Modified school years Leonard J.S. Tsuji [citation] : an important issue of local control of education /

An educational system that begins in September one year and extends to June the next year is an entirely non-Native construct. As more and more First Nations schools incorporate traditional teachings into their school curricula, the use of modified school years has become a necessity as the first step toward year-round schooling. I define a modified school year as a school year that begins before Labour Day in September and/or includes scheduled extended breaks other than Christmas and the conventional March break. The use of modified school years has allowed First Nations students the opportunity to contextualize the learning process through participation in traditional activities by following the rhythm of the seasons. The importance of modified school years cannot be overemphasized: certain events (e.g., migrations) occur only at specific times of the year; certain stories, legends, and ceremonies can be told or performed only at certain times; and specific skills can be acquired only at a specified time. In this article I present two contrasting cases that deal with the protection of the right to use modified school years in the Mushkegowuk Territory. Prior to the 1997-1998 school year, the elementary school calendar in Moose Factory reflected the traditional fall and spring harvests, and in Fort Albany the spring harvest. March breaks were not scheduled for either school. For the 1997-1998 school year in both Moose Factory and Fort Albany, school officials unilaterally decided to eliminate the spring break and reintroduce the conventional March break. After expending considerable time and resources (e.g., organizing a community survey), the Moose Cree Education Authority was able to have the spring break reinstated before the 1997-1998 school year began. In contrast to the case in Moose Factory, the spring break at St. Ann's School in Fort Albany was only reinstated less than two weeks before it was to begin. There was no community input in this case because the Mundo Peetabeck Education Authority in Fort Albany did not exist at this time, having been dissolved because of political instability in the community. These two contrasting cases clearly illustrate the important roles that First Nations education authorities can play in voicing community concerns and protecting community rights. Local control of education is a right that must be constantly protected.