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Anishinaabemowin Revival Program Lakeview School, M’Chigeeng

August 2018 Researcher: Dr. Jeffrey Wood,

Charles Daviau and Natasha Daviau

Laurentian University

Wood Educational Consulting Ltd.

Nurturing Capacity Founding Sponsor

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Preface

Nurturing Capacity: Building Community Success

Indspire supports communities to improve educational outcomes through the documentation and evaluation of their innovative practices. This community-led process is supported by an Indspire-funded Indigenous scholar, who works with programs on the ground to provide training on data collection and evaluation methodology. For more info, please contact [email protected] | 1.855.463.7747 x230

Project Abstract

The Anishinaabemowin Revival Program is an Anishinaabemowin as a Second Language program developed by Lakeview School and M’Chigeeng First Nation, and used by thirty other Anishinaabe partner schools. The goal of this program is to produce fluent Anishinaabemowin speakers by the time the children graduate from Grade eight. This program is based on the legends, stories, treaties and memories of the Elders in M’Chigeeng and uses storytelling combined with games, activities, time on the land and real opportunities to use and speak Anishinaabemowin as a methodology to teach Anishinaabemowin. Since the program was introduced in the 2014/2015 school year, there has been a steady improvement in student attendance and academic measures as well as an excitement about Anishinaabemowin learning among students, teachers and the community. Only halfway through its mandate, the Anishinaabemowin Revival Program is already an unmitigated success.

Project Holder

Lakeview School

18 Lakeview Drive PO Box 296 M'Chigeeng, ON P0P 1G0

Telephone: 705-377-4988 Fax: 705-377-5080

Website: http://www.mchigeeng.ca/lakeview-school.html

Project Lead

Gayle Payette

Principal, Lakeview School / Anishinaabemowin Curriculum Writer

Telephone: 705-377-4988 Email: [email protected]

mailto:[email protected]

http://www.mchigeeng.ca/lakeview-school.html

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Table of Contents

Anishinaabemowin Revival Program .................................................................................... 1

Lakeview School, M’Chigeeng .............................................................................................. 1

Preface ................................................................................................................................ 2

Nurturing Capacity: Building Community Success ................................................................. 2

Project Abstract ................................................................................................................... 2

Project Holder ..................................................................................................................... 2

Project Lead ......................................................................................................................... 2

Executive Summary ............................................................................................................. 4

Description of the Program .................................................................................................. 6

Context ............................................................................................................................... 6

Brief History of the Project: .................................................................................................. 7

Activities Accomplished ....................................................................................................... 9

Materials Developed .......................................................................................................... 12

Project Model .................................................................................................................... 13

Logic Model Used for the Project ....................................................................................... 16

Performance Indicator and Measures ................................................................................ 16

Evaluation ......................................................................................................................... 17

Quantitative Measures ...................................................................................................... 17 DRA reading scores: ............................................................................................... 17

School Attendance: ................................................................................................. 18

Language Assessment Results: ............................................................................. 18

Qualitative Measures ........................................................................................................ 21 Interview data: ........................................................................................................ 22

Outcomes: Most Significant Accomplishments and Lessons Learned ................................... 24

Next Steps for the Project .................................................................................................. 26

References: ....................................................................................................................... 28

Appendix A: Teaching Strategies and Activities .................................................................. 29

Appendix B: Sample Kindergarten Lesson Plan for October ................................................ 32

Appendix C: Sample Assessment from the Kindergarten October Unit Plan: ....................... 35

Appendix D: Interview Questions ....................................................................................... 38

Appendix E: Logic Model .................................................................................................... 39

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Executive Summary

Lakeview School is located in M’Chigeeng First Nation on Manitoulin Island, Ontario which is home to many Anishinaabemowin speaking First Nations. Lakeview School has an average of 150 kindergarten to Grade eight students, with a large majority of students who identify as Anishinaabe. The school is governed by Chief and Council of M’Chigeeng First Nation, all of whom are members of the First Nation. The Anishinaabemowin Revival Program was developed in response to the decreasing numbers of Anishinaabemowin speakers in M’Chigeeng First Nation and the failure of

previous language programs to create fluent Anishinaabemowin speakers. The Anishinaabemowin Revival Program is a second language program that is in constant development and is currently taught to children in kindergarten to Grade four. It is in its fifth year of development and its fourth year of delivery, and will next expand to include Grade five students, with a grade being added every year thereafter. The ultimate goal of the Anishinaabemowin Revival Program is to create fluent Anishinaabemowin speakers who are in touch with their culture and their own Anishinaabe identity by the end of Grade eight. M’Chigeeng Chief and Council made a five-year commitment to fund the program in 2013. The Anishinaabemowin Revival Program is backward designed, starting with the legends and stories from the Elders and then giving the children the language and culture in a systematic and scaffolded way so that the children can thoroughly understand and fully engage with these stories by the time they graduate from Grade eight. This rich, meaningful culture-filled curriculum is engaging and fun for the children. This is not just about learning the words and syntax of Anishinaabemowin, but also about learning the culture and learning from the land that the language comes from. Everything in the Anishinaabemowin Revival Program is immersive, connected and engaging for the children.

There is a large body of evidence documenting the success that the Anishinaabemowin Revival Program has been for the students attending Lakeview School. The children are remembering the Anishinaabemowin lessons they are learning in their classes and are

applying it throughout the school day and beyond. The emphasis the program puts on aural and oral learning through meaningful storytelling that is engaging and relevant to the children is making a significant difference in the children’s Anishinaabemowin learning and use. The data the researchers analyzed is overwhelmingly positive; the children are learning Anishinaabemowin and are using it beyond the classroom. The sense of pride the children have in their language, their culture and who they are as Anishinaabe is remarkable. The Anishinaabemowin Revival Program is designed to reach not only the children, but the children’s family members, their teachers, and the community. Lakeview School was intentional about giving all teachers time to learn Anishinaabemowin, inviting the community into the school to learn Anishinaabemowin and acting as a hub for cultural events like pow wow and feasts. This is something that has been embraced by most of the staff at Lakeview, and an unexpected result of the program is the level of fluency that is being achieved by some of the teachers and the increased Anishinaabemowin

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use by community members involved with the program. Through the evaluation of this program, it became apparent that, to save Indigenous languages, the process of learning them needs to be bring the languages to life as real, organic, and engaging. The structuralist approaches of the past does not serve as it has repeatedly failed. The Anishinaabemowin Revival Program makes language fun for children. It treats language as something that is real and lived (not synthetic) and teaches the children in a way that is immersive and supportive. For Anishinaabemowin communities, the program is freely available and, if it were widely adopted, Anishinaabemowin learning would be seamless for Anishinaabe children as they move from one school to the next or speak with their peers in other communities.

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Anishinaabemowin Revival Program

“We’re taught that our language comes from the Creator, and that speaking it acknowledges our connection. We’re taught that our voice is a sacred gift and that there is a lot of power in our words. When we speak, our words go around the world forever.” (Dr. Sharla Peltier in Ball, 2007 p.ii)

Description of the Program

The Anishinaabemowin Revival Program is a recursively developed second language program that is in constant development and is currently taught to children in kindergarten to Grade four. It is in its fifth year of development and fourth year of delivery and will next expand to include Grade five students, with a Grade being added every year thereafter. The ultimate goal of the Anishinaabemowin Revival Program is to create fluent Anishinaabemowin speakers who are in touch with their culture and their own Anishinaabe identity by the end of Grade eight. The Anishinaabemowin Revival Program is backward designed, starting with the legends and stories from the Elders and then giving the children the language and culture in a systematic and scaffolded way so that the children can thoroughly understand and fully engage with them by the time they graduate from Grade eight. This rich, meaningful culture-filled curriculum is engaging and fun for the children. This is not just about learning the words and syntax of Anishinaabemowin, but about learning the culture and learning from the land that the language comes from. Everything in the Anishinaabemowin Revival Program is immersive, scaffolded, connected, and engaging for the children.

Context

Lakeview School is located in M’Chigeeng First Nation on Manitoulin Island, Ontario

which is home to many Anishinaabemowin speaking First Nations. Lakeview School has an average of 150 kindergarten to Grade eight students with a large majority of students who identify as Anishinaabe. The school is governed by Chief and Council of M’Chigeeng First Nation, all of whom are members of the First Nation.

The geographical area of M’Chigeeng consists of residential areas, and waters from Lake Huron are in sight of the main road. The school itself provides a holistic learning environment for students that reiterates the importance of individual and community well-being by focusing on cultural identity and connections to traditional knowledge and spirituality. Lakeview School utilizes various Indigenous educational practices to ensure their students are receiving a traditional and spiritual learning experience. Some of the traditional Indigenous practices include the integration of the Seven Grandfather teachings which consist of Nbwaakaawin (Wisdom), Zaagdawin (Love), Mnaadendmowin (Respect), Aakdehewin (Bravery), Gwekwaadziwin (Honesty), Dbaadendiziwin (Humility) and Debwewin (Truth).

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In addition, the school provides traditional teachings on pow-wow, ceremony, and regalia; the clans system; traditional resources and tools, such as the drum and shaker; and the Anishinaabemowin language. These elements are integrated throughout the daily lesson plans to ensure students are learning their traditional language. The importance of tradition and spirituality is well demonstrated throughout the Lakeview elementary school routines and daily lesson plans and, through the traditional language revitalization program, Lakeview students are learning the importance of traditions.

Brief History of the Project:

This program is firmly embedded in the failure of Anishinaabemowin language programs for the past 20 years. It is a response to the repeated attempts to introduce language from a grammatical, structuralist perspective, without culture, and the failure of the school system generally and Lakeview School specifically to produce fluent Anishinaabemowin speakers. In this time of need for fluent language speakers as Indigenous languages are facing decreased numbers of fluent speakers (Battiste, 2013), the need for a response and a new approach was required. In response to the failure of this approach, the principal of Lakeview School and the Anishinaabemowin Revival Program Coordinator decided to use a morphological approach to Anishinaabemowin language learning, using traditional storytelling as a methodological approach to the Anishinaabemowin revival program.

The Anishinaabemowin Revival Program is a second language program taught at Lakeview School in M’Chigeeng to a largely English speaking student body. It was started in 2013 when the

principal of Lakeview School, and the Anishinaabemowin Revival Program Coordinator, were able to secure the support of The M’Chigeeng Chief and Council with a 5-year commitment to funding the program. The idea and vision for this program started long before the official start of the Anishinaabemowin Revival Program. This vision for a new sustainable approach to Anishinaabemowin teaching was a long journey that started with consultation with Elders and finding ways to sequester funding to support a new Anishinaabemowin

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language program long term. the Anishinaabemowin Revival Program Coordinator was then hired. The person hired was selected specifically because he had spent years working with the Elders in M’Chigeeng, gathering and recording stories about the community. At the beginning of the project two Elder consulting groups were formed: one group of Elders was comprised of fluent Anishinaabemowin speakers and knowledge keepers to direct the project and to translate legends, stories, local treaties and histories; the second group of Elders were, additionally, former teachers and they helped translate the work of the first Elders’ working group into lessons, generating lesson plans. These two groups worked for more than a year before the lessons were shared with the children of Lakeview School.

This Anishinaabemowin as a Second Language program is based on the principle of backward design. Once the kindergarten lessons were completed they were taught to all students at Lakeview School in kindergarten to Grade two. As the lessons were introduced to the school, a recursive process was created whereby the Elder groups continued to work on creating new lessons while the Anishinaabemowin language teachers and the curriculum writer (a new position introduced that year) reflected on and revised the lessons that were being taught. This process has continued so that this year (2017-2018) the Anishinaabemowin Revival Program is creating Grade three lessons. The Anishinaabemowin Revival Program is only half way to succeeding in accomplishing its goal of creating fluent speakers by the time the students graduate in Grade 8. The entire program is focused on this goal and everything that is developed is

Figure 3: Families at an Anishinaabemowin Activity Night.

Figure 2: Poster advertising

Anishinaabemowin class.

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done through this 9-year lens, with all lessons scaffolding on earlier lessons to support the children’s long-term learning. The lessons are delivered four times per week with the first 25 minutes of each class being presented by an Anishinaabemowin teacher and the last 25 minutes is activity based (see Appendix A) that supports what was learned in the first 25 minutes. The Anishinaabemowin Revival Program is not only focused on the students attending Lakeview School but is also intentionally engaging teachers, families and community members in Anishinaabemowin learning. As a part of the introduction of the Anishinaabemowin Revival Program, the students at Lakeview School have early dismissal every Wednesday at 2 p.m., so that the Lakeview staff can learn Anishinaabemowin. Beginner classes are offered twice a week for any community members who want to learn or practice Anishinaabemowin; the program has a number of teachers who attend regularly to expand their Anishinaabemowin learning. Finally, the Anishinaabemowin Revival Program actively engages with the families of the Lakeview School students. At the beginning of every unit a pamphlet is sent home outlining the Anishinaabemowin the students are going to be learning and content that is going to be covered. Evening events are also scheduled where the students lead Anishinaabemowin activities. These nights include the activities the children are playing at school as well as providing a real context where everyone can use Anishinaabemowin. For example, the school hosts a traditional feast for the whole community every November.

Activities Accomplished

Much has been accomplished, and much still needs to be accomplished to realize the full potential of the Anishinaabemowin Revival Program. This section provides a review of what has been done and what plans are in place to continue to expand this program. The formal start of the Anishinaabemowin Revival Program took place in 2013 with the commitment of the M’Chigeeng Chief and Council to support the program for five years and with the hiring of the Anishinaabemowin Revival Program Coordinator. The Lakeview School Principal and

Figure 4: The Elder Working Group (Translation).

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the Anishinaabemowin Revival Program Coordinator immediately went to work consulting with M’Chigeeng Elders and Knowledge Keepers, a vital process necessary for any language program hoping to be successful. With the formation of the two Elder Working Groups, the translation of stories, legends and local history and knowledge began and the selection of the stories that were to be used as touchstone documents to guide and direct the curriculum creation was completed. For the rest of the 2013-2014 school year, the retired teachers Elders Working Group met weekly to develop the pedagogy to be used in the program and to start planning the kindergarten curriculum. Even though this is called the “kindergarten” curriculum, it is designed for all new Anishinaabemowin speakers. The program was deliberately aural and oral in nature, intentionally not including any written language, under the belief that children need to develop oral language ability before they start to read and write a language. The Elders decided it was best to teach Anishinaabemowin through the social studies curriculum and Anishinaabe culture. In the 2014-2015 school year, two fluent Anishinaabemowin language teachers were hired and trained, as it was found that the training Anishinaabemowin Language Teachers receive does not adequately prepare them to deliver the Anishinaabemowin Revival Program. A curriculum writer and a resource assistant were hired to create the curriculum, lesson plans and support material in weekly consultation with the Elder Work Groups for the kindergarten curriculum and to assist with the delivery of the lessons. This year saw the introduction of the Anishinaabemowin Revival Program to students in kindergarten, Grade one and Grade two. The lessons were being developed about one month before the Language Teachers delivered them to the children. After each lesson was shared with the children, curriculum writer, resource assistant and the language teachers would reflect on and revise the lesson for the next year. Following this year, in 2015-2016, the Grade one curriculum was introduced to the Grade one to Grade three students and the kindergarten program was taught to the new kindergarten students and adults who were interested in learning Anishinaabemowin. The kindergarten and Grade one curriculums were being revised to meet the needs of the specific classes in which they were being taught and in response to specific feedback from classroom and language teachers. For the first time, the Anishinaabemowin Revival Program was made available to other schools and communities on Manitoulin Island free of charge. Both Elder Working Groups continued to meet on a weekly basis. In 2016-2017, the Grade two curricula was developed and introduced to the Grade two, three, and four students, while the kindergarten and Grade one programs were taught in their respective grades. The recursive nature of the program development continued with revision and modification of the kindergarten and Grade one curriculum, while the Grade two curricula was developed and revised. Lessons for teachers and adults continued on Wednesday afternoons and two evenings a week. The kindergarten program was made available to all Anishinaabe communities. The kindergarten curriculum was adopted and used in over thirty schools, with eleven of those schools acting as partner schools.

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In the 2017-2018 school year, the Grade three curricula was introduced to the students in Grade three, Grade four and to a lesser degree Grade five. The Grade three curricula posed the added challenge of introducing Anishinaabemowin literacy learning into the program. It was felt that as the provincial Grade three curriculum transitions from learning English literacy to using literacy to learn, it was an ideal time to start introducing written Anishinaabemowin in addition to the existing aural and oral elements of the program. This complicated the curriculum design and the Grade three curricula. This year saw many challenges for the Anishinaabemowin Revival Program. For health reasons, the principal decided to take a sabbatical and the curriculum writer moved to fill his vacancy as acting principal. The Anishinaabemowin Revival Program Coordinator took a leave to pursue an opportunity to do his Ph.D. and one of the Language Teachers missed much of the year due to illness. A new curriculum writer was hired and the Elder Working Groups continued to meet. The overall structure and scaffolding of the program is robust enough that the Anishinaabemowin Revival Program has continued to progress despite these not inconsequential challenges. This year saw a conference for the eleven partner schools with all eleven using the Grade one curriculum in addition to the kindergarten curriculum. In 2018 Anishinaabemowin Revival Program Coordinator and the Lakeview Principal won the Governor General of Canada’s Meritorious Service Medal (Civil Division) for their work in developing the Anishinaabemowin Revival Program.

Figure 1: Receiving the Governor General of Canada’s

Meritorious Service Medal.

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Materials Developed

The Anishinaabemowin Revival Program has developed a program which is freely available to anyone wishing to teach Anishinaabemowin. Even though it is freely available, it is governed by a rights and use agreement. Anyone wishing to use the program starts with the kindergarten curriculum and support materials (which can be

either produced by the user or Kenjgewin Teg on a cost recovery basis); only once the kindergarten program has been completed can Grade one then be obtained (and so forth). The Anishinaabemowin Revival Program asks that those who use the program engage with them in the recursive curriculum development model and provide reflections on the program, its units and its lessons.

The Anishinaabemowin Revival Program has also developed two language apps to support the program and Anishinaabemowin learning. Both apps are free.

Nenboozhoo Ekidod

“Nenbosh e-kidod is an interactive Ojibwe Language game that engages users to familiarize themselves with the double vowel writing system. In the first game, called "Nanabush Says", Nenbosh teaches the user the correct pronunciation of the syllables used in the writing system. Nenbosh then challenges the user to keep up with him as he throws sequences of syllables at them. The player tries to match the sequence of

syllables to get to the next level.”

Nenbosh

“Nenbosh e-kidod is an interactive Ojibwe Language game that engages users to familiarize themselves with the double vowel writing system. In the second game of the Nenbosh series,

Nenbosh introduces Ojibwe words and challenges the player to spell them correctly from audio cues, by selecting syllables on the 20-syllable game board. The difficulty of each level increases

when longer words are added.”

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The Anishinaabemowin Revival Program has also developed a website where Anishinaabemowin learners can practice on their own: https://quizlet.com/class/1496023/ These are physical supports that have been developed and shared, but the Anishinaabemowin Revival Program has also translated all local treaties and local legends into Anishinaabemowin and English along with countless traditional stories, histories, Elder memories and places.

Project Model

The Anishinaabemowin Revival Program takes a holistic approach to learning and the learner, emphasizing the spiritual, physical, emotional and intellectual. “Being proud of who we are as a people is a very important aspect that must be conveyed to our younger generations. This will be accomplished by providing opportunities to understand our people more fully through developing resources and learning opportunities regarding our local history, traditions, and our local stories.” (Corbiere, 2014). The Anishinaabemowin Revival Program uses several models for understanding Anishinaabemowin learning and curriculum development. The primary focus is on using storytelling as a methodology for learning Anishinaabemowin and Arlene Stairs’ concept of the Native Language Teacher as Cultural Broker (Stairs, 1991).

https://quizlet.com/class/1496023/

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Figure 2: Native Language Teacher as Cultural Broker (Stairs, 1991).

Naaknashk: An Analogy

Bulrushes are commonly found in M’Chigeeng. In this analogy, they represent thematic units based upon the months of the year (Sept: back to School; Oct: feasting or Tasewang; Nov: Remembrance Day, etc.).

The methodology of the Anishinaabemowin Revival Program is to take these individual thematic strands and weave grammatical concepts and high frequency vocabulary throughout to create a mat, thus binding thematic cultural units with language to create a woven basket of Anishinaabemowin retention.

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Figure 3: Braiding Three Strands model of language revitalization

Finally, the Anishinaabemowin Revival

Program is based on the concept of Backward Design (Wiggins & McTighe,

2000), starting with the goal of creating fluent Anishinaabemowin speakers by the end of Grade eight and then

figuring out what the students needed to be able to achieve that goal.

Braiding Three Strands Preserve: Record your speakers, correctly document their words, create a database of topics. Maintain: SPEAK your language, WRITE your language. Revitalize: Create new words, create new spaces to use your language, compose new stories.

Figure 4: Backward Design (Wiggins & McTighe, 2000)

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Logic Model Used for the Project

The logic model used by this study was simple and straightforward. The logic model (Appendix D) highlights a list of resources, activities, and outcomes that were created to offer a different approach – supporting the learning of Anishinaabemowin for students and their families and creating an environment that encourages students to take pride in their Anishinaabe culture. This logic model is not an exhaustive description of the current programming and delivery of educational services in the Anishinaabemowin Revival Program, but only includes those items considered for this analysis.

Performance Indicator and Measures

The Anishinaabemowin Revival Program has developed their own assessment tool to evaluate the students’ comprehension and understanding of Anishinaabemowin by modifying a measure designed for adults and redesigning it for use with children. This is an integrated part of each unit to help with the recursive revision aspect of the program. There is also a final assessment planned for the end of Grade eight where the children will read and critically interact with a story shared by one of the Elders. For this external review of the Anishinaabemowin Revival Program, several performance indicators were used. Some were very straight forward: EQAO scores, attendance data, school climate surveys and DRA reading scores. Additionally, several qualitative measures were used to examine the success of various programs. The researchers had the opportunity to observe the programming and the children at Lakeview School. Also, they interviewed various people involved with the program. The results of these measures are presented in the next section.

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Evaluation

For the evaluation, the researchers embraced a mixed method approach, combining quantitative and qualitative data. They analyzed the Ministry of Education mandated school success criteria of EQAO scores, attendance and DRA reading data from years prior to the introduction of the Anishinaabemowin Revival Program in 2014/2015 up to and including the 2016/2017 school year for all students registered with Lakeview School. They analyzed the student language data and school climate surveys. The primary qualitative data were in the form of several interviews. In addition, the researchers met with senior administration to discuss the intentions and hopes of

Lakeview School’s senior administration for their students and for the Anishinaabemowin Revival Program.

Quantitative Measures

The researchers examined several quantitative measures including EQAO scores, attendance and DRA data from the 2013/2014 school year to the 2016/2017 school year for all students registered with Lakeview School. This data was largely positive in the aggregate, although with small class cohorts there was some difficulty in making definitive statements. The researchers were careful to look at the norms and the divergent data they had collected. Considering that the Anishinaabemowin Revival Program is only halfway through its implementation cycle, some of the results, especially in the DRA reading scores, were unexpected.

EQAO scores:

Lakeview School is small, with approximately 150 students, making large scale assessments like EQAO ineffective. Unfortunately, there is so much variance between classes that any actual change the Anishinaabemowin Revival Program is making is lost in the variance between different class and is inconclusive. The student population in grade 3 and 6 are too small for EQAO to measure effectively and was not a valid

measure for us to use in this program evaluation.

DRA reading scores:

The children’s reading scores tell a very different story. The scores are significantly improved since the beginning of the introduction of the Anishinaabemowin Revival Program. Across every elementary grade, kindergarten to Grade six, there has been significant improvement (with Grade three being an anomaly historically and currently) even when individual class differences are accounted for. These are further emphasized by the students in Grade seven and eight, who did not have an opportunity to participate in the Anishinaabemowin Revival Program, resulting in a stark difference between their scores and the junior students’ scores. The evidence presented by the DRA reading scores reveals a dramatic improvement in the reading ability of the students involved in the Anishinaabemowin Revival Program.

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School Attendance:

School attendance is an interesting measure; there is definite improvement, but prior to the introduction of the Anishinaabemowin Revival Program attendance was already excellent. School climate and student engagement were not a problem for Lakeview School and had been addressed in the past and continue to be important to school administration and staff. It is significant to point out, however, that school attendance is up by 2% since the 2013-2014 academic year with significant improvement in the variance, which implies that students are going to school much more consistently.

Years Average attendance Variance

2013-2014 88% 5.21

2016-2017 90% 1.81

Figure 9: Attendance change from 2013-2014 to 2016-2017 academic year.

Language Assessment Results:

At the end of each unit the children are assessed to see how effectively the language is being assimilated by the children and to review the effectiveness of the specific units. For the 2015-2016 testing, ‘a snapshot’ was conducted to evaluate student progress in Anishinaabemowin. Students from each class were selected based on their learning (high, middle, and low academic status). This level of testing with each student averaged about 1.5 hours per student and is not a regular part of the program, but it provides a good indication of the successes/challenges with programming/planning. All of the assessments were videotaped and available for review.

The assessments were conducted with the Grade one and Grade two students in

October and June; the kindergarten students only had testing in June as it was not appropriate to do testing in the fall (the teachers were still establishing routines and the children were still acclimatizing to being in school all day). The results of these assessments are remarkable. The children’s ability to understand and retain the language that was taught through the Anishinaabemowin Revival Program is beyond anything that could be expected or anything the researchers have witnessed in any other language program. It is exceptional, as is demonstrated in the graphs that follow. The most extraordinary aspect of these assessment results is the children’s correct use of syntax despite the fact that grammar and syntax are not directly taught to the children.

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Figure 10: Grade 1 October 2015 test results.

Figure 11: Grade 1 October 2015 test results.

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Figure 12: Kindergarten June 2016 test results

Figure 13: Grade 1 June 2016 test results

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Figure 14: Grade 2 June 2016 test results.

Qualitative Measures

The primary qualitative data the researchers examined came in the form of several interviews. These interviews were conducted both in person and remotely with:

• Elders from the working groups,

• Children in Grades one, three and four,

• Teachers (including language teachers),

• Current and past curriculum writers,

• Resource assistant,

• Past and current principals along with other administrators,

• Family members of children in the program, and

• Language teachers who are using the Anishinaabemowin Revival Program in different communities.

Additionally, the researchers met with senior administration to discuss the intentions and hopes of Lakeview School’s senior administration for their students and for the Anishinaabemowin Revival Program. A survey was developed and approved, but given

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the time constraints between when the researchers received Ethics approval and when the report was expected, it was decided not to proceed with the community survey, although this is something that may be pursued in the future.

Interview data:

The interviews will be semi-structured and open-ended and followed the direction the interviewee wished to take (see Appendix C for guiding interview questions). Participants were self-selected on an opt-in basis. Everyone who was interviewed had returned a signed consent and made themselves available to be interviewed either on the two days the researchers were in M’Chigeeng or via Skype. The adults were

interviewed individually while the children were interviewed in a focus group. The interviews were analyzed for patterns using basic category generation (Cresswell, 2013) and a form of initial meaning reconstruction (Carspecken, 1996). All the data was analyzed through the lens of initial meaning analysis to construct basic categories and to find anomalies. These initial categories were then developed into matrices (Cresswell, 2013) to further analyze the relationships among categories. Everyone who was interviewed was overwhelmingly positive about the program, remarkably so. This enthusiasm extended beyond the need to preserve and revive Anishinaabemowin and universally extended to the way in which the program was delivered. “I love ARP!” was a common refrain from the students interviewed. “It is fun and I get to learn about my language and my culture.” “I like that we learned through games.” This is sentiment is repeated by the adults, “We need to engage students and make it more play-based; put them to work without making them feel like they were learning.” “The kids love the stations and moving around.”

The children and adults saw the importance of being on the land and how it relates to language learning, “I really like the trip [to the sugar bush] and using the Anishinaabemowin words and seeing the sap.” “When I am there [at the sugar bush], I just know the language, the words come easy.” The adults see the value of the land as well, “It is a far more organic way to learn the language, out on the land.” “The context is tied together, it not just random, but in ways that are connected and relevant back to the lives of the students.”

There was constant talk about how past approaches did not work at creating fluent speakers form the children’s stating that they “like ARP better.” “It [Anishinaabemowin Revival Program] is more fun, we play games.” “I went through school; I didn’t end up speaking the language outside of Ojibway class, it wasn’t working.” “We have been teaching the language for the past 20 years and we have fewer Anishinaabemowin speakers than we did then.” “We need a program that will make a difference and is sustainable.” The key metric that the researchers sought to investigate was: are the children speaking Anishinaabemowin in their classrooms and outside of their classrooms. All of the children reported that they speak Anishinaabemowin outside of school with friends and

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family and are “speaking the language” in their classrooms. The adults verified this stating, “It took about a year and then students started speaking Anishinaabemowin in the halls and they were making connections between concepts.” “Parents are reporting that children are speaking at home.” “The Anishinaabemowin Revival Program is getting students speaking and they are excited and enthusiastic to use the Anishinaabemowin and about who they are as the Anishinaabe. But, “It isn’t just the students, it is the teachers in the school speaking the language, teachers are speaking the language in the classroom.” All of the teachers interviewed were using Anishinaabemowin as a part of their teaching throughout the day. “Miss D speaks every day and then we know more and then we, it is fun and I get to learn about my language and my culture.” “I do use the language in my teaching – the things that I use every day.” In reference to some of the teachers, two of the Elders reported that “they are almost fluent speakers” or “beginner fluent speakers” and “they really have learned.” Another unexpected theme coming out of the interviews was the overwhelming appreciation for the work that all the Anishinaabemowin Revival Program staff are doing, from the Anishinaabemowin Revival Program Coordinator and Principal to the Elders to the educators. “We have an amazing team.” “They [the people involved with running the Anishinaabemowin Revival Program] are amazing.” “Mrs. T is like a surprise in a whole new way [when she comes to my class].” “We couldn’t have done it without the curriculum writer and resource assistant.” “[he language teacher] is just so good.” “Have you seen the work the Elders have done? They are here every week!” “The team is excellent, people have been willing to volunteer and staff is excited.” The list of praises goes on. What impressed the community and family members the most were the programs happening outside of school operating hours. “My mom is taking Anishinaabemowin classes and we speak some at home.” “Every year the whole community comes to the school and we have a feast, everyone is there.” I am taking Anishinaabemowin classes at night.” “I try to be at all community events and have Ojibway games and language table. We are a resource for the community who have questions about the language.” “They [Anishinaabemowin Revival Program] are engaging the community and the school in language.” Finally, the importance and success of the Anishinaabemowin Revival Program is universally recognized in the community. “This is the only program that strives to develop Anishinaabemowin fluency.” “It [Anishinaabemowin Revival Program] has created an awareness of the language in the community.” “They are highlighting the importance of our language.” “The units are great. The units are engaging.” “The traditional practices are coming back to the school and the community.” Each person that was interviewed about the Anishinaabemowin Revival Program talked about hope – the hope that they now have for their language, their culture and their community.

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Outcomes: Most Significant Accomplishments and Lessons Learned

The Anishinaabemowin Revival Program is an Anishinaabemowin as a Second Language program; it is not full immersion. This is a very intentional choice. It is designed to be sustainable both in terms of cost and in terms of staff. To get the program started it required strong, courageous and committed visionaries to forge a new path. The Anishinaabemowin Revival Program, even though it has received financial support from M’Chigeeng Chief and Council, will become completely self-sustaining once the final part of the curriculum is complete in five years and covers kindergarten to Grade 8. The program currently requires extra funding because it is still

under development. Secondly, it is hoped that the very students who are in the program will become future teachers who are fluent Anishinaabemowin speakers at Lakeview School. Right now, there is a lack teachers who are fluent in Anishinaabemowin and are qualified teachers, as was demonstrated by the fact that Lakeview was not able to hire a replacement for the language teacher who retired this year and were originally not able to replace the original curriculum writer, as she moved into the role of principal. A full immersion program is not currently viable in M’Chigeeng because the school lacks both the funding and the qualified teachers to sustain such a program. This is ironic considering the years and money that the Canadian Federal government spent trying to eliminate Anishinaabemowin and other Indigenous languages (Truth and Reconciliation Commission of Canada, 2015). But the Anishinaabemowin Revival Program is a beacon of hope. As researchers, the most important thing to consider if you want to create a program like this (for a different Indigenous language) are the people that are hired to direct and create the program. The Anishinaabemowin Revival Program has created a model for Indigenous language learning that can, and should, be replicated by other Indigenous peoples that are in danger of losing their language. The model is sustainable within current Canadian schooling paradigms and funding. The team the M’Chigeeng Chief and Council trusted with this task is remarkable. They are full of boundless energy, are passionate about their language and culture, are highly trained in pedagogy and

language teaching, and they all have a passion for working with young children. They made the correct first move by going to respected Elders and Knowledge Keepers in the community. The Anishinaabemowin Revival Program was guided by Elders, and their trusted wisdom from the onset. Their involvement was integral to the program’s success.

The next thing that was learned is that language, culture, and the land are connected and they need to be learned together. The language programs that were taught in the past were structuralist in nature; they were about teaching Indigenous languages in isolation and led to further colonization of the culture and language, treating language as something to be memorized instead of something to be lived. The Anishinaabemowin Revival Program started with the legends and stories taught by the Elders. They started with the culture and storytelling, bringing Anishinaabemowin to life for the children and then they added games and experiences that made the language engaging and fun to learn and, more importantly, easier to remember. The Anishinaabemowin teachers have

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intentionally avoided teaching the children about grammatical structures and terminology and yet, through using the language in real and holistic contexts, the children are learning and using these concepts in their language use. We do not need to break down language so children can learn; it needs to remain whole and complex so that they can learn.

The use of Backward Design (Wiggins & McTighe, 2000) is a powerful driver of the Anishinaabemowin Revival Program. The whole program is designed with a singular goal: to produce fluent Anishinaabemowin speakers by the end of Grade eight. It is an obtainable and necessary goal if Anishinaabemowin is to survive in M’Chigeeng. By knowing the goal, in this case a series of Anishinaabemowin stories and assessments, the members of the Anishinaabemowin Revival Program team are able to focus their efforts on what the children will need at each level to achieve that goal and be successful. This has brought clarity to the curriculum design and lesson plan creation process and has allowed for Anishinaabemowin to be taught in a way that is comprehensive and intentional without becoming structuralist. The Anishinaabemowin Revival Program scaffolds the delivery of the language so the learning is always supported and contextualized. It is this semantic (meaning based) structure that allows the children to access the language and retain what they are learning. If the interviews were the only piece of evidence the researchers had for the success of the Anishinaabemowin Revival Program it would be worthwhile pursuing and it would be declared an unmitigated success. Fortunately, there was also rich quantitative data that conclusively underlined how successful the Anishinaabemowin Revival Program has been for the students attending Lakeview School. The children seem to be remembering the Anishinaabemowin lessons they are learning in their classes and applying it throughout the school day and beyond. The emphasis on aural and oral learning through meaningful storytelling that is engaging and relevant to the children is making a significant difference in the children’s Anishinaabemowin learning and use. The data the researchers analyzed for this report is overwhelmingly positive. The children are learning Anishinaabemowin and they are using it beyond the classroom. The sense of pride the children have in their language, their culture and who they are as Anishinaabe is remarkable. Having said that, we think it is worth mentioning again that this approach is complex and requires competent, committed staff. The commitment they have received from the educators they have hired to develop and deliver the Anishinaabemowin Revival Program is remarkable. The Anishinaabemowin Revival Program is designed to reach not only the children, but also the children’s family members, their teachers, and the community. Children are only in school for about ten percent of the hours in a year. There is only so much a school-based program can do towards revitalizing a struggling Indigenous language. It is for this reason that the Anishinaabemowin Revival Program was intentional about giving all teachers time to learn Anishinaabemowin and inviting the community into the school to learn Anishinaabemowin and act as a hub for cultural events like pow-wow and feasts. This is something that has been embraced by most of the staff at Lakeview and an unexpected result of the program is the level of fluency that is being achieved by

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some of the teachers and the increased Anishinaabemowin use by some community members involved with the program. This is due in part because the Anishinaabemowin Revival Program did not limit itself to inviting the community into the school, team members also went into the community to share the language through Anishinaabemowin classes and by acting as a community language resource. The program was also intentional about engaging with parents and helping to equip them to support their children’s Anishinaabemowin learning at home through pamphlets about the units that were being studied, newsletters, the development of Apps and the creation of a website. To save Indigenous languages, the language needs to taught as real, organic, and engaging. This requires moving away from the structuralist approaches of the past, that have failed, and make language fun and engaging for children. The Anishinaabemowin Revival Program does just that: it treats language as something that is real and lived (not synthetic) and teaches the children in a way that supportive, engaging and fun. For Anishinaabemowin communities the program is freely available and if it were widely adopted Anishinaabemowin learning would be seamless for Anishinaabe children as they move from one school to the next or speak with their peers in other communities. The Anishinaabemowin Revival Program can be a model to help revitalize our Indigenous languages.

Next Steps for the Project

The most important next steps for the Anishinaabemowin Revival Program are very clear: continue to expand the Anishinaabemowin Revival Program to Grade eight and secure funding so that the Anishinaabemowin Revival Program can complete this task. There also needs to be a replacement of the people who are no longer able to dedicate their time to the program this year: a new Anishinaabemowin teacher and a new program director. These will allow the Anishinaabemowin Revival Program achieve its goals and continue on the journey started in 2013; without them there is the risk that this program will stall at Grade three and, like so many programs before it, not produce fluent speakers. There is hope, and the Anishinaabemowin Revival Program has already achieved overwhelming success in what has been accomplished, though these next steps are necessary for that continued success. There should be little resistance to the adoption of these three recommendations because of that success. The following recommendations are more nuanced and are suggestions for improvement, not survival. The first recommendation is for staff and community members to have the opportunity to have a great voice during the reflective and recursive part the program revision. This is a desire that was expressed by all groups interviewed (except the children) – greater teacher and community member involvement in the program. Albeit is not clear if there will be anyone who will actually become more involved, but the researchers believe that opportunities for school and M’Chigeeng communities to be a part of the reflective process would be beneficial and make the

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program stronger. The November Feast was universally lauded, as well as the community Anishinaabemowin nights at Lakeview School. The researchers recommend that these be expanded to happen on a slightly more frequent basis; they will naturally encourage greater community involvement and the opportunity for community members and Lakeview students to practice their Anishinaabemowin. Another recommendation that came out of the interviews was a desire for the Anishinaabemowin Revival Program to expand into other content areas like they did this year, in supporting the work of researchers in incorporating traditional bead looming into the Ontario math curriculum. Many would like to see more of the curriculum taught from an Anishinaabe perspective, such as replacing settler and western history with Indigenous content. This would be an expansion of the role of the Anishinaabemowin Revival Program and would require more staff and funding, but it would be a natural extension of the program. However, those involved would need to be careful not to dilute the work being done on the core curriculum development and revision. Many of the people interviewed praised the recursive approach to constant revision and loved the way the program is responsive to the specific needs of different groups of children. The stations and games were particularly lauded for the way they engage the students and make Anishinaabemowin learning fun. One thing identified by the children and a few of the adults is the need to have less sitting – and even more games – “to get us moving.” Oddly enough, this was identified as something that could also be done to improve the learning for the teachers and adults learning Anishinaabemowin. If this could be combined with more time spent on the land, this would take an aspect of the program that is excellent and make it extraordinary. Ultimately, the success of the Anishinaabemowin Revival Program will be measured in five years – and then during the four years following. Based on the research contained in this report, it seems clear that the Anishinaabemowin Revival Program will produce a high percentage of fluent Anishinaabemowin speakers by the time the first cohort graduates from Grade eight, if not sooner. But the program will only truly be considered a success if a large number of those students graduate from High School and continue on to be successful M’Chigeeng community members. Only time will tell but, based on this snapshot of the Anishinaabemowin Revival Program, the researchers clearly witnessed that it is making a real difference in the lives of the students at Lakeview School already and will likely continue to make important impacts in the future.

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References:

Ball, Jessica. (2007). Aboriginal Young Children’s Language and Literacy Development: Research Evaluating Progress, Promising Practices, and Needs. Canadian Language and Literacy Networked Centre of Excellence. Retrieved from: http://www.ecdip.org/docs/pdf/CLLRNet%20Feb%202008.pdf Battiste, Marie. (2013). Decolonizing Education: Nourishing the Learning Spirit. Saskatoon, Canada: Purich Publishing.

Corbiere, A. (2014a). Anishinaabemowin Revival Program Framework for Curriculum Development. Corbiere, A. (2014b). Anishinaabemowin Revival Program Workplan.

Carspecken, P. (1996). Critical Ethnography in Educational Research: A Theoretical and Practical Guide. New York, NY: Routledge.

Cresswell, J. W. (2013). Qualitative inquiry & research design: choosing among five approaches. Los Angeles. Los Angeles, CA, USA: Sage Publications.

Stairs, A. (1991). Learning processes and teaching roles in native education: Cultural base and cultural brokerage. Canadian Modern Language Review, 47 (2), 280-294. Toulouse, P. (2011). Achieving Aboriginal Student Success: A Guide for K to 8 Classrooms. Winnipeg, MB, Canada: Portage & Main Press. Toulouse, P. (2016). What Matters in Indigenous Education: Implementing a Vision Committed to Holism, Diversity and Engagement. Toronto: People for Education. Truth and Reconciliation Commission of Canada (2015). What We Have Learned:

Principles of Truth and Reconciliation. Truth and Reconciliation Commission of Canada, Winnipeg. Retrieved from: www.trc.ca. Wiggins, G. & J. McTighe. (2000). Understanding by Design. Toronto, ON: Pearson Education.

http://www.ecdip.org/docs/pdf/CLLRNet%20Feb%202008.pdf

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Appendix A: Teaching Strategies and Activities

In class activities to create and do:

1. Guess and chunk that word: with selected vocabulary – review first and use a flash card or manipulative to hide behind your back. Select students to guess what that item is… if they get it right, show them what the object/picture is and then have them chant it out three times, then have them clap it out, stomp it out, and finger clap it out. 2. Memory games – with the creation of multiple sets of small vocabulary/picture cards – demonstrate that students will be working in small groups to play memory –

must be two of each card, - review vocabulary/pictures first – mix cards up, place face down on the table. A student selects one card – must say what it is in Anishinaabemowin first, then selects another card, says it, if it is a match to the other card, the student keeps them, if not, the cards get turned back over and the next student has a turn. When the game is over, the students must show all of their cards and tell what each of them are. 3. Cube roll- cubes are premade with pictures of vocabulary that are being presented in the class –should have multiple cubes for small group interactions. – A student rolls the cube and tells what the top picture is in Anishinaabemowin…continue until everyone has at least three turns each. 4. With the use of premade vocabulary/picture cards, play a sorting game based on the use of animate and inanimate. Review items first. Have at least two of each item on the main surface and then explain that animate pictures (provide them with examples) will be put in a certain spot and that the inanimate will be put into a different location ---could also include a tic tac toe game with it –divide the class into two teams…. have a tic tac toe drawn on the board for the game – decide which team is x and which team is o… if a student sorts it properly, they put a mark on the tic tac toe board. Ensure all students have a turn.

5. Build a sun…review specific vocabulary and how they would be used inanimately and animately… have 2 circles created for the suns…. one that says maaba and one that says maanda… the rays of the sun must be premade with the vocabulary/picture on each ray… demonstrate how to create the sun by adding the rays to the appropriate sun. Ensure every student repeats after each ray is added.

6. Listening stations – need to purchase blank cassette tapes to create – to be used with Anishinaabemowin readers/comic strips that have been created. 7. Puppets – use to model commands and to demonstrate how to role play with each other in Anishinaabemowin. Could also have students create their own puppets using craft sticks or paint stir sticks. 8. Create an in-class store for items that have been promoted in lessons – have pictures or actual manipulatives labelled in Anishinaabemowin… post sentences and

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questions that could be used in the store. 9. Create a head bandz game for vocabulary that has been implemented – post a pic on a headband – select a student to wear it, but they are unable to see what it is… they have to guess in Anishinaabemowin what it might be – asking in Anishinaabemowin. Have vocabulary and questions posted in the classroom. 10. Mystery bag – must have manipulatives that students are able to feel with their hands – for vocabulary that has been introduced 11. What’s missing in the tray? Must have manipulatives or pictures of items that have been introduced, students must respond in Anishinaabemowin about what they think is missing. 12. Who am I? Can be used with legends unit or community workers --- a selected student selects a card/picture that only he/she sees and asks the rest of the students in Anishinaabemowin Who Am I? Students must respond in Anishinaabemowin who they think the person is. 13. Ring toss – created with corn – specific vocabulary must be used and reinforced – if the student is successful in tossing the ring onto a corn they must say the vocabulary that is on the bottom of the corn. 14. Race track – create this on bristol board with multiple boards for small group usage. Have at least 5 parking lots and at each parking lot have cards for the students to select – they must complete that activity from the card they pick before being able to move on… e.g. name two vegetables. Have dice for moving along the board and the end point as their house or swimming pool or whatever. 15. Legos – How High Can You Go? Using large tower pieces, have vocabulary pictures taped to each piece of Lego – have at least two of each picture- students to continue adding pieces to their tower as long as they are able to correctly identify the picture in Anishinaabemowin. 16. Flannel board activities/magnetic boards – could be used for sequencing activities – e.g. for legends – premade pieces (Karen has a large roll of magnetic tape) … or could be using for sorting animate/inanimate, etc. 17. Snakes and Ladders – use a large snakes and ladders playing board – can be purchased at Dollarama – have a few on hand that can be used in small group settings --- need a vocabulary/picture set to go with each game activity. Students roll the dice but can only advance if they correctly identify the vocabulary picture. 18. Muffin tin toss – using a jumbo muffin tin, have pictures of vocabulary being used in the bottom of muffin hole… students line up and take turns tossing a koosh ball into the tin, whatever one it lands in the students must tell what it is in Anishinaabemowin.

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19. Cookie sheet magnets – create small flashcards with magnets for students to use on the cookie sheet – could be a sorting activity. 20. Go Fish – using the cards that are created for the vocabulary, deal out 5 cards to students; they look through their cards to find pairs, if they have a pair, they tell what it is in Anishinaabemowin and lay them down in front of them. One player is selected to go first, asking the person to their right for a card that would match one of their cards – have to ask in Anishinaabemowin, if the other player has it, they say it to and hand it over and that pair is put down. If they do not have the card being asked for, the player responds “Giigoonh”. And the play continues until a player is out of cards. At the end, have each player say what matches they have in Anishinaabemowin. 21. Old Maid- make a card of an old maid – mix it in with the others, then using the cards that are created for the selected vocabulary – deal out all of the cards to the players. Players will look for pairs and put them down in front of them – they must say in Anishinaabemowin what the pair is. The dealer spreads his hand of cards out on the table face down and the player to the left takes one card from it. If that cards matches any card in his/her hand then it is put down and the player must say what it is in Anishinaabemowin. The dealer picks up his hand of cards. The player that just went lays down his/her cards face down and the player to his/her left takes a card… and the play continues like that until all the cards have been paired up except for the old maid card…who ever has that card has lost or won – however you want to make it go! 22. Hot Potato – using the vocabulary cards that have been introduced, students should be sitting in a circle on the rug - select three cards at a time…and explain to students that you will select three students to start with and give them a card, explain that when you say go or naahaw, they begin passing the cards to their right and when you say ngaashkan – they stop immediately and whoever is holding the cards has to tell what it is in Anishinaabemowin… do this at least 3 times and then change the vocabulary cards and play again 23. Smartboard interactive activity games – specific to each theme – dice game, memory game, place the item, connect four, etc. From Corbiere, A. (2014). Anishinaabemowin Revival Program: Framework for Curriculum Development.

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Appendix B: Sample Kindergarten Lesson Plan for October

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Appendix C: Sample Assessment from the Kindergarten October Unit Plan:

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Ongoing Assessment from the Kindergarten October Unit Plan:

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Appendix D: Interview Questions

The interviews were to be semi-structured and open-ended The adult interview questions will focus on the questions:

1. Can you tell me about what you know about the Anishinaabemowin Revival Program?

2. What do you think are the strengths of the program?

3. Can you identify any changes that this program has made for Lakeview School, its students and/or the community?

4. Are there any areas where you think the Anishinaabemowin Revival Program could improve?

The student questions (kindergarten to Grade 3) will be focused around:

1. Do you like learning ARP?

IF YES:

a. What do you like about learning your language and culture?

2. Do you speak Anishinaabemowin outside of school?

3. Do you speak Anishinaabemowin at home?

4. Is there anything else you want to tell me about ARP?

The interviews will be an open-ended discussion and any further questions will be determined by the participants.

Appendix E: Logic Model

Planned Work Intended Results

Inputs: Resources Human & Financial

Strategies / Major Activities

Outputs or Performance

Indicators

Short Term Outcomes or

Objectives

Inter-mediate Outcomes or

Objectives

Ultimate Goal/ Impact

Anishinaabemowin

Revival Program

Coordinator

Lakeview School

Principal

Anishinaabemowin

Revival Program

Curriculum Writer

Anishinaabemowin

Revival Program

resource assistant

2 Anishinaabemowin

teachers

Funding from

M’Chigeeng Chief

and Council

Translate local

legends, stories,

histories, treaties, and

places with Elders

Create an

Anishinaabemowin

curriculum

Deliver the

Anishinaabemowin

curriculum and lesson

plans to students from

kindergarten to Grade

8

Create resources to

support the

Anishinaabemowin

Revival Program

DRA scores

EQAO scores

Attendance data

Language

assessments

Start delivering the

Anishinaabemowin

Revival Program

Develop the

curriculum goals for

the

Anishinaabemowin

Revival Program

Develop support

materials for

Anishinaabemowin

Revival Program

Children will start to

display a pride in the

Anishinaabe culture

and start to use

Anishinaabemowin

outside of class

Fluent Grade eight

Anishinaabemowin

speakers who are

proud of their

Anishinaabe

identity and culture

anishinaabemowin revival program...anishinaabemowin revival program. the anishinaabemowin revival...

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