Ethical Practice in Transformational Learning

As you begin to Indigenize your practice, you will hear people sharing their story as a way of introducing themselves, authentically identifying who they are and their connections through kinship ties, and acknowledging their relations and their connection to homelands and the land they may now be on as a guest. This is an approach, a practice, and a protocol for setting up the space in a good way to listen, share, and get to know one another.

Sharing this aspect of who we are and where we are rather than what we do draws attention to how we will approach our work and frame the knowledge we are sharing. Setting up space in a good way for listening and hearing models Indigenous values of kinship ties, land connections, positionality in history, and roles in present
relations.

In post-secondary classrooms there is often little space in which to know each other in this way. The precedent for this is often overshadowed by what seems like immovable factors, such as too many students, too much to teach, not enough time, and so on. In these classrooms, a student can spend the entire semester sitting behind the same person and never really know them.

Through the process of Indigenizing the spaces we teach in, we are shaped not only by the content that is brought into the classroom but also by the way we interact with one another and share what we know and what we may still need to learn. We need to do this with humility. This is transformative learning.

The work to create these spaces cannot be done solely by Indigenous teachers, Elders, or knowledge keepers invited into your classroom. The richness of the overall learning experience comes through a collaborative and reciprocal effort by everyone in these spaces. Here are some considerations to keep in mind:

• Create an atmosphere where Indigenous land and traditional territories are known about and acknowledged. Conversations about positionality are invited and modelled, and there are opportunities to share what you know and acknowledge what you do not know, openly and respectfully.
• Reflect on how you honour Indigenous perspectives in your classroom. How will you set up the space prior to a visit from an Elder or Indigenous knowledge keeper? How will you maintain this relationship after their visit? Consider ways to reciprocate something of yourself in this visit. How will you give back and reinforce this relationship with Indigenous knowledge systems? Be a mentor and model for students to show how an Indigenous way of being can build good relationships.
• Participate in acts of generosity. Set up the classroom space so that not only are you and students receiving knowledge but you are also thinking about ways to share what you are learning. One way to do this is to ask, what are the responsibilities that we have as a class after a guest visit? Another way is to ask students, what is one thing you have contributed to the class, and what is one thing you will take away with you?
• Model humility. When you create a culturally safe space in which to discuss Indigenous perspectives on contemporary realities, you also create a “brave space” where opposing views can be shared “with honesty, sensitivity, and respect” (Arao & Clemens, 2013, p. 135). This is a vulnerable space for you as the teacher, because you co-create shared learnings based on multiple viewpoints and truths.
• Accept teachings. In a learning relationship, accept your mistakes and be open to receiving guidance from Indigenous colleagues and community educational partners. Guidance can be subtle and may arise as a gentle reminder or kind correction.
• Ensure that Indigenous knowledge systems are included in a way that does not cause appropriation and harm. Appreciating, rather than appropriating, Indigenous knowledge systems “is characterized by a meaningful and informed engagement that includes acknowledgement and permission” (Brant, 2017). This also means positioning Indigenous knowledge systems; so when sharing Indigenous scholarship and stories, state the cultural location – for example:
  • “Micmaq scholar, Marie Battiste, describes cognitive imperialism as…”
  • “Micmaq scholar, Marie Battiste, describes cognitive imperialism as …”
  • “Ojibwe writer, Richard Wagamese, in his book Indian Horse explores the …”
  • “In this Big Thinking talk, Dr. Leroy Littlebear, Blackfoot philosopher and scholar, discusses how Cree metaphysics …”

Working with Indigenous perspectives and voice in your course and program also involves the inclusion of authentic resources. In some cases, resources dealing with Indigenous content may contain inaccurate information or unfairly represent the unique experiences and worldviews of Indigenous Peoples. This can promote stereotypes and misunderstanding. In contrast, authentic resources can deepen understanding by bringing Indigenous voices and perspectives into the curriculum. The Guide for Curriculum Developers¹ explores appropriate use of Indigenous knowledge through use of appropriate textual resources. Another resource is the provincial First Nations Education Steering Committee and First Nations Schools Association’s (2016) Authentic First Peoples Resources² for K–9 educators. The annotated handbook provides the following definition for authentic texts:

• Present authentic First Peoples’ voices (are created by First Peoples or through the substantial contributions of First Peoples);
• Depict themes and issues that are important within First Peoples’ cultures (e.g., loss of identity and affirmation of identity, tradition, healing, role of family, importance of Elders, connection to the land, the nature and place of spirituality as an aspect of wisdom, the relationships between individual and community, the importance of oral tradition, the experience of colonization and decolonization);
• Incorporate First Peoples’ storytelling techniques and features as applicable (e.g., circular structure, repetition, weaving in of spirituality, humour).

In trying to decide whether a resource is authentic, you may consider:

• Using pre-vetted resource lists such as the ones developed by First Nations Education Steering Committee².
• Consulting with the Indigenous education office at your organization.
• Reaching out to other educators who incorporate Indigenous resources and content in their classrooms. Ask them how they chose their resources. What factors did they consider?
• Ensuring that proper copyright and protocols have been followed to obtain permission, particularly when using resources found online (such as songs or artwork).

It is important to recognize that local cultural protocols exist around the use of Indigenous resources. In the mainstream academic system, copyright is used to ensure permission for written resources In Indigenous cultures, oral permission is required to use cultural materials or practices such as legends, stories, songs, designs, crests, photographs, audiovisual materials, and dances. These practices and materials are often owned by specific individuals, families, or groups, and permission to use them may be considered in the context of your relationships with the owners, your intent, and the way in which you will be sharing the practices or materials. If you or your institution have not obtained permission, it is important to investigate and secure permission from relevant individuals, artists, families, Elders, hereditary Chiefs, Band Councils, or Tribal Councils prior to using any materials. Permission may be specific to a single use; if you are using the resource for a different context than permission was originally obtained for, you may need to reach out to seek permission again.

References

1. A Guide for Curriculum Developers https://opentextbc.ca/indigenizationcurriculumdevelopers/
2. Authentic First Peoples Resources for K-9 Educators: http://www.fnesc.ca/wp/wp-content/uploads/2016/08/PUBLICATION-61460-FNESC-Authentic-Resources-Guide-2016-08-26.pdf