SUPPORTING ABORIGINAL STUDENTS IN SPECIAL EDUCATION FOR HIGH
SCHOOL COMPLETION
by
Rebecca Abriel
B.Ed., University of Alberta, 2004

PROJECT SUBMITTED IN PARTIAL FULLFILLMENT OF
THE REQUIREMENTS FOR THE DEGREE OF
MASTER OF EDUCATION
IN
SPECIAL EDUCATION

UNIVERSITY OF NORTHERN BRITISH COLUMBIA
March 2017
© Rebecca Abriel, 2017

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Abstract
Aboriginal education in Canada is in need of reform. Research suggests that Aboriginal students
are less likely than non-Aboriginal students to graduate from high school. This study identifies
specific and relevant supports that are needed for Aboriginal students in Northern British
Columbia to complete high school. Recognition of rights of Aboriginal people to implement
their own education systems and use Elders as teachers of traditional knowledge is essential so
that more languages and cultural traditions do not become extinct. Placement of students in
appropriate programs based on ability, not on perceived inability may also lead to increased
success in the education system and society as a whole. Self-esteem will increase, potential
income may increase, and overall health and lifestyle may be positively affected as well. This
study, using Indigenous Methodology, used a narrative approach to provide the data used for
analysis. The Medicine Wheel, a holistic way of viewing life from a First Nations perspective,
has been used as the framework for understanding themes associated with these issues. As
Aboriginal Education continues to come to the forefront of educational studies and policy, it is
important to acknowledge the past and present influences on Aboriginal student success,
including: cultural understanding, self-regulation, resilience, family, societal and community
connectedness, curriculum, funding, and educational delivery. It is time for the current system to
not only recognize the need for change, but take action and positive steps to implement the
change. This study has been made available to School District #57 in Prince George, BC, and
other community agencies that work with Aboriginal youth in order to provide specific, relevant
supports for completion of high school.

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TABLE OF CONTENTS
Abstract……………………………………………………………………………………………ii
Table of Contents…........................................................................................................................iii
Definition of Terms………………………………………………………………………………vi
Acknowledgements……………………………………………………………………………..viii
CHAPTER 1: INTRODUCTION………….……………………………………………………...1
Significance of the Project………………………………………………………………………...4
Background, Statement of Purpose and Research Question…...……………………………..…...5
Background of the Study: My Personal Location…………………………………………………7
Background of the Study: Statistics ………………………………………………………………9
Conceptual Lens………………………………………………………………………………….10
Parameters of Study……………………………………………………………………………...12
Summary…………………………………………………………………………………………13
CHAPTER 2: LITERATURE REVIEW………………………………………………………...15
Results...………………………………………………………………………………………….16
Methods………………………………………………………………………………………….17
Purpose of the Review…………………………………………………………………………...17
Description……………………………………………………………………………………….18
History: Colonialism……………………………………………………………………………..18
Residential Schools and the Sixties Scoop………………………………………………20
Aboriginal Student High School Completion Rates: Statistics……………………………..…...22
Social Factors…………………………………………………………………………………....25
Cultural Considerations………………………………………………………………………….27
Holistic Learning/Medicine Wheel………………………………………………………...……28
Self-Regulation/Mindful Learning...………………………………………………………...…..29

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Curriculum/Instruction Quality………………………………………………..…………..……..30
Education and/or Training of Instructors……………………………………………..…..……...32
Looking at Grade 8-12 Intervention/Supports……………………………………………..….....34
Conflicts and Limitations ………………………………………………………………………..36
Summary…………………………………………………………………………………..…..…38
CHAPTER 3: METHODOLOGY (The Project Plan)…………………………………………...40
Description of the Project: Research Questions………………………………………………….43
Research Process/Process…………………………………………………………................…..43
Types of Data to be Collected……………………………………………………………………43
Procedures…….………………………...………………………………………………………..43
Participants and Recruitment…………………………………………………………………….44
Consent………………………………………………………………………………………..…45
Community Agencies…………………………………………………………………………….45
Interviewing……………………………………………………………………………………...45
Ethical Considerations…………………………………………………………………………...48
Confidentiality and Anonymity………………………………………………………………….49
Vulnerable Populations…………………………………………………………………………..49
Data Analysis…………………………………………………………………………………….50
Evaluation of the Study: Validity……….……………………………………………………….50
Reflexivity……………………………………………………………………………………….51
Summary…………………………………………………………………………………………53
CHAPTER 4: FINDINGS………………………………………………………….....................54
Beliefs About School and Special Education Programs…………………………………………54
Factors Contributing to the Completion of/or Lack of Success in High School………………...55
Impact on the Future……………………………………………………………………….……58

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Self Evaluation in Regards to Success in High School…………………………………………58
Summary………………………………………………………………………………………...60
CHAPTER 5: DISCUSSION OF THE FINDINGS……………………………………….……61
Limitations………………………………………………………………………………………61
Discussion…………………………………………………………………………………...…..62
Recommendations……………………………………………………………………………….66
Recommendations for Future Research…………………………………………………………69
Conclusion……………………………………………………………………………………….70
REFERENCES…………………………………………………………………………………..73
APPENDICIES…..………………………………………………………………………………78

Key Words/Terms

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Aboriginal Enhancement Agreement: a working agreement between the school district,
Ministry of Education, and Aboriginal communities to meet the needs of Aboriginal students by
shared decision making and specific goal setting to enhance student performance
Aboriginal Student: a student who has self-identified as being of Aboriginal ancestry (First
Nations, Inuit, or Métis)
At-Risk: students who are considered more likely to not find academic success, with the
probability of lack of success in post-secondary life (further education, careers, etc.)
BC Certificate of Graduation: A “Dogwood Diploma” granted by the Ministry of Education
upon successful completion of school graduation requirements
Cycle of Poverty: the idea that generation after generation will stay in poverty if that is where
they were born; the station in life where further education and economic success are less likely
and dependence on financial assistance is more likely for one’s children and their children’s
children
First Nations: the indigenous peoples of Canada. Also called Aboriginal, Native, or First
Peoples
High School: a school attended after elementary school or junior high school and usually
consisting of grades 8 through 12.
Holistic Approach: teaching and learning the whole process/idea, not just parts; ensuring
balance and meaning for the whole person and learning process
Resilience: the ability to recover from forms of adversity and adapt to negative or stressful
situations

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Six Year Completion Rate: the proportion of students who graduate with a Certificate of
Graduation within six years from when they enroll in grade 8
Special Education: education that is modified or particularized for those with singular needs, as
disabled or maladjusted people, slow learners, or gifted children; a supplemental program
provided by schools to assist students who are identified as having “special requirements” in
achieving a Certificate of Graduation and/or other outcomes as specified in the student’s
Individual Education Plan
(definitions taken from the British Columbia Ministry of Education and www.dictionary.com )

Acknowledgements/Dedication

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Chapter 1: Introduction
Throughout education systems all over Canada, especially in the North, many Aboriginal
students attend school. These students are often isolated, placed in special programs, and can be
perceived as being treated differently than their non-Aboriginal counterparts. Many students
believe they are forced to disregard or push aside their traditional heritage to try to fit in to the
mainstream educational system and society. Despite some recent efforts by government,
educators, and parents to decrease these issues, as well as recognition of double standards, there
are areas in the education system that contribute to the isolation and repeated mistreatment and
misplacement of these students. There are, however, starting to be more discussions on making
shifts in the area of Aboriginal Education and a movement towards promotion of Aboriginal
student success and high school completion, for example, the Aboriginal Enhancement
Agreements for school boards in British Columbia (British Columbia Ministry of Education,
2013).
The current state of Aboriginal Education in Canada, or the achievement gap between
First Nations students and other youth, can be attributed to a variety of factors; these include:
curriculum, instruction quality, and social factors (White, Peters, & Beavon, 2008). In this
project I have interpreted social factors as: lack of connection/understanding of First Nations
belief systems, cultural sensitivity (or lack thereof), understanding the impact of the Residential
School system on subsequent generations of Aboriginal students and social/emotional learning.
Other factors that also have an effect on the education of First Nations students are lack of
funding and lack of appropriate restoration programs. Continued resilience in the face of these
challenges is not only necessary, but essential, to try to raise the bar of the current education
system for Aboriginal students in Canada, and to increase the ability of Aboriginal people to be

2

accepted and encouraged to find success in contemporary society. In the following statement,
Battiste (2002) describes the challenges surrounding Aboriginal education today:
Rethinking of education from the perspective of Indigenous knowledge and
learning styles is of crucial value to both Indigenous and non-Indigenous
educators who seek to understand the failures, dilemmas, and contradictions
inherent in past and current educational policy and practice for First nations
students. The immediate challenge is how to bring colonial legitimacy, authority,
and disciplinary capacity with Indigenous knowledge and pedagogies (p. 7).
The issue of Aboriginal education is of significance because there are hundreds of
thousands of students within the education system each year, and in British Columbia alone, 11%
of the student population, or 62,161 out of 564,532, self-identified as Aboriginal according to the
2012/13 data used in the Aboriginal Report - How Are We Doing? report on First Nations
Education in BC (Ministry of Education, 2013). As Canada is a very diverse country, it is
important that all learning styles and cultures are recognized, and that all students have the right
to the same amount of achievement as others. Reform in Aboriginal education in Canada is
needed so that young Aboriginal people can find and experience success and feel more valued
within our society as a whole.
As the process of educational reform continues, it is imperative that researchers
understand the structure of doubt the Canadian educational system has generated
among Aboriginal people. Every Aboriginal student has been contaminated by
an educational system built on false colonial and racist assumptions that target
Aboriginal people as inferior. The self-doubt it has generated within Aboriginal
students has made them discount their inherent capacities and gifts. No
educational system is perfect, yet few have a history as destructive to human
potential as Canada’s with its obsession with assimilating Indians. In this

3

coercive system, more than three out of every four Aboriginal students fail.
(Battiste, 2002, p.27).
Social factors are a significant undertone in the lack of completion of high school and
achievement for Aboriginal youth. Reform from within the system can help with others’
tolerance, acceptance, understanding, support, and assistance. Many First Nations students do
not complete high school, therefore, further education and training are limited and the cycle of
poverty continues (Richards & Vining, 2004). Being successful in school can lead to increased
self-worth, higher achievement, potential job opportunities, and less marginalization. White et
al. (2008) have stated that lower attainment has been correlated with lower income, reduced
well-being, and lower rates of participation in the labour force.
If supports were to increase at the school and community levels, achievement for
Aboriginal students, who are often considered at-risk, could lead to significant raises in
completion rates for First Nations students, therefore leading to less economic disability
(Richards & Vining, 2004). These students are in need of an inclusive system, but not
assimilation, which will advance their productivity, self-worth, confidence, and resilience. By
being involved in a system that is inclusive, First Nations students may also find success and
increased achievement by feeling more connected with the school, rather than as a segregated or
discounted minority that has no place in the school system or in society as a whole.
School districts in British Columbia are attempting to make Aboriginal Education an
important factor in the success of their education systems as shown by the commitment to
implementing Aboriginal Enhancement Agreements across the province (BC Ministry of
Education, 2013). Supporting Aboriginal students in their high school education can help lead to
future success in post-secondary goals of further education, careers, well-being, and economic
contributions to society.

4

Significance of the Project
With a large First Nations population in Northern British Columbia, it is important to
address the needs of this demographic in the education system. The goal of this project was to
understand from participants what supports would be effective for Aboriginal students to use on
the path to graduation, especially those in Special Education programs. Finding effective ways
to increase completion rates, provide appropriate program placement, and encourage schools to
incorporate Aboriginal Ways of Knowing, can significantly contribute to the success and
completion of high school, which in turn can lead to positive involvement in society (Canadian
Council on Learning, 2009).
The British Columbia Ministry of Education has a list of desirable attributes (BC
Ministry of Education, 2014) that they determine are important for students who complete high
school to ease the transition into the worlds of work and/or post-secondary education, therefore,
Aboriginal students who gain the necessary skills, attitudes, and knowledge to be responsible
citizens and contribute in a positive manner will be beneficial for all of society; these students
can increase their self-esteem, their knowledge of culture and heritage, and have access to
opportunities that others who do complete high school already currently have access to.
Tolerance and acceptance or less prejudice/racism from peers and people from society in general,
may increase when Aboriginal people are seen on the same playing field as other races in Canada
(Battiste, 2002; Canadian Council on Learning, 2009). Research that has been done in locations
across Canada has indicated that such things as: At-Risk status for Aboriginal students, literacy
skills, family, personal supports, self-identity, and use of culturally appropriate learning styles in
the classroom can either assist or act as barriers for students (Aman, 2008). Consequently, it is
of the utmost importance that people within the education system look at the needs of these

5

students and learn from the experiences provided by current and former students as to what
worked and did not work for them in the system as it is/was provided for them.
Background, Statement of Purpose, and Research Question
In Northern British Columbia, many First Nations students are being left behind in their
education. Placement of these students in Special Education courses, (often not based on ability
but on attendance or lack of connectedness with the school) and lack of community resources,
among other factors, has resulted in a significant number of students not completing their high
school education. It is imperative to identify the supports necessary for these students to
complete their high school education and be provided with all available avenues for completion
so that they are given the opportunity to find success in society. Follow-up with Aboriginal
students who have completed their high school education would be beneficial for researchers to
learn and address the benefits and hindrances of the programs provided.
In order to find ways to promote graduation for Aboriginal students in Special Education
programs, I investigated and identified specific supports needed for these students to complete
high school in a timely manner, usually six years. Needs at the educational level go hand in hand
with societal needs, including: acceptance, tolerance, non-prejudicial judgement, financial wellbeing, and emotional well-being (Richards & Vining, 2004). It was my intention to use
Indigenous Methodology via a narrative approach to ask students to tell me their experiences,
whether they were positive or negative. By using this method, I was better able to understand
and use the opportunity to reflect on my own teaching practices as well. Hence, I also hoped to
help inform the policy and decision-makers who are in positions of power by providing
additional research in this area. It has been my ultimate goal to investigate areas of Aboriginal

6

Education that have been under researched, such as Special Education, and then provide data that
assists in developing pedagogy and curriculum that will encourage increased Aboriginal student
success in completion of mainstream high school courses which will lead to obtaining their high
school diploma. I would also eventually like to be a part of a team writing curriculum and
resources to assist these students with high school completion.
The question used for this research was: What are the specific supports that First Nations
students in Northern British Columbia who are placed in Special Education courses believe are
needed to help them complete their high school education in a timely manner? The starting point
for my research was: why is there such a high percentage of First Nations students placed in
Special Education programs in the first place? This is important, because those who have
completed their grade 12 education have an increased likelihood of contributing to society. For
the purpose of this research, the definition of Special Education I used was: “education that is
modified or particularized for those with singular needs, as disabled or maladjusted people, slow
learners, or gifted children; a supplemental program provided by schools to assist students who
are identified as having “special requirements” in achieving a Certificate of Graduation and/or
other outcomes as specified in the student’s Individual Education Plan (British Columbia
Ministry of Education, 2014, p1.).
I also hope to increase understanding of determining student placement in courses, areas
that face barriers and need improvement in educational supports, and assist students and
community agencies with access to useful supports for future opportunities. My goal for this
research is to provide information to school and community programs in the North so that
decisions about the needs of First Nations students’ education are increasingly addressed and that
specific, relevant supports are put in place in both the school and community systems. This

7

research will inform and possibly enhance current and future practices within the high school
education system.
Background of the Study: My Personal Location
Absolon and Willet (2005) believe that it is essential for researchers to locate themselves
before conducting research; when conducting Indigenous research, one needs to provide answers
to the following questions: “What brought you here? What do you feel you have/need to
contribute…? From what “place” do you speak?” My interest in this topic is tri-fold based on my
experience as an educator, as a student, and as a person with Aboriginal heritage, specifically
Métis. I have seen and experienced the double standard presented to Aboriginal students in the
education system and have a desire to understand why it exists, and to help in finding a solution
as to what can be done about it. I first became interested in Aboriginal education while
completing my Education degree at the University of Alberta and volunteering at an inner city
school called St. Alphonsus Catholic School. I completed my required observations for my
program there, and then volunteered my time through the university’s Wahpitew program – a
mentorship program for Aboriginal students. Also, I have always been fascinated by history and
knew that in my family there were people, including my grandfather, who had experienced the
Residential School System in Alberta. While completing my degree, I was increasingly involved
in learning about my family’s history and learning about the effects of the Residential School
system on them. It was because of my curiosity and my own personal experience in school that I
decided to become more involved in Aboriginal Education and became a First Nations, Métis,
and Inuit Liaison worker as well as a teacher of Aboriginal Studies. During my tenure as the
F.N.M.I. worker, I developed my idea for my study, although I did not act on it for 6 years
afterward – during which time I was a Special Education worker in a Prince George High

8

School; at one point my class consisted of 12 Aboriginal Students and 1 Caucasian student. I
began to see a steady pattern of Aboriginal students being placed in my program, even though
some were capable of doing some mainstream work. I made it my mission, much to the chagrin
of some of my colleagues, to do anything I could for these students to have them included and
placed in as many mainstream classes as they were able to do. While it is true that some of my
students were correctly placed in my program, others were there due to poor attendance or
because a family member had previously been placed there, not because of academic needs.
This became increasingly frustrating for me as I began to identify more and more with my
heritage and my own inability to be heard because I was working with “those kids.” I saw this
continue to happen in my school and other schools within my district. Some students see this
difference and ask me about it and I have no justifiable answer to give them; families ask me
what can be done, and I have no answer to give to them; other teachers I collaborate with ask me
why I take this personally and put my neck on the line often, and it is because I know that what is
being done to these students is wrong. I also have guilt because I know that it is easier to give up
and conform to the system than it is to change it.
I believe that it is completely relevant for all those involved in education in any way –
from policy makers to teachers and students - to recognize that double standards in education do
nothing to increase ability and success, but only contribute to keeping the oppressed from the
same standards that the prevailing cultures are allowed to experience. This is an issue that needs
to be acknowledged and rectified so that Aboriginal people can continue with the healing process
from the trauma experienced from the colonization and attempted assimilation of their race,
specifically the Residential School System, and begin to move forward with their lives in a
positive way while contributing to society.

9

My involvement with and within Aboriginal education is limited – as a child I was raised
as a “white kid” and often partook in the racism/prejudice against other Native people. As a
young adult with a growing conscience and curiosity, I began to question my heritage and
relevance within society and was encouraged to take pride in the people I knew of Aboriginal
heritage and in myself as a Métis person. I began by wanting to work with numerous people who
inspired me and led me to the path I have started on in the education system within the last
decade. My experience has been both positive and negative for myself, in what I have witnessed
and participated in throughout my years as a student and an educator. Now, as a researcher, I
have experienced mixed feelings and attitudes as well.
As a professional, I believe it is in my best interest and the interest of my students to
provide all avenues possible for them. I often stand alone in my views and vocalization of “hot
topics” and hope that this research will assist with shedding some light on my determination
surrounding the issue of Aboriginal education. Personally, I feel that rather than being a
bystander and criticizing the system, I should become actively involved and try to make a
difference; no matter the turn out, I will know that I have participated and made a contribution –
hopefully in a positive manner.
Background of the Study: Statistics
In School District #57, located in Prince George, BC, there are 13,286 students, of which
3,556 or approximately 27% of students are identified as First Nations. Of these Aboriginal
students, only 56% complete high school within the standard 6 years as compared to 81% of
non-Aboriginal students (District Achievement Contract, 2013). In British Columbia, there were
564,523 students in the 2012/13 school year; 11% (62,161) identified as Aboriginal, and 89%
(502,371) were non-Aboriginal. A total of 59,101 were grade 12 students in the 2012/13 school

10

year; of these, 53, 075 were non- Aboriginal and 6,026 were identified as Aboriginal. 51%
(3,081) of Aboriginal students graduated with a Dogwood Diploma as compared to 72% (37,
960) of non-Aboriginal students. 10% (574) of Aboriginal students were able to obtain a BC
Adult Graduation Diploma (Adult Dogwood Diploma) as compared to 5% (2,855) nonAboriginal students, and 5% (294) of Aboriginal students compared to 1% (672) non-Aboriginal
students received a BC School Completion Certificate. Of note is the fact that for Aboriginal
students across the province, the 6-year completion rate has steadily increased from 49% in
2008/09, to 60% in 2012/13 (2009/10 – 51%, 2010/11 -54%, 2011/12 – 57%), respectively,
whereas the non-Aboriginal 6 year completion rate remained stagnant in 2008/09 (82%) and
2009/10 (82%) with only a slight increase in 2010/11 (83%) and 2011/12 (84%) with an increase
in 2012/13(86%). Statistics for Aboriginal students show that more females (1,669) than males
(1,597) are enrolled in Alternate programs, whereas the opposite is found with non-Aboriginal
students – 2,255 females vs. 3,000 males; this has been a trend since reporting for this six-year
cohort started in 2008/09. For students in Special Needs reporting groups (sensory disabilities,
learning disabilities, behaviour disabilities, and gifted students) the percent of Aboriginal
students compared to non-Aboriginal students are 2% and 4% higher in the learning and
behaviour groups – 5% Aboriginal (3,224 students) vs. 3% non-Aboriginal (15,168) and 6%
Aboriginal (3,616) vs. 2% non-Aboriginal (9,123), whereas the Aboriginal students are less than
1% (actually counted as 0%) of the sensory disabilities and gifted groups (BC Ministry of
Education – How Are We Doing? 2013).
Conceptual Lens
I am using the Medicine Wheel as portrayed by the Aboriginal Education Department in
School District #57, Prince George, BC, (see appendix) as my framework for this study because I

11

believe that the concept of the whole is essential to the success of our Aboriginal students. In a
report written by the Canadian Council on Learning (2007), it was pointed out that holistic
learning should be the focus of educational assessments, rather than having the primary focus on
intellectual performance alone. Kitchenham et al. (2016) elaborate on this by stating that
“cultural heritage of Aboriginal peoples including oral tradition, storytelling, traditional
knowledge, and experiential/holistic learning and spirituality has a huge impact on Aboriginal
children’s learning in schools” (p.31). I believe that it is paramount to allow students to enhance
all aspects of themselves and grow as a whole, rather than focus only on one aspect of their
being, which may not be telling of the whole person. In using the Medicine Wheel in this sense,
it is important to explain what my view on it is. There are quadrants in the visual that focus on
select aspects of overall well-being: physical, mental, emotional, and spiritual; if one of these is
out of balance, the others will not preform optimally either. In this model, the student is at the
center, and each of the quadrants also has a focus on a type of learning that students and
educators should work on: physiological/safety/basic needs, feelings, academics, and selfidentity. It is by focusing on being well-rounded, that students will likely be the most successful.
I believe that when we know ourselves and let that shine through, other aspects will fall into
place, and vice versa. I have seen students that are very academically motivated and who have
not found an outlet for their other needs, and just wind up giving up when they do not attain the
goal they have set for themselves; conversely, I have seen students who are not academically
strong, but have a strong drive within arts or sports, that have found success because they are in
tune with themselves and know how to take a break and not focus on the negative aspects of their
academics.

12

I view the Medicine Wheel as a way to guage one’s wellness. It is a way of life. It
allows for checks and balances. If one part of the wheel is out of balance, work needs to be done
to make it right. People should not be taught that only one aspect of life is important to focus on,
but that a well-rounded person and lifestyle is essential for a good life. The Medicine Wheel is a
visual representation of the whole self, it is the healthy, successful, complete person that is ever
changing and continuing to grow. Archibald (2008) explains the Medicine Wheel very well:
Each Indigenous group has developed its own cultural content for the holistic circle
symbol; however, a common goal has been to attain a mutual balance and harmony
among animals, people, elements of nature, and the Spirit World. To attain this goal,
ways of acquiring knowledge and codes of behaviour are essential and are embedded in
cultural practices; one practice that plays a key role in the oral tradition is storytelling.
Some stories remind us about being whole and healthy and remind us of traditional
teachings that have relevance to our lives. Stories have the power to make our hearts,
minds, bodies, and spirits work together. When we lose a part of ourselves, we lose
balance and harmony, and we may feel like Coyote with the mismatched eyes. Only
when our hearts, minds, bodies, and spirits work together do we truly have Indigenous
education. (Archibald, 2008, p.12)
Parameters of Study
In the Prince George School District, 27% of the student population have identified as
Aboriginal (Superintendents Report on Student Achievement, 2013). Therefore, with permission
from the School District to do this research, and providing letters of information and consent to
parents, I was able to focus on experiences of past and present Aboriginal students from one high
school in Prince George. My use of Indigenous Methodology, which uses a narrative approach
to research and relationships, required many hours of work with the stories of each participant –
interview, transcription, review, coding/themes, etc. so I limited my interviews to a maximum of

13

six student participants ranging in age from 16 – 24 years old. The recruitment of participants
was based on students I have previously taught and worked with or been in contact with and
students that have been recommended by other educators. Participant consent as well as parental
consent was necessary if the participants were under the age of 19 years old and part of the
education system.
Summary
The intentional and unintentional double standards prevailing in the education system in
Canada, and more specifically for Aboriginal people in Canada are detrimental for the success of
these students. Further success in society is significantly hindered if Aboriginal students are
placed in separate programs, treated differently, and expected to meet lesser standards than their
non-Aboriginal counterparts. This is often quite visible in high schools, and it is difficult to
combat without support from all levels of the education system and recognition that it is an issue
that needs attention. Stories from Residential Schools provide extreme cases of the effects of
culture destroying dominance and attempted assimilation as well as the long lasting effects of an
education system that can use improvements so it is a tool used for success in society, not
oppression. The whole culture of a school can be affected if these issues are not addressed in a
timely manner. In my personal experience, I have been left looking for answers and trying to
assist others to recognize the need for change. I have been intrigued by and frustrated with this
topic for many years. I hope that I am able to contribute in a positive way to finding an answer
to increasing Aboriginal success in the Canadian education system. I believe it is important to
investigate the current state of Aboriginal education in Canada (specifically using Prince George,
Northern British Columbia, as my research location), provide suggestions for further research in

14

this area, and assist with some strategies for increasing the success of Aboriginal youth in
completion of mainstream high school education and setting up for success in their lives.

15

Chapter Two: Literature Review
In recent years, the topic of Aboriginal education has come to the forefront of research in
the Canadian education system; however, it is still quite in its infancy (Battiste, 2013). This
literature review drew upon critical aspects of the scholarly works of both Indigenous and NonIndigenous writers on the following sub topics: Colonialism, The Residential School System,
Statistics, Social Factors, Cultural Considerations, The Medicine Wheel/ Holistic Approaches,
Self-Regulation, Curriculum, Education and Training, and Intervention/Supports. Dr. Marie
Battiste is one of the main published and widely recognized researchers in this area, while
increasing research has also been completed by the British Columbia Ministry of Education and
its partners. Other notable researchers in this area include: JoAnn Archibald, Verna Kirkness,
and Shawn Wilson, respectfully.
In order to be the most informed on my research, I (and other researchers) needed to
understand that Aboriginal education in Canada is consistently underserving Aboriginal students
due to a variety of reasons stemming from the past and colonial era, to current issues of
continuous racism, lack of academic achievement, lack of culturally relevant curriculum and
supports, lack of parent involvement, and improper recognition of needs from all levels of
administration and government (Silver & Mallett, 2002). Critical analysis has been and
continues to be necessary to present the most recent studies and information in a fair and
balanced manner.
In the past, the focus of Aboriginal Education was often on assimilation, rather than on
deeply meaningful strategies to assist and enhance the education experience of these students
(Battiste, 2013). For over 40 years, Aboriginal people have been speaking about their goals for

16

Aboriginal education; they want to have education that prepares them for life in society to be
responsible, contributing citizens who are proud of their culture and Aboriginal identity (BCTF
Publication). In British Columbia, statistical data is available from the Ministry of Education,
who has been tracking Aboriginal student data each year since the early 2000’s, and still
continue to do so, with their publication called Aboriginal Report- How Are We Doing?
Information is also available on programs geared towards “at-risk” students, however, many of
these studies deal with only one aspect of the needs of students to find success, and are not
specific to Aboriginal students. For Aboriginal students, one of the limitations is use of supports,
supported by evidence, that can assist or enhance First Nations’ students in attainment of their
Dogwood Diploma. As stated by MacLean (2006), this includes the idea that “creating an
awareness of the cultural biases that exist in the classroom is a crucial step in creating a
meaningful learning atmosphere for at-risk First Nations youth”(p.23).
Literature Results
This literature review examines previous research about and experience on this topic.
The literature used provided an overview of the current supports and programs available for
Aboriginal students on their paths to graduation, including use of the Medicine Wheel as a
conceptual framework, with additional topics such as resilience and Residential schools, and
community supports, among others. The Medicine Wheel is especially significant within my
study because it can be used as a metaphor in terms of Aboriginal concentric learning or for
conceptualizing the themes found in the research.
I found that within the literature, many Indigenous researchers included discussion on the
Medicine Wheel, while others focused more on the various social factors that affect the

17

graduation rates of Aboriginal students. Works that outline advantages and difficulties of
Aboriginal students from both past and present have also been utilized. Some themes that have
been important in discussing supports to be used specifically for education or on a more general
level to apply to everyday life are: self-regulation, social needs, psychological needs, critical
thinking, and academic needs. Finally, the chapter concludes with a discussion of current
barriers and supports for assisting with Aboriginal student completion of high school.
Methods
English language articles found through the University of Northern British Columbia Library’s
EBSCO host data base system, including: ERIC, Academic Search Premier, and the
Bibliography of Native North Americans were used, as well as: internet articles from Google
Scholar, government publications, and books. Results were usually narrowed down by date –
publications preferably from the year 2000 onwards, however, some exceptions were made.
Recent data (up to and including 2016) on government publications was preferential.
Purpose of the Review
Awareness, knowledge, and initiative have recently increased in the area of Aboriginal
student high school completion, where people are gaining a voice and calling for change. I
found that the overwhelming response was similar from all print reviewed – the current system is
failing Aboriginal students due to: a lack of funding, understanding of cultural needs, nonreconciliation with the mistreatment of the past, generalizations that what fits for one will fit for
all, and Eurocentric dominance, among others. There has been effort for better understanding by
all parties involved, (government, educators, Aboriginal students and families, etc.) however,

18

progress has been slow. Recognition of needs is one step in the right direction, but proper
implementation and specific supports will be where the results will show.
Description
Literature reviewed for this research was consistent in description of similarities that need
to be addressed and both strengths and weaknesses of current research. This type of research and
review fits with the current paradigms in Canadian education reform and is useful for further
innovations in the system with regard to Aboriginal education and the system as a whole.
The objectives of the articles reviewed range from understanding Aboriginal learning
needs, integrating Aboriginal perspectives into curricula, supporting First Nations students,
describing needs in Aboriginal education and providing recommendations for the directions in
which to move forward. Settings of research were from a variety of places- on reserve, off
reserve, mixed schools, Aboriginal schools, choice schools, provinces all over Canada, and
Indigenous population locations around the world. Intervention and reform needs are to be
recognized on a holistic point of view and needs to be understood from an Aboriginal
perspective, not from a Eurocentric one (Battiste, 2002), therefore, a brief overview of the
history is necessary for further clarification.
History: Colonialism Colonialism took place increasingly from the 1600’s onward. It
was due in part to the European desire for discovery of new lands and the increase in the fur
trade. After the invasion and take over of Aboriginal lands by the Europeans, legislation, which
included the Indian Act, 1876, and various Historical Treaties from 1870-1921, to create reserves
was enacted that ensured that Aboriginal people became wards of the state. In brief, this meant
that Aboriginals, therefore, were not able to leave those reserves or preform cultural ceremonies,

19

and would therefore become more easy to control (Wilson, 2003). This was the deliberate
attempt to destroy the Aboriginal peoples’ political and religious systems as well as their cultures
and replace them with their acceptable and practiced European counterparts (Silver & Mallett,
2002).
Wilson calls the period of time from 1940-1970 the assimilationist period (Wilson, 2003;
Fournier & Crey, 1997). When the eradication attempts of the 1800’s did not work, assimilation
became the objective of the government, and “the colonial aims of extinguishing Indians
altogether” created a system that has been flawed and has impacted so many generations that it is
still being felt today (McIvor, 2010). Attempts at assimilation have led to continued feelings of
inferiority and racism towards Aboriginal people and cultures by both Aboriginal and nonAboriginal people:
A vicious cycle is created: the assumption of Aboriginal peoples’ cultural
inferiority, initially advanced as a means to justify the European domination of
North America, becomes internalized by Aboriginal people themselves, in
response, many Aboriginal people lash out in self abusive ways; such behavior
then reinforces in the minds of the colonizers the assumptions of Aboriginal
inferiority that lie at the heart of the colonial ideology (Silver & Mallett, 2002).
In regards to research, from approximately 1900-1970 (and in some cases, continuing
today), research was done on Aboriginal people, but not for or by Aboriginal people. Wilson
(2003) states that this is when non-Aboriginal people became experts on Aboriginal people. The
most recent movement, however, to affect Aboriginal people has been a positive one; from
approximately the year 2000, research by Aboriginal people on Aboriginal education has come
to the forefront. Previously, researchers were typically outsiders, now the call for Aboriginal
researchers with Aboriginal voices has been made. In the beginning, collaboration was being

20

encouraged but as the movement expanded and began to gain traction, more and more
Aboriginal researchers began speaking for themselves (Wilson, 2003). Smith (2005) makes a
powerful statement in discussing what research is: “Research, like schooling, once the tool of
colonization and oppression, is very gradually coming to be seen as a potential means to reclaim
languages, histories, and knowledge, to find solutions to the negative impacts of colonialism and
to give voice to an alternative way of knowing and of being” (p.91).
Using Indigenous Methodologies, research for Aboriginal peoples has now become about
relationships. “The abilities to enter pre existing relationships; to build, maintain, and nurture
relationships; and to strengthen connectivity are important research skills in the indigenous
arena. They require critical sensitivity and reciprocity of spirit by a researcher (Smith, 2005, p.
97).” Wilson (2003) says that this new paradigm has focused on decolonization and alludes to
the works of Linda Tuhiwai Smith (1999), Dr. Marie Battiste (2000), and Youngblood
Henderson (2002) as forerunners in this area and have allowed other researchers and scholars to
“do research that emanates from, honors, and illuminates their world views and perspectives.” As
such, storytelling fits within this cultural awareness as it has been part of Indigenous culture
since the beginning of time (McIvor, 2010).
Residential Schools and the Sixties Scoop. The Residential School System was an
attempt by government to assimilate the Indians after the eradication attempts of the 1800’s did
not work. The Residential schools, for many of the Aboriginal children involved, were “horrific
places” (Silver & Mallett, 2002). The premise was that Aboriginal children had been taken from
their families in order to educate them, when in fact, they were taken to try to assimilate them
(White, 2003). A brief and general explanation is that the Residential schools began as a
system of religious schools that took Aboriginal children from their homes and families and

21

made them live in residence at the school. Students were separated by age and gender, and were
taught that their heritage and belief systems were bad and wrong. They were punished for
speaking their own language and forced to learn the White Man’s faith, language, and way of
life. Their education focused on wiping out the Indian inside of them. They were fed meagre
meals and stayed in dorms; many were sexually abused. If the children tried to take extra food
because they were starving, tried to stay with their siblings, spoke in their native tongue, or did
not look at or answer the Brother or Sister or Father appropriately, they were punished in any
number of ways – no meals, isolation, abuse – physical, mental, and/or sexual. Also, “many
suffered from hunger, overwork, and shockingly high rates of disease and death (Silver &
Mallett, 2002, p. 33).” My grandfather was a Residential School survivor.
In writing about Residential schools, Archibald (2007) states that “colonized assimilation
and acculturation predominantly through education forced Western literacy, values, and ways of
thinking upon generations of Aboriginal people. Aboriginal languages, and hence our forms of
orality (oral tradition in practice), were prohibited in the residential schools” (Archibald, 2007,
p.14). She also says that “losing the “eyes,” or the understanding, of a worldview embedded in
Aboriginal oral traditions, particularly in the stories, is strongly linked to the legacy of forced
colonization and assimilation during the missionary and residential-school eras and then through
the public schooling system” (Archibald, 2007). This led to a generation and learning gap,
where, as they got older, the children felt a disconnect between themselves and their homes; they
did not fit in on the reserve any longer, but also did not fit into mainstream society. Drugs and
alcohol were increasingly used as coping mechanisms and important life lessons were missed out
on, such as: cultural beliefs and knowledge of language, how to raise a family, and how to
contribute in an effective way to their community. Not surprisingly then, the effect of

22

Residential Schools has had “a devastating effect on Aboriginal people and families, and
…created in the mind of many Aboriginal people a thoroughly negative perception of formal
education” (Silver & Mallett, 2002, p.12).
Smith (2005) surmised that “the identity of “the native” is regarded as complicated,
ambiguous, and therefore troubling even for those who live the realities and contradictions of
being native and of being a member of a colonized and minority community that still remembers
other ways of being, of knowing, and of relating to the world” (p.89). Thus, in the 1960’s, when
the government once again came to apprehend children from reserves and put them in foster
care, families were at a loss and felt the effects of the Residential Schools all over again, for the
second time in a generation. In Ontario, this was called the Sixties Scoop which was due to an
amendment of the Indian Act in 1951 that put provincial social services in charge of child
welfare. Some were sold across the border into the United States for up to $4,000.00 per child
(Ontario Secondary School Teachers Federation, 2012) and were adopted into mainstream
Caucasian families (White, 2003). The result of the Residential schools and the Sixities Scoop,
has been “a legacy of ill feelings directed by Aboriginal people at the Canadian educational
system” (Silver & Mallett, 2002, p.34). Partially as an act of defiance, and as a means of
healing, stories continued to be told about the history of each Aboriginal peoples. Beliefs and
ceremonies were not allowed to be practiced, and Indigenous language was not allowed to be
spoken, but history has a way of making itself known. Stories were not only told to teach
lessons, they were used to change lives (McIvor, 2010), and that is what they have done
throughout history.
Aboriginal Student High School Completion Rates: Statistics Large numbers of
Aboriginal students in Canada are placed into Special Education programs (McBride & McKee,

23

2001), while larger numbers of Aboriginal students do not complete high school in the usual 6year timespan, if at all. For example: completion rates for Aboriginal high school students in
British Columbia were 42.5% in 2001, compared to 79.2% for non-Aboriginal students
(Richards & Vining, 2004). A report completed by the Council of Ministers of Education of
Canada in 2004, found that the Aboriginal graduation rate was 42% compared to 78% for the
non-Aboriginal population. That year, the CMEC (the national body representing all of the
education heads for each province) agreed that Aboriginal education needed to be made a
priority, and they started work on finding appropriate pedagogy, content, and inclusive processes
(Battiste, 2013). In 2006, 40% of Aboriginal people aged 20-24 did not have a high-school
diploma, compared to 13% of non-Aboriginal Canadians in the same age group. The rate was
even higher for Frist Nations living on reserve (61%) and for Inuit living in remote communities
(68%). This means that trends over time have stayed relatively the same. These numbers are
distressing given the importance of a high-school diploma in the pursuit of further education,
training, employment (Canadian Council on Learning, 2009), and the ability to meaningfully
contribute to society.
Low completion rates for Aboriginal students are attributed, but not limited to, the effects
of the Residential School System, lack of community connection and support, misplacement in
Special Needs programs, and lack of funding (Battiste, 2002). Aboriginal students tend to have
poorer school performance, more missed days of school, and lower grade point averages than
non-Aboriginal students (Canadian Council on Learning, 2009). Another issue in regards to
graduation rates is the reason why students are being placed in Special Education classes: Silver
& Mallett (2002) allude to behaviors and refusal to learn as a form of resistance and way of
defying colonization. They state that schools respond to behavioural issues in many different

24

ways, including placing students in special education programs, and cite a study from the British
Columbia Department of Education called the Over-Representation of Aboriginal Students
Reported With Behaviour Disorders, where it was found that “Over representation of Aboriginal
students in populations of students with special needs has been well documented both in research
literature and in the data collected by the Ministry of Education of British Columbia in its student
level data collection system… [it] is approximately 3.5 times that of the general K-12 student
population” (Silver & Mallett, 2002; British Columbia, 2001, p.1). From my experience as a
teacher, this is something that I have experienced, and one of the main reasons for wanting to
complete a study on this topic.
Interventions in the education system for Aboriginal students are needed to address the
aforementioned needs and increase knowledge, acceptance, and understanding of them. Dr.
Marie Battiste affirms that literature on Indigenous knowledge and pedagogy does exist in the
Canadian context, however, it is very limited. Reforms are necessary in the system to allow for
innovative programming that will address the challenges of Indigenous knowledge and the
conflicts surrounding Eurocentric vs. Indigenous Ways of Knowing (Battiste, 2002).
In British Columbia, Aboriginal student high school completion rates are slowly on the
rise. In Prince George, specifically, the rate is 56% (School District #57 Achievement Contract,
2014). The British Columbia Ministry of Education report titled How Are We Doing? (2013) on
Aboriginal student school statistics states that enrollment and completion rates are 11% and 60%
compared to 89% and 86% of their non-Aboriginal peers, respectively. The population of
Aboriginal school aged students in Prince George is approximately 3000 (National Household
Survey, 2011), therefore, it is imperative that focus on retention and completion of high school
be a main focus of the education system here in Northern British Columbia.

25

Social Factors. High school completion can open up many doors for students. For
Aboriginal students and other at-risk youth, there are many factors that contribute to
incompletion and therefore the possibility of reliance on social programs to survive. Social
factors are determinants on issues such as: health, education, early childhood, wellbeing,
poverty, over-crowded/unsuitable housing, etc. Social programs may include: welfare, lowincome housing, food banks, shelters, etc. Each of these factors can impact, whether it is directly
or indirectly, the way in which a student learns and can be a reason for completion, or lack
thereof, of high school. I will briefly speak to two of these issues from my own experience, as
they are what resonated with me the most in doing this project: wellness, and poverty. Overall
wellness is significant and the issue of poverty ties in with this issue. For example, if a student is
experiencing a deficit in any of the areas of spiritual, physical, mental, or emotional wellbeing,
the belief is that he or she will not be learning or engaging in academics at the optimum level.
Wellness can be defined as the state of being healthy in both body and mind, and poverty is
being deficient in the necessities of life – the state of being poor (Dictionary.com, 2016). The
areas of the Medicine Wheel include: relationships, food, shelter, clothing, self-esteem/selfworth, self-regulation, beliefs and values, among others, and all of these things are
interconnected. If a student comes to school without having eaten, he will be less likely to
concentrate on his lessons because he is concentrating on how hungry he is; there is access to a
food program, but not until lunch time, which means hours of waiting. If a student comes to
school without showering or in clothes that haven’t been washed for days or weeks because there
is no water on at her house and there is no money for the laundromat, it is likely that she will not
be very welcomed by the other students, possibly even shunned. If a student has to couch surf
because he was being abused by his parent/guardian/partner but was afraid to report it, he will

26

likely be unable to concentrate, if he came to school at all. If a student was unable to attend
because she was required to stay home with the little children or tend to the elderly in the
household, she would be behind in her lessons and perhaps unable to catch up. Silver and
Mallett (2002) also write to these issues in their paper on Aboriginal Students in Winnipeg
Schools. They provide similar examples and go on to quote a participant in their study that:
Housing problems mean that rates of mobility are extremely high, so that children
are constantly leaving one school for another. Drinking and drugs are sometimes
a response by the adults in the household, and when day-to-day life simply gets to
chaotic and overwhelming, school is the first thing to go, it’s a pressure they can
do without (p. 28).
I believe, that in a sense, privilege is also a factor in wellbeing. For example: I was
teaching a lesson on budgeting and there was a group of middle-class to wealthy non-Aboriginal
students who were talking about how they couldn’t believe how over budget they were when
asked to hypothetically build or maintain their lifestyle as they saw fit; the only person in class
who had a surplus in his budget was an Aboriginal student who actually understood the value of
money – he knew how to live within or below his means even in a hypothetical situation,
because that is what he has experienced in his day to day life; while the other students were
talking about getting the newest iPhone, he was busy trying to figure out how to get a meal for
the day. His physical need was his prime concern at that time, while their unnecessary wants
were theirs. This example demonstrates the different economic factors that can influence our
students’ educational paths as well.
Another way to look at the issue of social factors is the amount of cost associated with
Aboriginal students not completing high school. In 2001 it was estimated that “the cost of
allowing 11,000 poor youth to leave school over a 20 year time span was $23 billion in lost

27

income and productivity, $9.9 billion in lost taxes, and $1.4 billion in unemployment and social
assistance payments” (Silver & Mallett, 2002, p.9). Silver and Mallett (2002), although
discussing Aboriginal graduation rates in Manitoba and Saskatchewan, make a strong case that
investing in Aboriginal education is an investment in both the economic future of the province
and of Aboriginal people themselves.
Student success can also be enhanced by allowing for attention to health and wellness and
including Aboriginal perspectives for all students (Kitchenham et al., 2016). If students can find
a sense of belonging and desire to be at school, the likelihood of completion is increased and
further success in society is also increased. “When students from marginalized cultures see
themselves and their values positively represented in the school, the impact is exceptional”
(Silver & Mallett, 2002, p. 51). Schools and students may also find benefits from furthering
relationships in and with the community or other outside agencies in order to assist with
volunteer work, counseling, sports and other extra-curricular activities. This will ensure a wellrounded student who will have the ability to contribute to society. Richards (2006) surmises that
limited formal education means fewer job opportunities and wages, therefore, completion is key,
and school does matter.
Cultural Considerations. Cultural safety is necessary for learning. Ball and Pence
(2006) define this as: “feeling safe to express one’s perspective and behave in accordance with
one’s own culture…” (p.81). Often there are different curriculum expectations for Aboriginal vs
Non-Aboriginal students; whether it be intentional or unintentional is another question, however,
it may be due to some of this inconsistency that Aboriginal students also feel left out or left
behind and have little desire or knowledge of strategies to catch up. The absence of cultural
safety results in low participation and completion rates (Ball & Pence, 2006, p. 79). A Saulteau

28

social development officer was quoted as saying “First Nations people have always been so
laughed at, so put down, and have dropped out of school so often that when they do want to
continue their education, they can’t even get in – and if they do, they’ll give up too fast because
it’s not culturally relevant” (Ball & Pence, 2006, p.79). This statement is relevant to lifelong
learning, and is something I strongly believe in. I think it is a key factor in determining supports
for Aboriginal student success and completion of high school.
Holistic Learning/Medicine Wheel. Many Aboriginal people look at the world from a
holistic point of view, and while a blanket statement or one size fits all does not work for many
Aboriginal groups in Canada, progress has started for policy makers and government funding to
recognize the need for revision and review of the very Eurocentric system currently used in
Canada. Holistic learning is the interweaving of the mind, body, spirit, and past and future; it is
based on balance and requires recognition, nurturing, guidance, and respect (Ball & Pence,
2006). Battiste (2002) talks of this as education for wholeness; the harmony between individuals
and their world, which is a theme common in all heritages, not just Aboriginal learning or
knowledge. Blackstock (2009), says that this Indigenous holistic worldview “holds that we are
part of an interconnected reality created by everything that came before us.”(p. 138).
“Traditional Aboriginal and non-Aboriginal delivery models tend to differ in that the Aboriginal
delivery tends to focus on the world as a whole and how something affects the entire person and
entire community. Non-Aboriginal teaching addresses the details first and connects to the larger
picture in the end” (MacLean, 2006, p. 31). In Prince George, the school district has
incorporated the Medicine Wheel into its handbook for Aboriginal Education Workers. It is
important to utilize this framework within each task for the students and workers so that they
learn about the importance of balance (Aboriginal Education Worker Handbook, 2013). Because

29

each quadrant of the Medicine Wheel is related to the other, they must all work in harmony or it
will be out of sync, much like a bicycle wheel will not work properly if a section of spokes is
broken or the rim is bent. Blackstock (2009) states that “Indigenous peoples believed that a
balance of cognition, emotion, spirituality, and physical knowing created the optimal climate to
cultivate valid and useful knowledge” (Royal Commission on Aboriginal Peoples, 1996).
Self-Regulation/Mindful Learning. Self-regulation consists of knowing one’s triggers
and how to calm down. It is the ability to recognize that something within may be “off” and
trying to rectify that before emotions get out of control. Resilience is the ability to get back up
when someone knocks you down; it is recovery. Focus implies that although there is room for
distraction, the student is dedicated to learning and the lesson at hand. Mindful Learning is
knowing when to take a break and when to push through the lesson; acknowledging the learning
environment, relevance of the lesson, and working through the experience. Each of these
themes can be the basis for specific and relevant supports that Aboriginal students in high school
need to achieve success and obtain their Dogwood Diploma for graduation. For example, a
program called MindUp by Scholastic Inc. maintains that if a student can monitor his or her
senses and feelings, he or she will be able to respond to the world more reflectively rather than
reflexively by being more self-aware.
Teaching techniques to children for dealing with stress may be particularly
important in schools surrounded by environmental stressors such as violent
neighborhoods, unsafe or dilapidated housing, and worries related to obtaining
adequate resources to meet basic needs. Stress reduction skills are critical for
children who experience stressors related to classism, racism, and religious
oppression (Napoli, Krech, and Holley, 2002, p. 104).

30

In the later educational stages, I believe that this awareness can lead to higher levels of academic
success and societal inclusion, therefore increasing graduation rates and further success for First
Nations’ students including careers, health, and overall wellness.
One goal of Mindful Learning is to increase students’ capacity to pay attention, however,
other benefits have been associated with it, such as: reducing anxiety and disruptive behavior,
and improving behavior and self-control (Napoli, Krech, & Holley, 2005). Dr. Karen
Ragoonaden (2015) is a strong proponent of mindful learning, she believes that mindfulness can
enhance academic performance, as well as support well-being in the educational environment.
She also notes that an educational framework specifically aimed at developing mindfulness in
education would add validity to the area of scholarship in teaching and learning. Napoli et al
(2005) add that “if students develop their attention skills, teaching and learning can become more
meaningful.” They go on to say that:
Implementing mindfulness for Indigenous children appears to be culturally
congruent. This congruence may result in children’s cultural qualities being
supported and encouraged. This encouragement may assist them in feeling valued
in a school environment that may in other ways feel unsupportive or hostile toward
their communities and cultures… this may lead to a stronger attachment to school.
If effective, such techniques may be one component of efforts to reduce the rate of
youth who leave school before graduation (P.114).
Curriculum/Instruction Quality. Current literature says that Aboriginal students will be
more engaged if the lessons are related to their own experience (MacLean, 2006). In January
2013, the Ministry of Education in British Columbia published Exploring Curriculum Design,
which made recommendations for changes to the current curriculum. They acknowledge that if
Aboriginal perspectives are integrated into the curriculum, the likelihood of gaining

31

understanding of Aboriginal cultures and steps toward gaining mutual respect can be garnered
(BC Ministry of Education, 2013). The move towards mandatory, integrated, Indigenous
education has begun in both British Columbia and Saskatchewan, as it has been seen as a means
to increase Aboriginal student high school completion which has been noted as a concern that is
echoed throughout the literature (Kanu, 2005).
Based on Battiste’s (2002) research, the Eurocentric style of schooling does not work for
Aboriginal students. She states that when forced upon Aboriginal learners, this becomes a
system of control that does not allow for Aboriginal students’ abilities to shine through. This is
recognized in most districts; however, blame is still often placed on students, families, or society
for the lack of success in classrooms (BCTF publication). Therefore, it is important to gather as
much information as possible and teach Aboriginal students in their traditional holistic methods.
Kitchenham et al. (2016) state that “the inclusion of culturally relevant curriculum and
pedagogical practices does more than simply address academic achievement, it honors the whole
individual (e.g. emotionally, culturally, intellectually, and physically)”(p.7). Aboriginal students
need to be able to experience levels of learning, rather than regurgitate texts. It is important to
learn with our whole beings and use all of our senses to completely understand lessons (Battiste,
2002).
In Aboriginal learning, observation and doing are important, as well as experiential
learning and individualized instruction. In addition, the component of enjoying what you are
learning is key (Battiste, 2002). In general, students will learn more effectively if they are not
bored and find their lessons relevant. Teachers also tend to be more effective in reaching
students when they are teaching subjects/lessons that they are passionate about. A student can be
very successful in some areas, for example, fine arts (woodwork, band, art, to name a few), while

32

not being able to engage in others, such as math or science; this should not be an indicator of
whether that student is going to graduate or not, but rather to show that perhaps tying math into
his woodworking class might make it a more workable/real world situation for him to gain
competency. Kitchenham et al (2016) use Battiste’s (2002) words by saying that the holistic
approach “aims to end the fragmentation of Eurocentric educational systems imposed on First
Nations students and facilitate the goal of wholeness to which Indigenous knowledge aspires” (p.
8). It is important therefore, that Aboriginal curriculum written by Aboriginal people become
part of the overall curriculum, not just non-mandatory, add-on lessons or one offs, as so often
happens. Verna Kirkness further clarifies this point: “The materials and subjects used for
teaching are largely designed for and by non-Aboriginal persons with little or no regard for the
cultures, histories and realities of Aboriginal life” (Kirkness, 1992, p. 94). As such, the move
toward mandatory integration of Aboriginal perspectives into the curriculum has begun in both
British Columbia and Saskatchewan, for example, and the onus is on not only teachers already
teaching in schools and curriculum writers, but also on the teacher education programs to prepare
the new teacher candidates to be competent in presenting this perspective and making it a part of
their everyday teaching practice (Kovach, 2010).
Education and/or Training of Instructors. A difficult task is to find teachers that are
qualified to teach these holistic lessons. Many times Elders are brought in to teach language and
culture lessons and even though they are the highest wisdom-keepers within the Aboriginal
community (McIvor, 2010) and should be shown the utmost respect, they are not certified
teachers in the Eurocentric view (Battiste, 2002). The number of qualified instructors who are
able to teach these lessons are minimal, due to a number of reasons, including, but not limited to:
loss of traditional language and lack of understanding. MacLean (2006) states that “There is a

33

need for educators of Aboriginal ancestry in schools, in part to lend credibility to an education
system that has an ever increasing First Nations student population” (p. 26). In relation to this,
there are programs from a variety of institutions available across the country specifically for
Aboriginal people who would like to become certified teachers; they are called the Native Indian
Teachers Education Program (NITEP), or Indigenous Teachers Education Program, respectively.
At the University of British Columbia, the NITEP program began in 1974 with elementary
education and expanded in 2004 to include a high school teachers certification option. The
program was developed due to an increasing need for a more “effective and relevant” teachers
education program. A shortage of Aboriginal teachers has been noted in BC, as well as an
increasing desire by Aboriginal people to become teachers (NITEP homepage, 2016) thus the
continued need for this program and ones like it across the country. Preparation for teacher
candidates to adequately and confidently integrate Indigenous perspectives into their pedagogy is
an essential task, and requires the involvement of both the Indigenous academic community as
well as the non-Indigenous faculty (Kovach, 2010). Further to this, the University of Alberta in
Edmonton, offers a First Nations Graduate Education program where Aboriginal instructors
teach from the Indigenous perspective. More Aboriginal people have graduated from this
university with doctorate degrees in the last decade than had done so in the whole history of the
university (Wilson, 2003), which is a significant accomplishment, and shows much progress in
the right direction and can hopefully contribute to more Aboriginal role models in visible
positions.
In my own experience, I think it is not very believable to have a person who is not
Aboriginal, no matter how much they know or are engaged, to be teaching certain courses, as the
students may find it almost fake. In my experience, being a Metis person with a lighter

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complexion, it was difficult for me to have the students “buy-in” when I was teaching Aboriginal
Studies in Alberta; they could not understand why this “white girl” was teaching them about
their culture; it was a difficult semester. Because of this experience, I believe that it is important
for Aboriginal people to be represented in schools in a positive way. Students need to have role
models in the school that they feel are more like them so they are comfortable to go to them for
assistance, feel a connection to, and ask for guidance.
The whole school climate can be affected if Aboriginal students are improperly dealt with
in regard to classroom placement, understanding of cultural norms, or lack of positive role
models. Students need to be shown what success looks like, to see it from their point of view,
and to understand that anyone can find success if determination outweighs negativity.
Furthermore, by being engaged and sharing experiences and stories, students can be role models
and mentors for each other and their representation can help to lead others into the field of
success. Students and educators need to learn to be tolerant and accepting of others and find
appropriate ways to deal with differences, but it has to be a change that is system wide, or it
likely will not work.
Looking at Grade 8-12 Intervention/Supports. Finding support within the school at the
early stages of grade 8 is a critical factor in retaining Aboriginal students. If the high school can
keep these students engaged by using various interventions, providing a positive role model or
support network, they are more likely to continue their education (Richards & Vining, 2004). If
students can be reached in their grade 8 year and continue to work in a partnership with them,
they may gain the determination to achieve good grades and complete high school. More
funding would allow for a more consistent resource for students, such as Aboriginal Education
Workers, who would then be available throughout their high school years.

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As students get older and further into the grade levels, there appears to be a progressive
disconnect with school. For example, in Prince George, there is a gap between the number of
Aboriginal students who start grade 8 and who complete grade 12 (District Achievement
Contract, 2013). There may be many reasons for this, ranging from self-involvement and the
need to focus on other issues like family or medical, to community issues, to school factors like
being isolated, disengaged, feeling unwanted, or comparing to others. These factors do not
suddenly appear, rather, they are noticed at a gradual rate and often too late. If the school can be
a place of engagement and feeling understood, successful completion is likely, even if the
student does not have a stable life outside of school. As educators, if we can provide supports for
these students to pull them in and keep them there, they may find the confidence and desire to
succeed and complete high school and remove themselves from the potential cycle of poverty
they may be in. The District Achievement Contract (DAC) is a public statement made by the
Board of Education regarding the commitment to work toward achieving success for each
student in the district by wanting to improve the conditions for student learning and by
recognizing that action is needed to support individual learners. The DAC of 2013 has a specific
focus of improving success for early learners and Aboriginal students (District Achievement
Contract, 2013).
School districts and Aboriginal groups have also identified parent or family involvement
as vital to the success of students; lack of involvement can be a factor in both social and
academic development (BCTF Publication, date unknown). If a child has support at home, the
transition to high school and post-secondary life will be much easier. Unfortunately, due to
circumstances that took place decades ago and belief systems of various stakeholders, there is
often a disconnect between the school and home. One main reason for this is the after effects of

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the Residential School system – parents who are intimidated by the school as an institution or
ashamed of their own schooling experiences; lack of understanding of cultural norms from both
parties, and feeling unwelcome by the school system as a whole. Even if parents did not
experience the Residential Schools themselves, they have been directly or indirectly affected by
it and it may have left years of scars and the need for whole community healing that the
institution of education may have difficulty providing. Some ways of reaching out to parents or
the community as a whole are: having community feasts, providing access to programs like Head
Start and Adult Literacy programs, and by having educators meet with parents at their homes or
other places where they feel comfortable, rather than at the school (Silver & Mallett, 2002). On
the other hand, it may be because of the Residential School experience that some Aboriginal
students are trying to find success – they would like to break out of the cycle of poverty and are
determined to be strong and resilient people.
Conflicts and limitations. Conflicts and limitations have also been mentioned by a variety of
researchers. These include: each First Nation has differing beliefs, people can’t agree on where
to start or what is most pertinent, there isn’t enough funding, restrictions and lack of access to
those who could be most helpful (experts in language, culture, and experience are unwilling or
unable to participate), meaningful learning and instruction comes at a cost that not all are willing
to work with or for, etc. (Richards & Vining, 2004). Although these issues have been recognized,
little appears to have been done or set in motion for remediation.
Current measurement approaches typically focus on the discrepancies in
educational attainment between Aboriginal and non- Aboriginal youth (in
particular, high school completion rates) and often overlook the many aspects of
learning that are integral to an Aboriginal perspective on learning. As a result,
conventional measurement approaches rarely reflect the specific needs and

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aspirations of Aboriginal people. The situation is not unique to Canada. In a
recent report, the United Nations states “it is of utmost importance that
Governments, indigenous peoples, donors and civil society organizations work
together to ensure that special (measurement) approaches are devised to coincide
with the aspirations of indigenous peoples (Canadian Council on Learning,
2009).”
Data restrictions and gaps are noted in studies and have been suggested to be a factor in
overgeneralization and complete availability of data, and therefore only relevant to certain
groups of Aboriginals, for example: First Nations people living on-reserve (Canadian Council on
Learning, 2009).
Comparisons with other provinces in Canada, as well as other countries throughout the
world, including the United States, Australia, and New Zealand were included in some of the
articles reviewed and consensus was generally the same, with no contradictions found. In
November 2007, the Canadian Council on Learning released a report called Redefining How
Success is Measured in First Nations, Inuit and Metis Learning, which described some of the
reasons that current measurement levels showed only a partial picture of Aboriginal education in
Canada. It stated that conventional frameworks often show the negative rather than the
successes in Aboriginal learning. These include: being oriented toward measuring learning
deficits, do not account for social, economic, or political factors, do not monitor progress across
the full spectrum of lifelong learning, do not reflect the holistic nature of First Nations, Inuit and
Metis learning, and do not reflect the importance of experiential learning (Canadian Council on
Learning, 2009).
Overwhelmingly and repeatedly stated are the recommendations from educators, reformers, and
Aboriginal people who would like to be involved with change in the education system.

38

Recommendations include, but are not limited to: supporting and encouraging innovation in
Frist Nations education, government funding and commitment, recognition of traditional ways of
knowing and implementation into the school system, education, training, and acceptance of
Aboriginal people to work with and for themselves, Aboriginal control over Aboriginal
education, affirmation of Aboriginal languages, and acceptance and invitations to Aboriginal
Elders/knowledge keepers to be involved in reform, teaching, and support of traditions and
curriculum within the schools and communities (Battiste, 2002).
Summary
As Aboriginal education continues to rise to the forefront of educational research in
Canada, we are more likely to recognize what is already working and what is not. The statistical
information provided by the Ministry of Education in British Columbia, as well as individual
school boards and education authorities can help with determining where future resources should
go and where research needs to be done. Much of the current research is generalized with what
appear to be band-aid solutions and lacks specific suggestions for support or meaningful
solutions. Educational, societal, and personal themes were also identified which relate to factors
helping and hindering these completion rates. Teachers and administrators are caught in the
beliefs of this very Eurocentric system just as much as the students themselves. Some examples
of this are: teachers are often told that a child has been placed in their classes, rather than being
spoken to and asked for recommendations; administrators often do not have the funding to
ensure students are placed in the classes they need – but instead tell the counselors to place them
where there is room; students are often not tested appropriately or are generally placed in a
Special Education program when they actually are deficient in only one area (ex. Math or

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English), or are not at all, but that is where most of their peers are placed, and so they are put in a
classroom based on assumed comfort level, not on academic ability.
Using the Medicine Wheel from the Aboriginal Department of School District #57 as my
framework for this research, I explored self-regulation, physiological needs, social needs,
academics, and culture needs. Self-regulation and monitoring were discussed as tools so that
students can become self-aware and recognize supports and triggers for success, or lack thereof.
With the ultimate goal of attainment of the Dogwood Diploma for First Nations students in
British Columbia, school boards and communities can work together to create a positive
environment which includes specific supports to address the issue of successful completion for
Aboriginal students in special needs courses. I believe that Aboriginal students should be placed
in classrooms based on their abilities, and that supports from the community and school for
health and societal needs should be included in their education programs in order for attainment
of their diplomas within a six-year timeframe. As new research continues to arise, it will be very
important to look not only at statistics, but to include the stories of past and present students so
that we can give them a voice and really understand their experiences. If specific supports can
be identified and implemented, the statistics should show an increase in the rate of completion
for Aboriginal students in the coming years, which can lead to increased participation in society
and personal wellness as well.

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Chapter Three: Indigenous Methodology (The Project Plan)
Chapter 3 outlines and includes the procedures and methods of my study, such as:
questions guiding my research, barriers and ethical concerns, as well as: recruitment, consent,
interview procedures, and coding and analysis. Qualitative research is best suited to this inquiry
because it relies heavily on the views of participants. This type of analysis focuses on narrated
experiences, conversations, or broad questions that are answered by participants in verbal or text
form. It is essential in using this method that researchers adhere to Indigenous ethical standards,
therefore, “researchers will nurture and maintain a respectful relationship with the Indigenous
peoples who are subject to the study (Blackstock, 2009,p. 137).” Key issues have been identified
through a literature review and interviews with current and former students. I was able to work
with participants to tell provide personal accounts of what worked and what did not work for
each of them. After the interviews were complete, I described and analyzed the data for themes
and, subjectively completed the inquiry (Creswell, 2012) which included checking for validity
and reliability. My analysis of their stories used the Medicine Wheel as a holistic framework to
enhance my understanding of specific needs for these students. Additionally, suggestions for
future research, considerations, and improvement on current systems are discussed. I have
summarized and documented effects of placement in Special Education programs and common
barriers to completion rates of high school Aboriginal students as well as interpreted
commonalities between themes that have emerged from my interviews and research. Finally, the
project will be disseminated so that it can be viewed by others; this will be accomplished in both
formal and informal ways, such as submission of the project to the appropriate agencies, and by
presentations to colleagues (Berg, 2009). By using this approach, and being culturally aware, I

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intended to add to the growing research in the area of Aboriginal student success in Special
Needs classes and retention rates for completion and graduation.
For the purposes of my research, I did a qualitative analysis using Indigenous
Methodology to report on the experiences of First Nations students, illuminating through their
shared experiences the effects of improper placement of Aboriginal students in Special Needs
programs due to lack of specific and meaningful supports which can have an effect on graduation
rates. These tie in with the repercussions of an ineffective Canadian schooling system for
Aboriginal students that is based on Eurocentric learning rather than traditional Aboriginal Ways
of Knowing. This project is a three-fold opportunity that allows me to: 1) discuss traditional
methods and practices, for example: storytelling, 2) incorporate my own experience into this
method because I am of Aboriginal descent, and finally, 3) offer myself as a Metis researcher a
chance to narrate storied experiences. I believe that when ideas are recognized and strategies and
interventions are put into place, a significant number of Aboriginal students will find success in
mainstream classrooms and complete the graduation process within the same time frame (5-6
years) as non-Aboriginal students. Now that this research is completed, I hope this study will
provide knowledge that school boards, education authorities, and communities may find useful
for increasing Aboriginal student completion rates of high school.
Methodology is defined by Wilson (2003) as “the theory of how knowledge is gained, for
example: How do I find more about this reality?” A paradigm is “a set of underlying beliefs or
assumptions that guide our actions…based on theory and as such are intrinsically value-laden”
(p.175). Indigenous Methodology can be defined as approaches and methods used in the study of
Indigenous peoples by Indigenous people. The goal of using Indigenous Methodologies is to be
sure that research is carried out in an ethical way, employing respect and usefulness as seen from

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the Indigenous point of view; it is using the Indigenous method of storytelling to capture ways of
knowing. It is necessary for researchers to use critical analysis in their processes to ensure that
Indigenous peoples’ interests, experiences, and knowledge are the center of the research
(Porsanger, 2004). Indigenous Methodology is useful for my project because it allows for
Aboriginal voice to be heard. The understanding that knowledge is relational is the integral
component of this methodology (Wilson, 2003) and using storytelling methods fit in with this
epistemology because of the relationship that has formed by telling and analyzing the stories
(Wilson, 2001) that have come out of the time spent together. Margaret Kovach (2010), another
distinguished researcher and scholarly resource, surmises that the conversational method is
important within Indigenous Methodologies because it “involves a dialogic participation and
holds a deep purpose of sharing story as a means to assist others. It is relational at its core” (p.1).
She goes on to state that “a decolonizing theoretical perspective is necessary within Indigenous
Research given the existing social inequities that Indigenous peoples continue to experience”
(Kovach, 2010, p.42). And McIvor (2010) describes how Archibald (2008) “uses storytelling as
a way of further developing Indigenous education approaches and integrating the whole self into
one’s work” (McIvor, p.141).
Stories are a powerful means of teaching and learning. The use of narrative within both
research and instruction is significant. Kovach (2010) says that “it has a holistic nature that
provides a means for sharing remembrances that evoke the spiritual, emotional, physical, and
mental” (p.43) and can be part of the method used for distributing education as a whole. Thomas
(2005) states that another key component of Indigenous methodology is to create new
Indigenous Knowledge: “Storytelling [also] uncovers new ways of knowing” (p. 245). It is
through combining qualitative research approaches that both researchers and participants “have

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the potential to respond to epistemic challenges and crises, to unravel and weave, to fold in and
unmask the layers of the social life and depth of human experience” (Smith, 2005, p.103).
Therefore, the intent of this project is to help inform Indigenous and Non Indigenous teachers by
providing additional research in this area, and by enabling the students to “tell their stories in
their own ways and give testimony to their collective histories and struggles” (Smith, 2005, p.89)
thus, putting forth a different perspective on these issues. There are many positive outcomes to
using Indigenous Methodology for this study; including: self-awareness, empowerment,
connectedness, and overcoming some racial aspects of misunderstanding as well as integration of
Aboriginal cultures into school cultures (Aman, 2008).
Description of Research Project
Research Questions: The guiding research question for this study is:
1. What are the specific supports that First Nations students in Northern British
Columbia who are placed in Special Education courses believe are needed to
help them complete their high school education?
Research Procedures (Process)
Types of data collected. Interviews and a reflexive journal were used as the primary sources of
data.

Interviewing is defined by Berg (2009) as conversation with a purpose; to gather

information. Interviews, using open ended questions, were conducted after participants gave
consent, and were at various locations throughout Prince George and one out of town location for
a former student who had moved away.
Procedures. Indigenous Methodology using an interview approach was used to gather data.
Exploratory and descriptive research methods were utilized so that preliminary data could be

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explained, and areas of Aboriginal Education already being investigated could be described
(O’Neill, L. personal communication (class), 2012). Use of a conversational approach is
important within Indigenous Methodology, as it focuses on the relational factor; the researcher
must have a certain amount of credibility and trustworthiness in order for people to participate in
the study using this method (Kovach, 2010). Hence, I interviewed past and present Aboriginal
students from one high school in Prince George to gather data and then used a reflexive journal
to continue with my thoughts after the interviews were complete. This is a respectful and ethical
piece of Indigenous Methodology and it is a way for the researcher to process the
interviews/stories (Kovach, 2010).Interviews were audio recorded while participants discussed
their stories and experiences. As stated by Wilson (2001) “it was like mixing information,
gathering, sharing, and analysis,” (p. 178) it wasn’t just about gaining knowledge from
participants – it was a relationship that had formed and was being built upon.
Participants and recruitment. Recruitment of participants was done by purposeful sampling
(Creswell, 2012). I had in mind people I wanted to interview regarding this topic, and others had
been suggested via other educators within the school. I approached these students, informed
them of my research by discussion and provided them with a letter asking if they would be
willing to participate. I discussed the research with their parent/guardian if they were under the
age of consent. I had 6 participants for this research. Because I knew these participants, the
relational factor was present, and there was a sense of trust. This led to the interviews being
dialogic, and reflective (Kovach, 2010) which allowed for the building of ideas and relationships
based on the mutual gaining and sharing of information (Wilson, 2001). A token of my
appreciation was offered, such as a beverage or snack. Also an individual copy of the final
project will be provided to each participant, if they so desire.

45

Consent. Consent was garnered via verbal and written methods. Discussion regarding my desire
to complete the research and then written participation forms were necessary to be sure of
informed consent. It is understood that with consent, each participant has the opportunity to
withdraw participation at any time, and his or her information will be destroyed and not used in
the project, however, I did not run into this issue. I asked for personal and parental consent from
those students that were still attending school. Research consent includes approval from the
Research Ethics Board, the signed consent of participants, and on-going consent throughout the
process. Informed consent includes explaining the purpose of the research, how long it will take
and how it will be used, procedures for the research, the participants’ right to decline to
participate or to withdraw once the research has started, and the consequences of withdrawing.
Also included are: risks and reasons that may impact on their ability/willingness to participate,
the outlining of potential research benefits, possible limits to confidentiality, incentives for
participating, and contact information to reach other persons to ask further questions about the
research. (See Appendix)
Community Agencies. Because I was able to have access to students due to my employment
with the school board, some interviews took place on school district property, I needed to have
permission from the school district to conduct my research. Also, a list of outside counseling
agencies was provided to participants with their consent forms in case anything from our
interviews triggered an emotional response for that participant.
Interviewing. Personal interviews were one-on-one and were scheduled at a time and location
convenient for the participant. I tried to make the process as easy for participants as possible by
meeting them at the place of their choosing or a mutually agreed upon location. School
classrooms and a university meeting room were used. Creswell (2012) states that the reason for

46

interviews varies, but benefits to interviewing are that the researcher can still collect data if she
cannot directly observe the participants in the environment/situation they are speaking about, and
there is the potential for participants to provide more detailed personal information than one
might share if writing it down on a questionnaire. Finally, personal responses helped to give
opinions of successes and barriers to each individual’s specific experience.
During the scheduled interview time it was important for me to recognize the body
language and comfort level of each participant. I planned to alleviate any potential anxieties by
using Creswell’s (2012) method of starting with some icebreaker conversations as well as
incorporating the purpose of the study, reminders for both parties, and thanking the participant
after the interview for participating in my research. Participants had up to 45 minutes to discuss
the interview questions; then there was additional time of 15 minutes for each participant to
further discuss, ask questions, or bring up points that they may want to add or feel that I have
missed. However, most participants did a quick look over my notes and said they looked good
and were done. As I am not an expert in this area, I had hoped that in the final part of the
interview, some suggestions would have been forwarded to me to continue to research and
include in my final write up to promote Aboriginal completion rates of high school;
unfortunately this only happened once, in a limited fashion.
Interviews were conducted using a conversational method, which is important in
Indigenous Methodology. It is an approach based on “Indigenous relational tradition” and uses
“open-ended, semi-structured interview questions to prompt conversations where participant and
researcher co-create knowledge” (Kovach, 2010, p.44). My intent was that these be more in line
with personal stories than answers to specific questions, however, again, only one participant
really started to tell some stories of experiences at school. My hope was that a sense of

47

empowerment due to self-reflection would arise for each participant from these interviews as the
intent was for them to be more participant led than researcher led but I found myself prompting a
lot more than I had hoped. Two participants were pleased though, as they expressed relief that
they were able to discuss some things that had been on their minds, but were unsure of where
they could talk to someone about them. I tried to maintain a focus on student placement in
appropriate courses, the graduation process, and what worked and what didn’t work for each of
these students. Using open ended questions such as: “How did you feel about school?” or “What
worked best for you?” provided the participant the opportunity to focus on what they felt is the
most important, and not be directed by myself, my beliefs/bias, or past research, which is
important, as Creswell (2012) has stated. I also used prompting questions, that were very
necessary, such as “can you please tell me more…” or “can you please clarify…” or “what I’m
hearing you say is…, is that correct?” to restate and be sure I was fully understanding the
participant’s meaning. (See Appendix for interview questions) Permission from each participant
was obtained so that I could record each interview. I used my iPad and had a small microphone
attached to my iPod as a backup recorder and placed it in the space between the participant and
me.
After each interview, it was important for me to reflect on our discussion and make
observations so that I had a working document of potential themes, problems, notes to change for
the next interview, what worked and what didn’t during the interview, and interpretations of our
feelings – what I observed from the interviewee, and what I had felt myself. I wanted to be
attentive during the interviews and make the participant feel as comfortable as possible, so I took
minimal notes, but did try to document my observations within a reasonable timeframe so that

48

little, if anything, was lost. Critical subjectivity during research and reflection has assisted in this
final writing process as well.
After transcription, I offered to return the printed out interviews to each participant and
asked that they review them within the week and return to me with any changes or additions; if I
did not hear from them after that time, my assumption was that there was nothing to be added or
changed, and I went ahead with my analysis from the interview as it was. I heard back from four
of the six participants, and only one added information to his answers White et. al. (2009),
following Strauss and Corbin’s (1990) coding process, state that coding begins with open
categories and builds to more specific schemes, then selective categories, showing relations
among categories, and validating the relationships with the data is the final step. By using this
process, I was able to describe my arguments for conclusion and provide recommendations in
detail.
Ethical Considerations I had to be aware of my own predispositions to this research and
ensure that my beliefs and thoughts were transparent in this process. I had to keep an open mind
to ensure that my research and results were reflective of transparent subjectivity and not omit any
information or be insensitive of cultural expectations and understanding about my research.
Smith (2005), posits that “most indigenous researchers would claim that their research validates
an ethical and culturally defined approach that enables indigenous communities to theorize their
own lives and that connects their past histories with their future lives”(p.90). I did my best to be
sensitive to the norms of the Aboriginal participants I came into contact with as a result of my
research and tried to ensure that I conducted my research in an ethical and respectful manner. I
tried to have a minimal influence on the interviews, however, for some participants, it was
necessary to prompt for more information regularly and to stay on topic. As the comfort level of

49

the participants increased, some opened up to share both positive and negative memories and
experiences. I do, however, understand that, for some of the participants, I was still perceived as
the person of authority in this process no matter how I tried to extinguish the potential power
imbalance, and it was difficult and somewhat impossible to overcome. I have done my best to
allow the participants’ voices to be heard and limit my influence on the analysis.
I had to make an extra effort to not prompt the interviews in leading ways so that
participants could answer with their own thoughts, rather than my underlying beliefs about this
topic. I especially needed to be aware of my position as a teacher, that I placed myself in a
position to either extend knowledge, or perpetuate ignorance (Smith, 2012). In conducting this
research, my goal was to assist with extending the knowledge around this topic.
Confidentiality and Anonymity. Confidentiality is the job of the researcher to remove any
identifiers that might indicate a participant’s identity and anonymity is keeping the participants
nameless (Berg, 2009). Confidentiality and anonymity were addressed and maintained with each
participant involved with the study. Berg (2009) states that when doing qualitative research, it is
easy to have participants remain anonymous in taking surveys since no identifying markers are
needed, but it is nearly impossible with other qualitative research as the participants are usually
known to the researcher. I provided full disclosure of my methodology and research to each
participant. I was transparent with my intentions and was as respectful of cultural protocol as my
knowledge allowed me to be. Also, to protect anonymity, I asked that participants choose aliases
to ensure that information had no identifiers linking the information to them (Creswell, 2012).
Vulnerable Populations. One of the main tasks I have as researcher is to ensure no harm comes
to my participants throughout the research (Berg, 2009). Because my study involved participants

50

that can be considered “at-risk,” I needed to be aware of their moods and body language and
ensure that we debriefed at the end of our session and determine whether they were in need any
assistance, counseling, or further explanations for the questions and procedure that had taken
place during the interview (Berg, 2009). A list of agencies, should assistance be needed, was
provided to each participant when signing the consent forms.
Data Analysis. Data analysis was done by analyzing themes, generating codes, and creating
meta codes from interview transcription, then interpreting and appropriately representing the data
for presentation (Hesse-Biber & Leavy, 2011). From each interview I was able to highlight key
words that repeatedly arose. I used the words “supports,” “completion,” and “wellness” as my
umbrella terms and put the key words under those categories. From there, I looked for more
similarities and specifics from each participant in analyzing their interview and determined the
category under which these words would fit. I continued to further break them down until I
found my themes for analysis. These tasks were done in order to assist in determining the main
barriers to Aboriginal high school completion rates, specifically in Prince George, BC. My
belief that certain themes would be brought up, such as: supports, connectedness, socioeconomic
status, family, and health – both physical and mental, were reiterated, for the most part, however,
as the participants provided the direction for the research, other categories did arise, for example:
student ownership of their own learning and experience.
Evaluation of the study
Validity. Validity is the evidence that demonstrates the interpretation of the data and the
data analysis used, matches its proposed purpose; it requires that the researcher ensure
confidence in the findings of the data (Creswell, 2012). This can be done in a number of ways,

51

which include: critical thinking, reflection, analysis, and participant checks and rechecks.
Validity often goes hand in hand with reliability, which is the measure of consistency within the
research (Creswell, 2012). Reflection on the information and stories provided to me was done by
having a reflexive journal so that I could record my feelings, frustrations, questions, and
strengths and weaknesses in my progress. This was different from the short notes taken during
the interviews. It was important that I did my analysis of the data collected during the interviews
within a timely manner so that I could modify the interview structure and questions, if necessary,
and continue moving forward with each participant, much like a scaffold builds upon itself. Use
of critical thinking was an important component, in that it helped further my inquiry as my
project continued. Finally, each participant had the opportunity to check and recheck my
transcripts and final draft for additions, interpretation, and accuracy. The purpose of this was to
allow the participants to have confidence that I wrote their experiences as though they had
written them themselves, therefore, they became part of my research team, rather than just a
participant (again, only one participant reworked his interview though); this also is a major
contributing factor to ensure validity of the study.
Reflexivity. Self-reflection is an important part of the research process. A reflexive
journal was a great way to ensure that I acknowledged my beliefs, emotions, and inferences from
the interviews and during my research. This being a qualitative study, subjectivity is a natural
part of the process and I needed to continually locate where I was in all steps of the research.
My personal experiences with this topic, and my perceptions about the topic are included in the
data as well. I needed to be able to recognize my own predispositions and responses to the
research. Using detailed notes to acknowledge my responses based on past experience with the
participants (if there was a past interaction) and experience during and after the interview with

52

each of the participants definitely assisted in analysis of the data and having a deeper
understanding of my own responsiveness as the researcher of this topic. Creswell (2012) states
that being reflexive during research may mean that questions from multiple perspectives need to
be answered. Keeping this in mind, questions I asked myself were: Am I comfortable discussing
both positive and negative aspects of previous students’ experiences if it may question my own
teaching methods? How do I feel about past experiences myself? What part of the success or
lack thereof of former students do I own? Am I being conscious of the needs of each
participant? I also needed to be aware of the potential for new questions to arise at the end of the
study.
Although I am the researcher, this project provided me with a different experience as
well; my story has been partially reflected around the stories of the participants as I transcribed
and interpreted them. I needed to be careful that this did not come through in their experiences,
especially since I know many of the participants on a personal level. It was extremely important,
and sometimes difficult for me, to not let my own thoughts or feelings direct the outcomes of the
interviews and I needed to continue to self-monitor throughout the process.
Finally, to ensure that I did interpret the data from the interviews correctly, I spoke with
each participant about clarification of cultural norms and issues that I was unfamiliar with. As a
person of Aboriginal heritage, but without official Status, I have some knowledge of accepted
practice within the community, however, being raised as a “white kid,” I am still unsure of many
rules and beliefs, and do not want to betray the participants or my research by reverting back to
Eurocentric views and oppression of my Aboriginal participants. On that note, all of the
participants were unaware of or chose not to mention anything I should be aware of myself
before starting and continuing with this research.

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Summary
Indigenous Methodology utilizing a narrative approach was the basis for this project. A
literature review in conjunction with student interviews provided key issues and categories of
importance to conduct research on. I was able to utilize the process described by McIvor (2010)
of “writing, rewriting, (and) checking the words of participants…” (p. 141) to check for validity
and reliability. Discussion surrounded suggestions for future research, considerations, and
improvement of current systems. Ethics and evaluation of the study conclude the chapter.

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Chapter 4: Findings
Many factors can be attributed to the lack of completion of high school for Aboriginal
students. Based on a review of the literature discussing the reasons for Aboriginal students not
obtaining educational success and based on the participant interviews, I found that this could
vary for each individual. However, on the whole, there were similar factors that played a role.
By using personal experience and the literature review findings, questions for participants were
developed to gather the most insight possible.
The six participants, using their pseudonyms, included David, Jordanna, James, John,
Leanne and John Smith. The interview responses of these six participants were used to develop
the findings for this project. Each participant was asked a series of questions surrounding their
beliefs about school and Special Education programs. Based on my interview questions the
findings are best presented in the following four categories: 1) beliefs around school/Special
Education, 2) factors contributing to the completion of/or lack of success in high school, 3)
impact on the future, and 4) evaluation of oneself in regards to success in high school.
Category One: Beliefs About School and Special Education Programs
Participants were asked what they thought about school in general and if/how school
impacted their families in the past. Most participants answered that they thought school was
important for life in the real world, but also some of them wished that school taught them more
useful things about life. One participant stated that “I hear all of these kids talk about how we
don’t learn anything from school that we actually need in life, like taxes and all that, but I feel
like most of it benefits us,” while another said “it’s the most important thing to have in your life,
like education, as far as work or anything goes.”

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In their answers to the questions about beliefs and impact on the family, only three
mentioned the impact of the residential schools and three mentioned stereotypes/prejudice. The
rest focused on how it prepares you for life after high school and how they like or dislike school.
Participants all shared their stories, and quotes will be shared from each of them, starting with
James: “I think it was terrible for them to take them out of their homes and try to turn them into
something they are not” and John said “all I ever heard was my sisters talking about was their
teachers in a negative way – I guess like not helping them as much as the other kids or anything,
like maybe looking past them,” whereas others spoke about the immediate effects on their
families, and had no mention of residential school at all. For example, Jordanna said that both
her mother and grandmother both were unable to finish school because of having babies in their
teens and Leanne said “my brother just dropped out… seeing what my brother has gone through
and what he’s going through has made me want to do good in school and get a good job…”
Category Two: Factors Contributing to the Completion of/or Lack of Success in High
School
Overwhelmingly, the major response to factors that contribute to the completion of high
school for Aboriginal students was the need for more supports. Supports come in a variety of
forms, but the major one mentioned from all participants was one on one support from the
teacher. Use of Education Assistants and doing a self-paced curriculum were also mentioned by
nearly all participants and others mentioned use of community supports and role models, as well
as utilization of more people in school such as peer tutors. James said: “I go at my own pace
instead of with the class cause sometimes they go a little fast and I miss half the assignment.”
Jordanna mentioned that having a peer tutor really helped her, “She was very helpful. I felt like I
was able to push myself more to graduate.” And John mentioned that having community

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representatives and role models involved could be beneficial “we need more people like that to
come and talk to us about education.” More one on one time was mentioned by all participants as
a huge factor in contributing to their success. Students often felt that even in a special education
class, they were part of the group and that having a Peer Tutor, or additional Educational
Assistant support played a significant role in their completion and success. Additionally, being
able to work at one’s own pace and having a relationship with the teacher were other answers
that were given by more than one participant. David stated that he thought that “ I think instead
of trying to teach Aboriginal kids, I think that most teachers should learn about the person… I
felt like if they just had more of a connection with the teacher, and if the teacher would learn
how to teach them, it would improve…” He is right, I believe that in a lot of cases, over
generalization has led to stereotypes involving our Aboriginal students. Friesen and Friesen (p.
26) agree with this idea in their book Aboriginal Education in Canada A Plea for Integration by
saying that “teachers should be encouraged to learn as much as possible about the background
and culture of their First Nations students and take the initiative in getting to know individual
students.” Interestingly, both students that are out of school shared that they believed it should be
more student ownership of success, rather than teacher driven. Both stated in very similar words,
that “its not even something on the teacher, that’s on the person.” I made a note wondering if
this was because they had had the time to reflect on their school experiences now that they were
older, or if they had always believed that the ownership was theirs in the first place.
Lack of completion of high school, although only experienced by one of the participants,
appeared to be attributed to numerous factors from their observations, including: stereotypes,
motivational factors, and lack of home support. All other students who participated in this project
were either still in school or had obtained a school completion certificate, an Adult Dogwood, or

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a Dogwood Diploma. John said that “I don’t think anyone in my family has graduated to be
honest with you. I always thought I would be the first one – I think I’m still only like two
courses away… I think its to do with teachers. All I ever heard my sisters talking about was their
teachers in a negative way, like maybe not helping them as much as the other kids or looking
past them. Maybe it was because they are native, maybe it was because they just didn’t try as
hard as anyone else…” I also know that motivation was a factor in at least one participant’s
situation. He was a strong student, but fell in with some students who did not have the same
background as he did and they were able to scrape by or be pushed through, while he was not; he
got into drugs and began skipping and, unfortunately, wasn’t able to recover.
For home support, John said “I think parents are huge.” He wished he had a parent that
would have forced him to go to school rather than just let him stay home if he wanted. John
Smith said that his parents only gave him rides to school if they had the time and that they
stopped asking about if he had any homework or if he had completed his homework because they
thought he was old enough to take care of it himself. He did say that they still woke him up to
go to school though. David said that while he was brought up to be respectful of teachers and
others, he knew of other students who had parents that weren’t involved in their lives and that
reflected a lot in their self-esteem and treatment of teachers and others in class; “I think having
good parents impact in school life greatly, like a lot.” And Jordanna said that she too had
supportive parents, and was also able to get some band sponsorship to obtain a bus pass and
supplies, which helped her out a lot with getting to school and being able to complete her
assignments.

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Category Three: Impact on the Future
All participants agreed that the impact of completing their education was very significant
for their future. Some of their aspirations were different, however, all stated that it was very
important to complete school so that they could do well in post secondary life. One participant
stated that he wants to get a good career and that school will help him with the tools he needs to
get a job “like math for money, skills from other classes, English to understand… If I skip right
now, I wouldn’t be able to get anything – I wouldn’t be able to get a house or a job.” Upon
reflection, one participant said that even though he didn’t graduate, he would eventually like to,
because he wanted to get a job in Human Resources. He says that graduation means more
money and a sense of accomplishment. He has done quite well for himself without graduation,
but knows that he will have difficulty moving up the career chain without some formal
certificate, and does not want to stay in the same position forever. He has felt the way the lack of
graduation can affect him, both financially and personally. Another participant said that he just
hoped to gain enough information to prove that he could get a job: “Nothing too fancy, my best
guess would be working in a store of some sorts.” I noticed that I found myself impressed with
most of the answers of the participants; no one really expressed aspirations such as becoming a
doctor or lawyer or veterinarian, which I have had previous students do before. I felt like each of
these participants were very realistic in the path they believed they should follow and I believed
that they were honest with themselves and me in their answers to these questions.
Category Four: Self-evaluation in regards to success in high school
Of the six participants, two admitted that they could have improved; one participant was
also the one who did not graduate, the other did with minimal grades. One said that he thought

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his success and participation could have improved by listening to others: “… me being younger
thinking I had everything figured out, cause I skipped a lot of school and I figured if I just tried
hard at the end that I would barely get by, and I did… but I think if I actually put in the effort
that I did at the end during the whole year, I would have done a lot better.” I asked if he had a bit
of a change in perspective, and he said “I think that happens with everybody though, its just part
of the learning either early on or at the very end…” The other five shared various answers as to
how they are doing or had done in school and why their level of success was where it was.
Jordanna said that with the help of a peer tutor, she was able to push herself more to graduate; I
felt that she was trying to express that she gained confidence in her abilities and in herself.
Leanne shared that she believed her schooling would improve next year as her boyfriend would
no longer be at school and he would not be a distraction for her to be late or skip. I found myself
wondering a lot about her and this answer, as I feel like she may decide to skip more to go see
him, and may jeopardize her seat in class. She shared that she was excited that she was able to
get an extra block of a special education class, so I hope that continues and she stays on track.
The other two participants shared that they usually do their work in class and that they rarely
have homework. I found this statement inaccurate from one of the participants, as he had been in
my class, and had to often be reminded to stay on task and hand his assignments in, however, he
had never been an aggressive or obnoxious student, just one that sat at the back and hoped to be
unnoticed. My own reflection with this student was that I wondered if he purposely wanted to be
unnoticed because he didn’t understand, that he had outside issues distracting him, or that he just
didn’t want to do the work. When I spoke with him, I assumed it was a combination of all of
them, however, he assured me that it was just his choice. When I tried to go deeper into this part
of the conversation with him, he alluded to one of his answers in the interview that he believed

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that students could find more success if teachers took time to get to know them individually. I
made notes in my reflexive journal about how this made me feel upset and like I had been
inadequately doing my job, because he was right, I did not get to really know many of my
students, except for on the surface. One of the reasons for that was that I felt very burned out
from my earlier career where I think I cared too much, therefore the pendulum swung, and now it
is as if I don’t allow myself to get as attached to my students; I need to work on my own happy
medium in this regard. As previously mentioned, this project was as much about the students
telling their stories as intermingling with mine as well.
Summary
The main belief surrounding school was that it is necessary to assist with life skills for
later in life and that sometimes supports were positive and in other cases they were lacking.
Familial support was hit or miss with participants, whereas most felt that supports in school were
available, however, not always utilized or provided in the best fashion required for each student.
Suggestions for future success by providing more supports included: community resources and
role models such as Elders, role models, volunteer work, and cultural activities. Participants also
felt that more one on one and self-pacing were important factors that could enhance success for
themselves. Finally, all participants insinuated that while a variety of supports are currently
available in schools, not everyone has the ability to utilize them, and having more access to the
supports that already exist may be a good start to enhancing supports for Aboriginal students on
their paths to graduation.

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Chapter 5: Discussion of the Findings
Findings of this research suggest that while some supports are available in schools, not all
are available to all students, and often, even if students do have access, not all will utilize them
due to the perceived stereotypes or ridicule associated with them, be it real or imagined. Some
Aboriginal students are very open to using supports so that they can reach their highest level of
success, and others are determined to not need to utilize supports for fear of being labeled even
more than they already feel they have been. I was able to find four major categories from the
interview questions, reflection, and process. These are: beliefs around school, and Special
education, 2) factors contributing to the completion or lack of success in high school, 3) impact
on the future, 4) self-evaluation in regard to success in high school. Personal experience as an
educator has brought me to want to uncover reasons for the lack of Aboriginal student
completion of high school, and to assist in providing supports for greater success rates, therefore,
recommendations for the future will complete the chapter.
Limitations
The purpose of this study was to identify supports needed to assist with increasing the
high school completion rate for Aboriginal students. Indigenous Methodology was used to
obtain storied experiences, however, for most of the participants the majority of interactions
were structured interviews, rather than unstructured, as I had hoped. I found with some
participants, a lot of prompting was necessary. Also, while the students that had already
graduated felt more at ease and I felt that way with them as well, I found myself a bit awkward at
first with the students that are still in school, and perhaps they felt that way with me as well; it
may have been due to the fact that they could potentially have me as a teacher in the future or

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have had me in the past, or didn’t want to offend me by discussing my previous teaching with
them. I realize that this may have had an effect on the type of answers that were given, as well
as the quality and depth of the answers. I wonder if my previous experience with the participants
influenced their answers, whether it be positive, or negative, or not at all. Only one participant
was someone I hadn’t previously taught, and his answers were comparable to the others’, so I am
not convinced either way. Another limitation may have been in the type of questions that I had
asked; I should have tried to keep it more of a story format, rather than questioning them. Also, I
should have had less questions in number that were stated as simple, open ended questions – for
example: “Tell me what it was/is like for you as a student?”
One of the recommendations to improve on my research was that I should have provided
the questions beforehand so that participants could have some time to ponder them and prepare
themselves for me. I think this was a great suggestion, however, it was on my final interview
that it was suggested. I also gave each participant the opportunity to review my notes and make
any corrections at the time as well as review the transcriptions of our interviews, however, only
one participant actively took the opportunity to enhance his answers after seeing the
transcription.
Discussion
Participants in this study answered questions surrounding their beliefs and experiences in
regards to school and supports available for Aboriginal students trying to complete high school.
All of the participants answered a minimum of 10 and a maximum of 24 questions and discussed
their views and personal experiences. Four major categories presented themselves from the
interview analysis.

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Each participant shared his or her belief of what supports are needed to increase the
Aboriginal student graduation rate and the factors they believe influence that. All of the
participants agreed on a number of supports, while others were mentioned only by one or two
participants. They said that one on one time, community resource/role models, and cultural
activities were important. Self-pacing, peer tutoring, and small group work were suggested by
one or two. Some thought it would be great to see more Aboriginal role models, community
members, and Elders in the schools, while others believed that they themselves needed to have
more influence on self- ownership. They felt that it was not necessarily up to the teachers or
others to help them graduate, but that they needed to take a stand on their education themselves.
An example of community involvement is from Prince Rupert, British Columbia and their First
Nations Role Model Program (School District 52), which involves use of successful First
Nations role models in the classroom:
The goal is to promote awareness of First Nations cultures and issues for all
students and teachers, while promoting self-esteem and pride in cultural heritage.
There is a benefit to the school and students as the mentor links the students to the
resources of the outside world, and they substitute for the low educational norm
context of the parental networks. Not only can the mentor’s resources be
potentially drawn upon, but they establish a relationship that is grounded in a
culturally familiar context (White, Spence, & Maxim, 2013, p. 79 )
In the BCTF publication Beyond Words, (p. 53) the author posits the question:
“Does it matter that Aboriginal students – indeed all students- see so few Aboriginal
teachers in their schools? Many think that it does. The schools need more teachers of
Aboriginal origin to provide models of success for all students, and to offer particular
support to the students of Aboriginal origin.” On that note, Battiste (2002) is direct in her
statement that “Indigenous knowledge is now seen as an educational remedy that will

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empower Aboriginal students if applications of their Indigenous knowledge, heritage, and
languages are integrated into the Canadian educational system” (p.5). Participant
statements in the interviews touched on this in that many of them mentioned more
cultural activities, such as field trips, and inclusion in their lessons and school life.
Research done by Friesen and Friesen (2002) is consistent with Hodgeson-Smith (2000)
by saying that native students are field-dependent learners. This aligns with participant answers
in that the description used is that “they tend to show a preference for precise guided
assignments, and indicate a greater need for a variety of different classroom interaction patterns
than their non-Native peers. They also prefer more frequent student-teacher interactions, are
more peer-oriented, and more positively inclined towards collaborative and small group learning
tasks” (p. 32). This was a suggestion that participants expressed repeatedly; that more one on
one time could be a key support along with peer assistance and small group settings. These
statements are supported by Kanu’s (2007) research which stated that “inviting Native guest
speakers, and field trips to Aboriginal communities; (d) small-group work in which students felt
supported, including group projects that provided opportunities for ownership and decision
making; (e) ensuring opportunities for one-on-one interactions with the teacher (p. 32).”
I found it interesting that no one mentioned a food program or partnerships with other
stakeholders, which was one of my assumptions, as having anything to do with supports for
Aboriginal students. In my experience, and as supported by Levin (2009), having a fuller
stomach allows for better concentration than one that is empty and thinking about food. He asks
and answers the question: “How can we improve success rates for Aboriginal learners? It’s
primarily a matter of high quality teaching, good awareness, respect for Aboriginal history and
culture, and strong outreach to parents. Because so many Aboriginal families are poor, they

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benefit from the same kinds of support services as other poor families, such as nutrition
programs” (p.690). In regards to the community partnerships, White, Spence, and Maxim
suggest that “through partnerships with institutions outside of the community, such as BC Hydro,
BC Gas, Ministries of Fisheries and Forestry, Science World BC, and the University of British
Columbia, the reason for education becomes clear. In a way, this initiative connects the students
directly to the job market, and makes education seem to have a purpose” (p.259).
Familial history in regards to Residential Schools did not play as much of a role as I had
anticipated in participants’ answers. In the Parent and Education Engagement Partnership
Project discussion paper, Malatest & Associates (2002) have suggested that experience from
Residential Schools often has an impact on generations of students, however, in my interviews, I
did not see a huge relationship. This could have been due to the fact that it was not in the
immediate view of the participants, or that even though it was something that their families had
experience with, it was not something that they cared to discuss or did not seem relevant to them
at the time. Direct family history from siblings and parents did appear to play a bigger factor in
that students were either encouraged to do better in their schooling to achieve graduation which
was something their family members did not do, or family had a negative impact by sharing
negative views of teachers and prejudices they had encountered by staff and students along their
paths. These too, are supported by the literature.
Beavon, Wingert, and White (2013) discuss negative effects on Aboriginal students that
lead to lack of graduation in their paper entitled Churn Migration and Educational Attainment
among Aboriginal Adolescents and Young Adults. They provide possible explanations for the
lower rate of high school completion for Aboriginal students as “negative attitude toward
education as a result of the residential school legacy, fewer perceived returns on education, a

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lack of economy within or near community, a disconnect between traditional culture and
pedagogical approach, geographical isolation from higher education institutions, and
discrimination or alienation within the school system” (p. 198). Some of these ideas, as
previously mentioned, also came up during the student interviews. Kanu (2007), summarizes
this very well by stating that in a study done in 2007, they “identified and included some values
and issues reported as common and important among many Aboriginal communities-for
example, understanding the importance of respect in Aboriginal cultures, the vital role of elders,
the importance of family and community to Aboriginal identity, the importance of spirituality in
learning/education and in the lives of many Aboriginal peoples, the various effects of European
contact and settlement on Aboriginal peoples, and Aboriginal contributions to Canadian society”
(p.29).
Recommendations
Educators and administrators should be on a continuous path of understanding the needs
of Aboriginal students. Supports for high school completion should be available to all
Aboriginal students as part of a school wide initiative to increase the graduation rate of these
students. Unfortunately, stereotypes still abound, and often our Aboriginal students are placed in
Special Education courses based on attendance issues or academic disability in one course that
labels them for the future. I believe that this is an area that the concept of self-regulation should
arise. Self-regualtion may assist with expanding students’ ability to portray appropriate work
habits as well as provide an opportunity for all students in the classroom to engage in and
maintain a positive working environment. The common stereotype may then be prevented
because all students will have the ability to enact their mindfulness training. This would be most
beneficial if it was started in the elementary years and practiced throughout all aspects of life, not

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just at school, although, even if initiated only at the high school level, it can prove to be an
effective strategy to level the playing field. The benefits of mindfulness for both teachers and
learners are significant and use of the MindUp curriculum in conjunction with the Medicine
Wheel could really enhance the students’ achievement. For example, there is: improvement of
student self-control and self-regulation skills, a strengthening of students’ resiliency and decision
making skills, an increase in academic success, a reduction in peer-to-peer conflict, and
development of social skills, including: empathy, compassion, patience, and generosity (MindUp
Curriculum, 2011, p. 11). Wenger-Nabigon’s (2010) description of the Cree Medicine Wheel
could also be used to assist with enhancing the teaching and learning of Aboriginal students:
“Medicine Wheel teachings in general contain much to assist humans in learning the techniques,
methods, and practices involved in making decisions, taking risks, maintaining relationships,
handling emotions, learning difficult tasks, practicing caring behaviours and taking responsibility
for oneself” (p.156). I recommend professional development in Aboriginal coursework and
Ways of Knowing as well as culture for educators and that all environments within the school
have visual references to the Medicine Wheel and MindUp curriculum so that they are reminded
on a daily basis of the approaches and opportunities to regulate themselves and their
environments.
Another suggestion is to have students enrol in mainstream classes for the academic
courses they will be successful at, and enrol in Special Education classes for the academic
classes they struggle in. If Student A is good at English and can be successful in a mainstream
English class, but struggles in Math, let him be in the English class and only in the Special Ed
class for Math, not both subjects, as it is unnecessary for him to be there for English. Students
should not be penalized for lack of knowledge, but encouraged for what they do know: Student

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A should not be labeled a Pre-Employment student based solely on his Math skills. Allowing
more fluidity throughout programs may assist with students obtaining a Dogwood Diploma, or
an Adult Dogwood Diploma rather that a Leaving School Certificate.
In addition, a student should not be enrolled in a Special Education class based on his
attendance. Academic testing should be the determinant of program/course placement. More
school personnel should be trained in administration of Special Education testing, and/or
utilization of staff that have the training and certification should increase.
Furthermore, I strongly believe that additional funding is needed in all aspects of
Aboriginal and Special Education. More supports are needed for our Aboriginal students in the
way of culturally appropriate activities and curriculum, additional personnel to work one on one
or in small groups with smaller class sizes, assistance with food programs, and inclusionary not
exclusionary practices. Increased Educational Assistant availability and one on one time have
overwhelmingly been expressed as a support that is desired by these students to increase their
success rate.
Finally, I believe that there should be increased encouragement for families of Aboriginal
students to become involved with the school. In the past, many Aboriginal families have kept
their distance from schools based on previous experiences such as stereotypes and Residential
Schools. The new curriculum is a great start to increasing this relationship, as more students and
staff will have a better understanding of the trials that so many endured. Having more cultural
activities or fluid communication with families may help to continue to open this door and
enhance this relationship. Perhaps introducing a relationship with the high school while still in
elementary school will build more of a relationship of trust.

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Recommendations for Future Research
Increasing supports for Aboriginal students in regular and Special Education courses so
that they graduate with their non Aboriginal counterparts in a timely manner is important. I
believe that because there is such a high population of Aboriginal students in the North, this
should be at the forefront of Educational Research. I recommend that more studies with a
greater number of participants be done to dive deeper into what is really hindering graduation
rates. Including a bigger population of students, and perhaps even families and educators, would
be beneficial to see the differences in opinions on why this demographic is having difficulty, as
well as what can be done to improve these rates. By including more and different categories of
participants, data could be more well-rounded and influential. Perhaps a study that involved only
male or only female participants could be done, as I noticed that on a few of my questions, the
participants of the same gender had very similar answers – I wonder if this is just coincidence, or
if it has some significance. I also recommend that further research be done on Aboriginal Choice
high schools, so that we can use their positive results to have more influence across our public
high schools. A longitudinal study involving students from grades 8-12 with siblings that have
either completed or not completed high school may also be beneficial to see if there is more
correlation with family influence as well.
Themes were consistent throughout the literature reviewed. The need for increased
funding, specific knowledge of Aboriginal culture rather than a general stereotype of Aboriginal
heritage, and implementation of curriculum rather than inconsistent and sporadic lessons are just
a few issues that should be addressed. Also necessary is a need to look at and assess current
graduation rates for Aboriginal students, placement in special education programs, and to what

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extent supports from school or home, socioeconomic status, literacy rates, racism, or any other
factors affect high school completion within the typical 6-year time span.
Conclusion
Reform in the Canadian education system for Aboriginal students is overdue. Needs are
not being met because of limitations in funding, supports, knowledge/understanding of culture
and heritage, and lack of action. We need to allow space for Aboriginal student learning needs.
Completion rates for Aboriginal students for high school continue to be significantly lower than
non-Aboriginal students. Placement in Special Education programs for Aboriginal students
based on the population continues to be significantly higher than the average for non-Aboriginal
students. Research is being completed to gather information on these issues and why they
continue to happen, however, actions are being done on a limited scale to really address this
problem (Battiste, 2002).
This research project focused on the supports needed for Aboriginal students in Special
Education programs to graduate high school. I chose this topic based on a personal experience
that I had had when teaching in a Special Education program where a student was
inappropriately placed due to poor attendance, not due to academic ability. I became his
advocate and after years of pushing for change, I was finally heard, only to have it be too late for
him to graduate with his peers. It has been a passion of mine ever since to try to advocate for
those students who cannot advocate for themselves, to get them into the proper courses. I do not
believe that students should be labeled as an “Alt kid” or a “PEP (Pre-Employment) kid” based
on attendance or inability in one course. I do believe that academic testing is absolutely
necessary and a key component in providing appropriate supports for students. More personnel

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should be trained to conduct these tests, and implementation of strategies that arise from the
results of these tests should be available to all students so that our Aboriginal student graduation
rates can increase. Other strategies that need to be incorporated are: more one on one time,
going at one’s own pace, mandatory implementation of Aboriginal content in every course, use
of Aboriginal Ways of Knowing (for example, holistic teaching methods and mindfulness or
self-regulation strategies), alternate seating, a scribe, extra help, etc. Additionally, educators
who are Aboriginal need to be in the schools – teachers, education assistants, principals, and
counselors should be seen and be available to these students. Proper training for personnel and
appropriate delivery and integration of lessons are significant factors as well.
Without increased funding, our Aboriginal students will continue to fall by the wayside
and have increased needs which may lead them to be unintentionally categorized and placed in
Special Education courses, therefore limiting their ability to graduate with a Dogwood Diploma
and therefore impacting their future as well. Action, not empathy and empty words, needs to take
place so that Aboriginal students can have the same opportunities to find success and feel
comfortable and thrive in society when high school completion is achieved. With high school
completion rates increased, Aboriginal people are likely to have higher rates of pay for jobs,
more acceptance in society leading to less racism, better understanding of culture and heritage,
and less self-esteem issues. The drive for success must be encouraged and modeled so that our
Aboriginal students are able to reach their full potential.
It is my hope that this research project will encourage and facilitate more research in the
area of Aboriginal Education and implications of placement of Aboriginal students in Special
Needs classes on graduation rates. Additionally, I hope that involvement and collaboration
between many groups: students, educators, parents, policy makers, and community agencies, will

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continue the forward motion of addressing these issues and creating best practices for these
students. The need for specific and meaningful supports, for Aboriginal students to complete
high school and become contributing members of society is essential in trying to close the gap
between them and other Canadian youth. This will require continued research and ongoing
partnerships from all stakeholders, especially those working to implement the Aboriginal
Enhancement Agreement in the Prince George School District and other school districts around
our province. These students deserve to be supported and given the best opportunities available;
change can come from within the system, starting with being able to share their own experiences
to help with making the experiences of others more positive via change from the bottom up,
rather than top down.

73

References
Aboriginal Education Enhancements Branch (2006). Shared learnings: Integrating BC
Aboriginal content k-10. Victoria, BC. British Columbia Ministry of Education. (pp. 1185).
Absolon, K. and Willet, C. (2005). Putting ourselves forward: Location in Aboriginal research
methodology. Research as Resistance: Critical, Indigenous and Anti-oppressive
Research Approaches. (pp. 97-146).
Alberta Education (2005). Our words our ways: teaching First Nations, Metis, and Inuit
learners. Edmonton, AB. Alberta Education Aboriginal Services Branch and Learning
and Teaching Resources Branch.
Aman, C. (2009). Exploring the influence of school and community relationships on the
performance of Aboriginal students in British Columbia public schools. In J. White, J.
Peters, D. Beavon, and N. Spence (Eds.), Aboriginal education: current crisis and future
alternatives (pp. 117-169). Toronto: Thompson Educational Publishing, Inc.
American Psychological Association (2010). Publication manual of the American Psychological
Association, 6th edition. American Psychological Association, Washington, DC.
Archibald, Jo-ann (2008). Indigenous storywork: Educating the heart, mind, body, and spirit.
Vancouver, BC: UBC Press.
Archibald, Dr. Jo-ann, Glickman, Dr. Victor, & McKinnon, Ian. (2005). Tracking education
career path and employment status of BC teachers of Aboriginal ancestry: Learning and
career pathways. Edudata Canada, Faculty of Education, University of British
Columbia, Vancouver, BC. (pp 1 – 206).
Ball, J. & Pence, A. (2006). Supporting indigenous children’s development. Vancouver, BC:
UBC Press.
Battiste, Marie. (2013). Decolonizing education: Nourishing the learning spirit. Saskatoon, SK:
Purich Publishing, Ltd.
Battiste, Dr. Marie. (2002). Indigenous knowledge and pedagogy in First Nations education: A
literature review with recommendations. Indian and Northern Affairs Canada.
Battiste, Marie. (2009). Reclaiming Indigenous voice and vision. Vancouver: UBC Press.
Beavon, D., Wingert, S. and White, J. (2013) Churn Migration and Educational Attainment
among Aboriginal Adolescents and Young Adults. Aboriginal Education: Current Crisis
and Future Alternatives. Thompson Educational Publishing, Inc.
Berg, Bruce. (2009). Qualitative research methods for the social sciences (7th ed.). Toronto, ON:

74

Allyn & Bacon.
Blackstock, Cindy (2009). First Nations children count: enveloping quantitative research in an
Indigenous envelope. First Peoples Child & Family Review Volume4 Number 2 2009.
(pp 135-143).
British Columbia Ministry of Education. (2013). Defining cross curricular Competencies (draft).
Victoria, BC. British Columbia Ministry of Education. (pp 1-10).
British Columbia Ministry of Education (2013). Exploring curriculum design: Transforming
curriculum and assessment. Victoria, BC. British Columbia Ministry of Education.
January 2013.
British Columbia Ministry of Education (2012). Aboriginal Report: How are we doing?
Victoria, BC: British Columbia Ministry of Education. (pp. 1-45)
British Columbia Teacher’s Federation. Beyond words: Creating racism-free schools for
Aboriginal Learners. B.C. Teacher’s Federation Aboriginal Education
www.bctf.ca/social/First Nations/BeyondWords.html
Canadian Council on Learning. (2009). The state of Aboriginal learning in Canada: A holistic
approach to measuring success. Ottawa. pp. 1-77
Creswell, J.W. (2012). Educational research: Planning conducting, and evaluating quantitative
and qualitative research (4th ed.). Toronto, ON: Pearson Education.
Denzin, Norman K., & Lincoln, Yvonna S. (2005). The SAGE handbook of qualitative research
(3rd ed.). California: Sage Publications Inc.
Evans, M., McDonald, J. & Nyce, Deanna. (2000). Acting across boundaries in Aboriginal
curriculum development: Examples from Northern British Columbia. Journal of Native
Education January 2000.
Fink, Arlene. (2010). Conducting research literature reviews: From the internet to paper, 3rd ed.
Sage, Los Angeles.
First Nations Education Division. Framework for developing First Nations curriculums. Greater
Victoria School District, Victoria, BC. pp 11-19.
Friesen, John W. & Lyons Friesen, Virginia. (2002). Aboriginal education in Canada: A plea
for
integration. Detselig Enterprises, Ltd. Calgary.
Graham, S. & Ireland, B. Power of place: Integrating St’at’imc knowledge systems into Lillooet
area k-12 school curricula & pedagogy. pp 30-91.

75

Hawn Foundation. (2011). The MindUp curriculum: Grades 6-8. New York, NY: Scholastic Inc.
Hesse-Biber, & Leavy, P. (2011). The Practice of Qualitative Research. Thousand Oaks, CA:
SAGE
Higgs, J., Cherry, N., Macklin, R., & Ajjawi, R. (Eds.) (2010). Researching practice: A
discourse on qualitative methodologies. Rotterdam, The Netherlands: Sense Publishers.
Johnston, Alice & Claypool, Tim (2010). Incorporating a multi-method assessment model in
schools that serve First Nations, Inuit, and Metis learners. Native Studies Review 19
number 2. (pp. 121- 138).
Kanu, Yatta (2006). Getting them through the college pipeline: Critical elements of instruction
influencing school success among Native Canadian high school students. Journal of
Advanced Academics Volume 18 Number 1 Fall 2006. (pp. 116-145).
Kanu, Yatta (2007). Increasing school success among Aboriginal students: Culturally responsive
curriculum or macrostructural variables affecting schooling? Diaspora, Indigenous, and
Minority Education - Studies of Migration, Integration, Equity, and Cultural Survival.
Volume 1, Number 1. (pp.21-41).
Kirkness, Verna J. (1999). Aboriginal education in Canada: A retrospective and a perspective.
Journal of American Indian Education. Volume 39 Number 1 Fall 1999 Special Issue 2
Kitchenham, A., Fraser, T., Pidgeon, M., & Ragoonaden, K (2016). Aboriginal education
enhancement agreements: Complicated conversations as pathways to success. Prince
George, BC: University of Northern British Columbia.
Kovach, Margaret (2010). Conversational method in Indigenous research. First Peoples Child
& Family Review Volume 5 Number 1 2010. (pp. 40-48).
Levin, Ben (2009). Aboriginal education still needs work. In Canada May 2009. Pp 689-690.
MacLean, Frank. (2006). Partnering in First Nations Education (Master’s Thesis). Royal Roads
University, Victoria, British Columbia. Available from UMI Dissertation Services.
Malatest, R.A. & Associates (2002). Parent and education engagement partnership project: A
discussion paper. Victoria, B.C. British Columbia Ministry of Education.
Manitoba Education and Youth, School Programs Division (2003). Integrating Aboriginal
perspectives into curricula: A resource for curriculum developers, teachers, and
administrators. Minister of Education and Youth. Winnipeg, Manitoba. (pp 1-71)
Martin, Andrew J. & Dawson, Martin (2009). Interpersonal relationship, motivation,
engagement, and achievement: Yields for theory, current issues, and educational

76

practice. Review of Educational Research Volume 79 Number 1 Fall 2009 (pp. 327365).
McBride, Shirley R., Ph.D. & McKee, William, Ph.D. (2001). Over-representation of
Aboriginal students reported with behavior disorders: A report to the Ministry of
Education- British Columbia Aboriginal Education Branch and Special Programs
Branch. Victoria, BC. British Columbia Ministry of Education. (pp 1-61).
McIvor, Onawa (2010). I am my subject: Blending Indigenous research methodology and
autoethnography through integrity-based, spirit-based research. Canadian Journal of
Native Education Volume 33 Number 1 2010. (pp. 137-155).
Morin, H. (2004). Student performance data and research tools to ensure Aboriginal student
success. Thompson Educational Publishing, Inc.
Napoli, M., Krech, P.R., Holley, L.C. (2005) Mindfulness training for elementary school
students: The attention academy. Journal of Applied School Psychology Volume 21
Number 1 2005. (pp. 99-125)
O’Neill, Linda. (2012). Personal communication (class).
Ontario Secondary Schools Teaching Federation. (2012). Full circle: First Nations, Metis, Inuit
ways of knowing: a common threads resource. Ontario Secondary Schools Teachers’
Federation. (pp 1- 255).
Paquette, Jerald (2007). Supporting First Nations secondary students studying away from home:
A case study of policy gone awry. Journal of Canadian Studies volume 41 number 2
Spring 2007. (pp 88-111).
Ragoonaden, Dr. Karen, Editor (2015). Mindful teaching and learning: Developing a pedagogy
of wellbeing. London: Lexington Books. (pp. 17-26).
Richards, John (2006). Creating choices: Rethinking aboriginal policy. Toronto: C.D. Howe
Institute, 2006. Policy Study No. 43, pp. 56-100.
Richards, John & Vining, Aidan. (2004). C.D. Howe Institute Commentary: The education
papers: Aboriginal off reserve education: time for action. C.D. Howe Institute. Number
198 April 2004. pp 1-29
Savin-Baden, M., & Howell Major, C. (2010). New approaches to qualitative research. New
York, NY: Routledge
School District #57, Prince George. (2014). District achievement contract 2014-2017.
http://www.sd57.bc.ca/school/abed/Lists/Publications/District%20Achievement%20Contract.pdf
#search=district%20achievement%20contract

77

School District #57, Prince George. (2014). Superintendents report on achievement.
http://www.sd57.bc.ca/school/abed/Lists/Publications/Superintendents%20Report%20on%20Ac
hievement.pdf
School District #57, Prince George. (2012). Aboriginal support worker handbook.
http://www.sd57.bc.ca/school/abed/Lists/Publications/AB%20ED%20WKR%20Handbo
ok.pdf
Silver, Jim & Mallett, Kathy (2002). Aboriginal education in inner city Winnipeg high schools.
Canadian Center for Policy Alternatives Manitoba (pp. 309-323).
Smith, L. (2012). Decolonizing Methodologies, 2nd ed. New York: Zed Books.
Smith, L. (2005). Smith: On tricky ground: Researching the Native in the age of uncertainty. In
Denzin, Norman K., & Lincoln, Yvonna S. (Eds.),. The SAGE handbook of qualitative
research (pp. 85-107). California: Sage Publications, Inc.
Statistics Canada (2011). National Household Survey, Aboriginal population profile.
Thomas, R. (2005). Honoring the oral traditions of my ancestors through storytelling.
In L. Brown & S.Strega (Eds.), Research as resistance: Critical, Indigenous, and anti
-oppresive approaches (pp. 237-254). Toronto: Canadian Scholars Press
White, J., Peters, J., and Beavon, D. (2009). Enhancing educational attainment for First Nations
children. In J. White, J. Peters, D. Beavon, and N. Spence (Eds.), Aboriginal education:
Current crisis and future alternatives (pp. 117-169). Toronto: Thompson Educational
Publishing, Inc.
White, J., Spence, N. and Peters (2013). A New Approach to Understanding Aboriginal
Educational Outcomes: The Role of Social Capital. Moving Forward, Making a
Difference: Aboriginal Policy Research Series. Volume 3.Thompson Educational
Publishing, Inc.
Wilson, Shawn (2001). What is Indigenous research methodology? Canadian Journal of Native
Education: Volume 25, Number 2. ProQuest Central. (pp. 175-179)
Wilson, Shawn (2003). Progressing toward an Indigenous research paradigm in Canada and
Australia. Canadian Journal of Native Education Volume 27 Number 2 ProQuest Central
(pp.161-178)

78

(Aboriginal Education Worker Handbook, School District #57, Prince George, 2014)

79

Informed Consent Form - Students
This informed consent form is for students participating in the following research:
Study Title: Supporting Aboriginal Special Education Student High School Completion
Researcher: Rebecca Abriel, Master of Special Education (Candidate)
Organization: University of Northern British Columbia
Supervisor: Dr. Tina Fraser (Professor, School of Education)
This Informed Consent Form has two parts:
1. Information Sheet (to share information about the study with you)
2. Consent Form (for signatures should you agree to participate)
You will be given a copy of the full Informed Consent Form

Part 1: Information Sheet
Introduction
I am a teacher for School District #57 in Prince George, BC, and graduate student from the
University of Northern British Columbia, under the supervision of Dr. Tina Fraser, in the School
of Education. I am conducting research on the effects of supports and placement in Special
Education programs for Aboriginal student completion rates of high school. The goals of this
project are: to assist with improving Aboriginal student completion rates for high school, as well
as improve the current learning environment for Aboriginal students so that they may find their
highest rate of success, and to suggest areas for future research.
I am requesting your participation in my research via a one-on-one interview, which will take no
more than 1 hour of your time. Before agreeing to participate, I recommend that you read the
following explanation of the study so that you are fully informed as to the process. As you read,
you will see the right that you have to withdraw from this study at any time. The anticipated
start date for questionnaire and interviews is June, 2016, and is subject to the review of the
Research Ethics Board of the University of Northern British Columbia.
Purpose and Goal of the Research
Completion rates for Aboriginal high school students are low as compared to students of other
demographics. I believe that you can help me by telling me about your experience as an
Aboriginal student placed in Special Education programs and the supports provided/used/needed
in regard to completion rates. My purpose and goal in this study is to understand the reasons for
lack of completion, and suggest ways of providing a positive learning environment for students
to ensure completion rates increase.

80

Participant Selection
You are being invited to take part in this research because I feel that your experience as an
Aboriginal student in Special Education programs can contribute to the understanding of
completion rates for Aboriginal high school students.
Protocol
Explanation of Procedures
I will conduct informal interviews from purposeful samples of students about their beliefs and
experiences regarding placement in Special Education programs and completion rates for
Aboriginal students.
Risks and Discomforts
I do not anticipate any high risk from participating in this research project, but this is not to say
there may be some form of trigger during questioning (for example, memories arising from
questions asked or stories told) and due to the fact that there is a small sample size associated
with the study, risks may arise in the form of loss of privacy. In this case, I am well informed of
the counselling services available within the community and will be happy to provide you with
community referrals if support is required.
UNBC Community Care Centre Services
250-960-6457
3333 University Way, Prince George, BC
www.unbc.ca/community-counselling-centre
Prince George Native Friendship Center
1600 3rd Ave, Prince George, BC
www.pgnfc.com

250-563-0924

Crisis Prevention, Intervention & Information Center for Northern BC
24 hr line 250-563-1214
250-564-5736
th
rd
5 Floor, 1600 3 Ave, Prince George, BC
www.northernbccrisissuicide.ca
Elizabeth Fry Society
1575 5th Ave, Prince George, BC
www.pgefry.bc.ca

250-563-8765

Community Response Unit (CRU)
250-565-2668
rd
#201- 1705 3 Ave, Prince George, BC
https://northernhealth.ca/YourHealth/MentalHealthAddictions/ProgramDescriptions/Community
ResponseUnit.aspx

81

Intersect
1294 3rd Ave, Prince George, BC
www.intersect.bc.ca

250-562-6639

Brazzoni & Associates
301-1705 3rd Ave, Prince George, BC
www.brazzoni.com

250-614-2261

Walmsley & Associates
250-564-1000
1512 Queensway Street, Prince George, BC
www.walmsley.ca
Wellspring Counselling Svc
1717 3rd Ave, Prince George, BC
www.wellspringcounsel.ca/

250- 561-0410

Benefits
The anticipated benefit from this study is that those involved with Aboriginal Education will be
more informed about potential barriers to student completion of high school and work on
revising the current trends and enhance ways for student success. Also, this study will provide a
safe, non-judgmental place for participants to discuss concerns, positive and negative
responses/experiences, and suggestions for the future of Aboriginal student completion rates.
Confidentiality
The information gathered within this study will remain confidential to the best of my ability (ie:
unforeseen circumstances like a break in and theft of my computer). Only the researcher,
Rebecca Abriel, and graduate supervisor, Dr. Tina Fraser, will have access to the data. There
will not be any identifying names on interview papers or transcripts and will never be revealed as
part of the publication of this study; there is no other potentially identifying data being collected.
As this is a research project, the results of this research may be published in a professional
journal or presented at professional meetings and a copy will be provided to School District #57
and /or other interested groups (specifically, organizations working with Aboriginal students).
The knowledge obtained from this study will be considered invaluable for those involved with
the education system so that they may be more effective in supporting Aboriginal students in
completing high school.
Right to Refuse or Withdraw
Participation in this study is voluntary; no penalty will be issued with refusal to participate. You
are free to withdraw consent and discontinue participation in this research at any time. You are
also free to refuse to answer any questions that may be asked. At the end of the interview, I will
give you an opportunity to review my notes and you can ask to clarify or modify them if you
believe that I misunderstood you in any way. Should you withdraw from this study, all data will
be destroyed through shredding or file deletion.

82

Results
The completed research study will be presented to the participants in hard copy paper form, if
they so desire. The results will be made available to the University of Northern British Columbia
and be used to support the future development of the study. Subsequently the study may be
shared in future publications or presentations. At all times your personal identifiers will be
protected and your confidentiality respected.
Storage of Data
Everything you discuss during and after the interviews as well as the forms you fill out will be
kept confidential, although confidentiality and anonymity cannot be guaranteed. This means that
your information will not intentionally be shared with others. The only people who will have
access to the information will be myself (Rebecca Abriel) the researcher, and my supervisor, Dr.
Tina Fraser. Your information and tapes will be stored in a locked filing cabinet in Dr. Fraser’s
office for three years. Hardcopies will be shredded and electronic data will be erased from the
hard drive upon completion of this study.
Further Questions and Follow-Up
If you have any questions about the study, please contact myself, Rebecca Abriel, at 250-6402582 or andrewsr@unbc.ca; or Dr. Fraser, Supervisor in the School of Education at the
University of Northern British Columbia at 250- 960-5714 or frasert@unbc.ca.
This research has been reviewed by the Research Ethics Board of UNBC (REB), who are a
committee that reviews and approves research and proposals. Any concerns about this research
can be directed to the Office of Research at UNBC at 250-960-6735 or reb@unbc.ca.

83

Research Participant Checklist and Consent Form
Yes

Do you understand that you have been asked to be in a research study?
Have you read and received a copy of the participant information letter?
Do you understand that you are free to refuse to participate or withdraw from
the research study at any time?
Do you understand the benefits and risks of participating in this research
study?
Do you understand that the interview will be audio recorded?
Do you understand that some of the actual words may be published in written
form?
Has the issue of confidentiality been explained to you?
Do you know what community resources are available for additional support?
Do you understand who will have access to the information you provide?
Have you had an opportunity to ask questions about the study?

This study was explained to me by: _________________________________
Printed name of Research Participant: ________________________________
I agree to participate in this research study:

Signature of Research Participant

Date

No

84

Part II: Consent Form
I have been asked to give consent for myself to participate in this research study about the effects
of supports and placement in Special Education programs for Aboriginal students and high
school completion. This study will involve surveys and audio recording of interviews. I have
been provided with the appropriate contact information for those needing to be reached if I have
any questions or concerns.

I _____________________________, have read the above information, or it has been read
(Name; please print clearly)

to me. I have had the opportunity to ask questions about it and any questions that I have
asked have been answered to my satisfaction. I consent and freely agree to participate in
this study. I understand that I am free to refuse to answer any questions and withdraw
from this study at any time. I understand that my responses will be kept anonymous to the
best of the researcher’s ability, however, I also acknowledge that this cannot be
guaranteed.
_____________________________
Participant Signature

_______________________
Date

Researcher Witness Sheet
I have accurately read out or witnessed the reading of the information sheet to the potential
participant, and the individual has had the opportunity to ask questions. I confirm that the
participant has not been coerced into giving consent, and the individual has given consent freely.
A copy of this Informed Consent Form has been provided to the participant. ________________
(Initialed by the researcher)

Print Name of Researcher: ________________________________________________________
______________________________
Researcher Signature

________________________
Date

85

Informed Consent Form – Parent/Guardian
This informed consent form is for parents/guardians consenting to their child participating in the
following research:
Study Title: Supporting Aboriginal Special Education Student High School Completion
Researcher: Rebecca Abriel, Master of Special Education (Candidate)
Organization: University of Northern British Columbia
Supervisor: Dr. Tina Fraser (Professor, School of Education)
This Informed Consent Form has two parts:
3. Information Sheet (to share information about the study with you)
4. Consent Form (for signatures should you agree to allow your child to
participate)
You will be given a copy of the full Informed Consent Form

Part 1: Information Sheet
Introduction
I am a teacher for School District #57 in Prince George, BC, and graduate student from the
University of Northern British Columbia, under the supervision of Dr. Tina Fraser, in the School
of Education. I am conducting research on the effects of supports and placement in Special
Education programs for Aboriginal student completion rates of high school. The goals of this
project are: to assist with improving Aboriginal student completion rates for high school, as well
as improve the current learning environment for Aboriginal students so that they may find their
highest rate of success, and to suggest areas for future research.
I am requesting your child’s participation in my research via a one-on-one interview, which will
take no more than 1 hour of his or her time. Before agreeing to allow your child to participate, I
recommend that you read the following explanation of the study so that you are fully informed as
to the process. As you read, you will see the right that your child has to withdraw from this
study at any time, by yours or their own accord. The anticipated start date for questionnaire and
interviews is June, 2016, and is subject to the review of the Research Ethics Board of the
University of Northern British Columbia.
Purpose and Goal of the Research
Completion rates for Aboriginal high school students are low as compared to students of other
demographics. I believe that your child can help me by telling me about his or her experience as
an Aboriginal student placed in Special Education programs and the supports
provided/used/needed in regard to completion rates. My purpose and goal in this study is to
understand the reasons for lack of completion, and suggest ways of providing a positive learning
environment for students to ensure completion rates increase.

86

Participant Selection
Your child is being invited to take part in this research because I feel that his or her experience as
an Aboriginal student in Special Education programs can contribute to the understanding of
completion rates for Aboriginal high school students.
Protocol
Explanation of Procedures
I will conduct informal interviews from purposeful samples of students about their beliefs and
experiences regarding placement in Special Education programs and completion rates for
Aboriginal students.
Risks and Discomforts
I do not anticipate any high risk from participating in this research project, but this is not to say
there may be some form of trigger during questioning (for example, memories arising from
questions asked or stories told) and due to the fact that there is a small sample size associated
with the study, risks may arise in the form of loss of privacy. In this case, I am well informed of
the counselling services available within the community and will be happy to provide you and/or
your child with community referrals if support is required.
UNBC Community Care Centre Services
250-960-6457
3333 University Way, Prince George, BC
www.unbc.ca/community-counselling-centre
Prince George Native Friendship Center
1600 3rd Ave, Prince George, BC
www.pgnfc.com

250-563-0924

Crisis Prevention, Intervention & Information Center for Northern BC
24 hr line 250-563-1214
250-564-5736
th
rd
5 Floor, 1600 3 Ave, Prince George, BC
www.northernbccrisissuicide.ca
Elizabeth Fry Society
1575 5th Ave, Prince George, BC
www.pgefry.bc.ca

250-563-8765

Community Response Unit (CRU)
250-565-2668
rd
#201- 1705 3 Ave, Prince George, BC
https://northernhealth.ca/YourHealth/MentalHealthAddictions/ProgramDescriptions/Community
ResponseUnit.aspx

87

Intersect
1294 3rd Ave, Prince George, BC
www.intersect.bc.ca

250-562-6639

Brazzoni & Associates
301-1705 3rd Ave, Prince George, BC
www.brazzoni.com

250-614-2261

Walmsley & Associates
250-564-1000
1512 Queensway Street, Prince George, BC
www.walmsley.ca
Wellspring Counselling Svc
1717 3rd Ave, Prince George, BC
www.wellspringcounsel.ca/

250- 561-0410

Benefits
The anticipated benefit from this study is that those involved with Aboriginal Education will be
more informed about potential barriers to student completion of high school and work on
revising the current trends and enhance ways for student success. Also, this study will provide a
safe, non-judgmental place for participants to discuss concerns, positive and negative
responses/experiences, and suggestions for the future of Aboriginal student completion rates.
Confidentiality
The information gathered within this study will remain confidential to the best of my ability (ie:
unforeseen circumstances like a break in and theft of my computer). Only the researcher,
Rebecca Abriel, and graduate supervisor, Dr. Tina Fraser, will have access to the data. There
will not be any identifying names on interview papers or transcripts and will never be revealed as
part of the publication of this study; there is no other potentially identifying data being collected.
As this is a research project, the results of this research may be published in a professional
journal or presented at professional meetings and a copy will be provided to School District #57
and /or other interested groups (specifically, organizations working with Aboriginal students). .
The knowledge obtained from this study will be considered invaluable for those involved with
the education system so that they may be more effective in supporting Aboriginal students in
completing high school.
Right to Refuse or Withdraw
Participation in this study is voluntary; no penalty will be issued with refusal to participate. You
are free to withdraw consent and discontinue the participation of your child in this research at
any time. Your child is also free to refuse to answer any questions that may be asked. At the
end of the interview, I will give your child an opportunity to review my notes and ask to clarify

88

or modify them if he or she believes that I misunderstood him or her in any way. Should your
child withdraw from this study, all data will be destroyed through shredding or file deletion.
Results
The completed research study will be presented to the participants in hard copy paper form. The
results will be made available to the University of Northern British Columbia and be used to
support the future development of the study. Subsequently the study may be shared in future
publications or presentations. At all times your personal identifiers will be protected and your
confidentiality respected.
Storage of Data
Everything your child discusses during and after the interviews as well as the forms you and your
child fill out will be kept confidential, although confidentiality and anonymity cannot be
guaranteed . This means that your information will not be shared with others. The only people
who will have access to the information will be myself (Rebecca Abriel) the researcher, and my
supervisor, Dr. Tina Fraser. Information and tapes will be stored in a locked filing cabinet in Dr.
Fraser’s office for three years. Hardcopies will be shredded and electronic data will be erased
from the hard drive upon completion of this study.
Further Questions and Follow-Up
If you have any questions about the study, please contact myself, Rebecca Abriel, at 250-6402582 or andrewsr@unbc.ca; or Dr. Fraser, Supervisor in the School of Education at the
University of Northern British Columbia at 250- 960-5714 or frasert@unbc.ca.
This research has been reviewed by the Research Ethics Board of UNBC (REB), who are a
committee that reviews and approves research and proposals. Any concerns about this research
can be directed to the Office of Research at UNBC at 250-960-6735 or reb@unbc.ca.

89

Parent of Participant Research Checklist and Consent Form
Do you understand that your child has been asked to be in a research study?

Yes

Have you read and received a copy of the participant information letter?
Do you understand that your child is free to refuse to participate or withdraw
from the research study at any time?
Do you understand the benefits and risks of participating in this research
study?
Do you understand that the interview will be audio recorded?
Do you understand that some of the actual words may be published in written
form?
Has the issue of confidentiality been explained to you?
Do you know what community resources are available for additional support?
Do you understand who will have access to the information you provide?
Have you had an opportunity to ask questions about the study?

This study was explained to me by: _________________________________
Printed name of Research Participant: ________________________________
Printed name of Parent who provided consent: _________________________
I agree to allow my child to participate in this research study:

Signature of Parent of Research Participant

Date

No

90

Part II: Consent Form
I have been asked to give consent for my child to participate in this research study about the
effects of supports and placement in Special Education programs for Aboriginal students and
high school completion. This study will involve audio recording of interviews. I have been
provided with the appropriate contact information for those needing to be reached if I have any
questions or concerns.

I _____________________________, have read the above information, or it has been read
(Name; please print clearly)

to me. I have had the opportunity to ask questions about it and any questions that I have
asked have been answered to my satisfaction. I consent and freely agree to allow my child
to participate in this study. I understand that he or she is free to refuse to answer any
questions and withdraw from this study at any time. I understand that his or her responses
will be kept anonymous anonymous to the best of the researcher’s ability, however, I also
acknowledge that this cannot be guaranteed.
_____________________________
Parent/Guardian Signature

_______________________
Date

Researcher Witness Sheet
I have accurately read out or witnessed the reading of the information sheet to the
parent/guardian of the potential participant, and the individual has had the opportunity to ask
questions. I confirm that the participant has not been coerced into giving consent, and the
individual has given consent freely.
A copy of this Informed Consent Form has been provided to the parent/guardian of the
participant.
________________
(Initialled by the researcher)

Print Name of Researcher: ________________________________________________________
______________________________
Researcher Signature

________________________
Date

91

Interview Questions for Students
1. What is your belief in regard to or surrounding school, assignments, and school work?
2. How has school impacted you/your family in the past?
5. Is graduation/school completion important to you/your family?
6. How are parent and/or community involvement are necessary for your success in school?
7. What do you hope to gain from graduation/school completion?
8. What do you think could improve your participation/success at school, and how?
9. What can the teacher do to increase the likelihood of your assignment completion?
10.
Please describe how supports for Aboriginal students in Special Education
courses can be further developed and utilized.
11.
Please describe what has worked for you in regards to supports/use of supports in
school and what has been difficult for you.
12. Please describe how you would like to use supports to enhance your learning and success
for high school graduation.
13. What changes do you think would be useful in providing a better education for you?
14. Do you have any other information/opinions/observations to share or that you would like
to go back to and discuss further?
Extra Interview Questions for Students – Probing Questions
1 What do you believe are the barriers to Aboriginal student high school completion?
2. Do you believe you are appropriately placed in courses being taken? Why or why not?
3. What criteria are you aware of or consulted on for course placement?
4. Please describe the type of environment and assignment that is the most valuable for your
learning.
5. Are you easily distracted while doing assignments? If so, what are the distractions/what
causes the distractions? Is there anything you are aware of currently to utilize to keep you
focused?
6. What are some reasons you may not complete your assignments or school work?
7. What are some reasons you might try hard to complete your assignments/school work?
8. What might make an assignment easy or difficult to understand?
9. What supports are needed for Aboriginal students to complete high school in a timely
manner (6 years)?
10. Please describe any changes you have noticed with the use of supports.
11. Please describe if and/or how you feel that participation in this research has allowed you
to reflect on your learning and success for completion of high school.
12. What do you feel could be improved for this research to be more successful?