When considering ways to improve Indigenous children’s educational experiences and life outcomes, there are likely to be seeds of possibility already present in the surrounding communities. In an academic context, the concept of positive deviance speaks to this idea that even in challenging contexts there are likely to be some who have found ways to thrive1. In seeking to create culturally acceptable, sustainable, and affordable solutions to challenges it is therefore important to identify practices that allow some to thrive despite the contexts around them2. Positive deviance is considered an asset-based approach advocated for in both public health3, 4 and school settings5. Because of its contextualized nature, a positive deviance approach may also alleviate concerns associated with the quality movement in early childhood education–namely, the underlying assumption of objective universiality inherent in quality standards6, 7. Such objectivity contrasts with Indigenous values, as noted by Rowan (2016): “For Indigenous peoples, the purpose of knowledge is not to reveal, identify, or single out ‘the truth’; rather, it relates to obligations among people and places”8.
In keeping with this value of context-specifics between people and places, there is not one “right” answer that I can point people to at this juncture. What can be provided are glimpses of program elements documented in the literature base. Observation/demonstration and storytelling have been pointed to as traditional Indigenous teaching methods9, 10. Values that have been seen as crossing tribal cultures include harmony with nature, bravery, generosity and sharing, a conception of ‘Indian time’, and self-determination11. Building educational programs that are holistic in nature12 and built on traditional knowledge, culture, and language are important for supporting young learners’ identity development, academic achievement, and wellbeing of community13. Last, but certainly not least, parent and community ownership has been an important driver for development of Indigenous language immersion programs14 and culturally-specific magnet schools15. Moving forward, these seeds of possibility could be a part of much larger and more involved discussions in specific communities.
Sources:
1, 3 Lapping, K., Marsh, D. R., Rosenbaum, J., Swedberg, E., Sternin, J., Sternin, M., & Schroeder, D. G. (2002). The positive deviance approach: Challenges and opportunities for the future. Food and Nutrition Bulletin, 23(4S), 128-135.
2, 4 Marsh, D. R., Schroeder, D. G., Dearden, K. A., Sternin, J., & Sternin, M. (2004). The power of positive deviance. British Medical Journal, 329(13), 1177-1179.
5 Cherkowski, S., & Walker, K. (2014). Flourishing communities: Re-storying educational leadership using a positive research lens. International Journal of Leadership in Education, 17(2), 200-2016. doi:10.1080/13603124.2013.827240
6 Dahlberg, G., Moss, P., & Pence, A. (1999). Beyond quality in early childhood education and care: Postmodern perspectives. Philadelphia: Falmer Press.
7 Moss, P., Dahlberg, G., & Pence, A. (2000). Getting beyond the problem with quality. European Early Childhood Education Research Journal, 8(2), 103-115.
8 Rowan, M. C. (2016). Qualities of Inuit early childhood programs in the era of the anthropocene. In G. S. Cannella, M. S. Perez, & I. F. Lee (Eds.) Cultural examinations of quality in early education and care (pp. 157-177). New York: Peter Lang Publishing, Inc.
9 Friesen, J. W., & Friesen, V. L. (2002). Aboriginal education in Canada: A plea for integration. Calgary: Detselig Enterprises Ltd.
10, 13 Preston, J. P., Cottrell, M., Pelletier, T. R., & Pearce, J. V. (2011). Aboriginal early childhood education in Canada: Issues of context. Journal of Early Childhood Research, 10(1), 3-18. doi:10.1177/1476718X11402753
11 Foerster, L. M., & Little Soldier, D. (1975). What’s new and good in Indian education today. Educational Leadership, 33(3), 192-198.
12 Corbiere, A. I. (2000). Reconciling epistemological orientations: Toward a wholistic Nishaabe (Ojibwe/Odawa/Potowatomi) education. Canadian Journal of Native Education, 24(2), 113-119.
14 Johnston, B., & Johnson, K. A. (2002). Preschool immersion education for indigenous languages: A survey of resources. Canadian Journal of Native Education, 26(2), 107-201.
15 Pewewardy, C. (1998). Our children can’t wait: Recapturing the essence of Indigenous schools in the United Stated. Cultural Survival Quarterly, 22(1), 29-34.
In keeping with this value of context-specifics between people and places, there is not one “right” answer that I can point people to at this juncture. What can be provided are glimpses of program elements documented in the literature base. Observation/demonstration and storytelling have been pointed to as traditional Indigenous teaching methods9, 10. Values that have been seen as crossing tribal cultures include harmony with nature, bravery, generosity and sharing, a conception of ‘Indian time’, and self-determination11. Building educational programs that are holistic in nature12 and built on traditional knowledge, culture, and language are important for supporting young learners’ identity development, academic achievement, and wellbeing of community13. Last, but certainly not least, parent and community ownership has been an important driver for development of Indigenous language immersion programs14 and culturally-specific magnet schools15. Moving forward, these seeds of possibility could be a part of much larger and more involved discussions in specific communities.
Sources:
1, 3 Lapping, K., Marsh, D. R., Rosenbaum, J., Swedberg, E., Sternin, J., Sternin, M., & Schroeder, D. G. (2002). The positive deviance approach: Challenges and opportunities for the future. Food and Nutrition Bulletin, 23(4S), 128-135.
2, 4 Marsh, D. R., Schroeder, D. G., Dearden, K. A., Sternin, J., & Sternin, M. (2004). The power of positive deviance. British Medical Journal, 329(13), 1177-1179.
5 Cherkowski, S., & Walker, K. (2014). Flourishing communities: Re-storying educational leadership using a positive research lens. International Journal of Leadership in Education, 17(2), 200-2016. doi:10.1080/13603124.2013.827240
6 Dahlberg, G., Moss, P., & Pence, A. (1999). Beyond quality in early childhood education and care: Postmodern perspectives. Philadelphia: Falmer Press.
7 Moss, P., Dahlberg, G., & Pence, A. (2000). Getting beyond the problem with quality. European Early Childhood Education Research Journal, 8(2), 103-115.
8 Rowan, M. C. (2016). Qualities of Inuit early childhood programs in the era of the anthropocene. In G. S. Cannella, M. S. Perez, & I. F. Lee (Eds.) Cultural examinations of quality in early education and care (pp. 157-177). New York: Peter Lang Publishing, Inc.
9 Friesen, J. W., & Friesen, V. L. (2002). Aboriginal education in Canada: A plea for integration. Calgary: Detselig Enterprises Ltd.
10, 13 Preston, J. P., Cottrell, M., Pelletier, T. R., & Pearce, J. V. (2011). Aboriginal early childhood education in Canada: Issues of context. Journal of Early Childhood Research, 10(1), 3-18. doi:10.1177/1476718X11402753
11 Foerster, L. M., & Little Soldier, D. (1975). What’s new and good in Indian education today. Educational Leadership, 33(3), 192-198.
12 Corbiere, A. I. (2000). Reconciling epistemological orientations: Toward a wholistic Nishaabe (Ojibwe/Odawa/Potowatomi) education. Canadian Journal of Native Education, 24(2), 113-119.
14 Johnston, B., & Johnson, K. A. (2002). Preschool immersion education for indigenous languages: A survey of resources. Canadian Journal of Native Education, 26(2), 107-201.
15 Pewewardy, C. (1998). Our children can’t wait: Recapturing the essence of Indigenous schools in the United Stated. Cultural Survival Quarterly, 22(1), 29-34.