9789264079731-en#page1.
First Nations Education Steering Committee (FNESC). (2007). First Peoples Principles of
Learning. B.C. Ministry of Education. Retrieved from: http://www.fnesc.ca/firstpeoples-principles-of-learning/.
First Nations Education Steering Committee (FNESC). (2022). Learning First Peoples Classroom
Resources. Retrieved from: http://www.fnesc.ca/learningfirstpeoples/.
Government of British Columbia. (2022). Indigenous Education in British Columbia. Retrieved
from: https://www2.gov.bc.ca/gov/content/educationtraining/k12/administration/program-management/indigenous-education.

I n t e g r a t i o n o f F i r s t P e o p l e ’ s L e a r n i n g i n T e a c h e r E d u c a t i o n | 40

Government of British Columbia. (2022b). School Act. Retrieved from:
https://www.bclaws.gov.bc.ca/civix/document/id/complete/statreg/96412_03#s
ection17.
Government of Nebraska. (2017). Integrated Curriculum in the Primary Program. Retrieved
from: https://www.education.ne.gov/wp-content/uploads/2017/07/IC.pdf.
Hanson, E., Gamez, D., & Mauel, A. (2020). The Residential School System. Indigenous
Foundations. Retrieved from:
https://indigenousfoundations.arts.ubc.ca/the_residential_school_system/.
Khalifa, M.A., Khalil, D., Marsh, T.E.J., & Halloran, C. (2019). Toward an Indigenous, Decolonizing
School Leadership: A Literature Review. Educational Administration Quarterly, 55, 571614.
Nakata, Martin. (1993). An Islander’s Story of a Struggle for “Better” Education. The Australian
Journal f Indigenous Education, 52-66. Retrieved from: https://searchinformitorg.ezproxy.tru.ca/doi/epdf/10.3316/informit.033076079998181
Nakata, Martin. (1997). History, Cultural Diversity & English Language Teaching. The Australian
Journal of Indigenous Education, 54-75. Retrieved from: https://searchinformitorg.ezproxy.tru.ca/doi/epdf/10.3316/informit.034417653928771.
Nakata, Martin. (2007). The cultural interface. The Australian Journal of Indigenous Education,
36, 7–14. Retrieved from: https://searchinformitorg.ezproxy.tru.ca/doi/epdf/10.3316/informit.208205802453147.

I n t e g r a t i o n o f F i r s t P e o p l e ’ s L e a r n i n g i n T e a c h e r E d u c a t i o n | 41

Nakata, Martin. (2007b). Disciplining Indigenous Knowledge. Disciplining the Savages: Savaging
the Disciplines. (pp. 182 - 192). Aboriginal Studies Press. DOI:
https://doi.org/10.3316/informit.208187169481889.
Nakata, M., & Gili, N. (2011). Pathways for Indigenous Education in the Australian Curriculum
Framework. The Australian Journal of Indigenous Education, 40, 1-8. Retrieved from:
https://searchinformitorg.exproxy.tru.ca/doi/epdf/10.3316/informit.609902657428412.
Open School BC. (2022). Continuing our Learning Journey: Indigenous Education in BC.
Retrieved from: https://www.openschool.bc.ca/indigenoused/.
Prest, A., Goble, J. S., Vazquez-Cordoba, H., & Tuinstra, B. (2021). Enacting Curriculum ‘in a good
way:’ Indigenous knowledge, pedagogy, and worldviews in British Columbia music
education classes. Journal of Curriculum Studies 53 (5), 711-728.
Putnam, R. T., & Borko, H. (2022). What Do New Views of knowledge and Thinking Have to Say
About Research on Teacher Learning? Education Research, 29, 4-15. Retrieved from:
https://www
jstororg.ezproxy.tru.ca/stable/pdf/1176586.pdf?refreqid=excelsior%3Ae7380213fd30f
771a
e0f640c9894bb13Ae7380213fd30f9771ae0f640c9894bb1&ab_segments=0%2Fbasic_s
arch_gsv2%2Fcontrol&origin=&acceptC=1.
Seckington, Laura. (2018). Integration and Inclusion: 6 Steps to Student Success. Retrieved
from: https://www.crisisprevention.com/en-CA/Blog/Integration-and-InclusioninClassrooms.

I n t e g r a t i o n o f F i r s t P e o p l e ’ s L e a r n i n g i n T e a c h e r E d u c a t i o n | 42

Smith, Malinda S. (2013). Transforming the Academy: Indigenous Education, Knowledges and
Relations. Creative Commons. Retrieved From:
http://www.thediversitygapcanada.com/uploads/1/3/0/4/130476297/3.transforming_
the_academy_2013.pdf.
Synot, E., Graham, M., Graham, J., Valencia-Forrester, F., Longworth, C., & Backhaus, B. (2020).
Weaving First Peoples’ knowledge into a university course. The Australian Journal of
Indigenous Education 50, 222-228. Retrieved from:
https://ajie.atsis.uq.edu.au/ajie/article/view/299/240.
The Truth and Reconciliation Commission. (2016). Truth and Reconciliation Commission Calls to
Action. Retrieved from: https://www.ictinc.ca/blog/truth-and-reconciliationcommission-calls-to-action.
United Nations. (2019). Department of Economic and Social Affairs: Indigenous Peoples.
Retrieved from:
https://www.un.org/development/desa/indigenouspeoples/mandatedareas1/educatio
n.html.
University of British Columbia, (2022). Secondary: 11-Month Teacher Education Program.
Faculty of Education. Retrieved from: https://teach.educ.ubc.ca/bachelor-of
education-program/secondary/.