In this conversation with Anne-Marie De Silva from the EMSB, we explore how Quebec’s new Culture and Citizenship (CCQ) course is built on a framework that makes Indigenous perspectives a constant presence. This model moves beyond the “add-on” or “check-box” approach that often limits decolonization efforts, instead anchoring the curriculum in two rigorous pillars: Sociology and Ethics.

A Sociological and Ethical Foundation: Moving from Opinion to Inquiry, and Citizenship

As a social science, the sociological component of the CCQ asks students to maintain a “scientific distance.” Rather than relying on what they think they know, students research specific cultural realities to understand the data and history of an issue. They investigate:

  • The Past: What are the historical roots of this reality?
  • The Present: Based on current research and data, what is actually happening today?

This shift from “opinion” to “informed inquiry” ensures that Indigenous realities are studied as factual, living truths.

Once students are grounded in the sociological facts of the past and present, they transition into an ethical reflection on what it means to be a responsible member of society. By asking, ‘What do we do moving forward?’, the course invites students to grapple with the deep implications of Truth and Reconciliation in both personal and collective ways. This process provides the time and space for students to move from analyzing social issues to realizing their own agency so they can feel empowered to choose their own path of engagement as informed citizens.

As Anne-Marie explains,  “We’re not asking them to come up with a final answer. “We’re asking them to reflect, because citizenship involves thinking about your perspective alongside the needs, priorities, and values of others in your society.”

Nurturing Understanding and Relationships

By grounding the entire year in fundamental relationships to land, self, and community, the CCQ framework ensures that Indigenous voices are explored across all courses’ themes. The role of the new program is a great opportunity for non-indigenous educators to nurture relationships with their local Indigenous communities and learn more about history and the current realities nations face.  While it is normal for non-Indigenous educators to worry about appropriation or causing harm, the solution is not silence but finding the right supports and resources.

Many school boards and service centres across the province have an Indigenous consultant who can offer educators guidance and provide vetted materials. These consultants can sometimes serve as liaisons to connect educators with Indigenous community members, including elders, who are interested in participating in educational programs. 

In addition to human resources, there are platforms such as the First Nations’ Education Councils’ Voices From the Land, which offer Quebec-based resources. Books by Indigenous authors such as Phyllis Webstad, Julie Flett, and David A. Robertson can also serve as ongoing resources. While nothing can replace in-person relationship building, resources created and vetted by local Indigenous communities can serve as ongoing references to ensure authentic Indigenous voices are included in every unit, theme, or study.

When asked about standout examples of how teachers are implementing this framework, Anne-Marie highlights a teacher who reframed their entire year through outdoor learning, using patterns in nature to bridge math, science, and language. This approach demonstrates that knowledge is not siloed, as it often is in traditional schooling models, but fundamentally relational. When learners observe fractals, cycles, and systems across subjects, math becomes tangible, and science moves beyond the lab and into the living world. Similarly, another teacher brought Christy Jordan-Fenton, author of Fatty Legs, to speak with students. This direct connection transformed the book’s content into a lived experience, creating a lasting memory rooted in reciprocity and respect. These examples prove that decolonizing practice is not just about changing what we teach, but how we relate to the knowledge and the people behind it.

Decolonizing our practice starts with acknowledging the gaps in our own education. If you feel uneasy, know that these feelings of discomfort are often a sign of progress. They are part of moving away from the Eurocentric systems that many of us were taught to teach within, and recognizing what we know and don’t know. There are people and resources available to support you in facilitating CCQ, including school board consultants, Elders, and materials produced by local Indigenous communities. Don’t be afraid to seek feedback as you go.  Like your students, you can navigate this terrain through a sociology and ethics lens by informing yourself with the facts and reflecting on your own agency. By applying the program’s pillars of sociology and ethics to your own practice, CCQ becomes a living practice of being in relation with the land, our shared history, and each other.

 

 

If this episode resonates with you, please share it with a colleague! We’d also love to hear how the CCQ program is coming to life for you and your students.