As described in chapter 4<\/a>, in 1982 I interviewed a class of Grade 6 students in \u2018Ya<\/span>lis, located on the North Coast of Vancouver Island, British Columbia, using metaphor interviews to describe the students\u2019 orientations to the seashore. The metaphor interviews enabled the identification of six students: the student with a preferred science orientation to the seashore (Dan), the student with a preferred spiritual orientation to the seashore (Luke), the student with a preferred aesthetic orientation (Mary), the student with a preferred utilitarian orientation (Jimmy), the student with a preferred recreational orientation (Anna), and the student with no preferred orientation to the seashore, but a combination of several strong orientations (Sharon). Because orientations were thought to be deeply rooted aspects of our conceptual system, it was assumed that there would be a certain stability of orientations over time (Snively, 1986, 1987, 1990).<\/p>\r\n In 2001, nineteen years after the Grade 6 study, I located and interviewed five of the six participants in an attempt to describe and analyze their adult orientations to the seashore. The intent of the longitudinal study was not to determine their long-term recall of science instruction and the retention of marine ecology concepts, but to describe the stability of the participants\u2019 orientations to the seashore into adulthood. In addition, the adults were asked questions related to personal aspirations, life experiences, and career choices. I wanted to know if there would be a relationship between their childhood career aspirations and their adult career choices.<\/p>\r\n In this chapter, I focus on the adult orientations of Dan, Luke, Mary, Jimmy, and Anna. Sharon, a student of European ancestry, moved away from \u2018Ya<\/span>lis shortly after the 1982 study, and I was not able to locate anyone who knew where she or her family had moved.<\/p>\r\n\r\n When adults are asked to reflect and comment on the path taken to reach their current place in life, the response often involves the recounting of an important life experience that had special meaning. This type of incident is referred to as a \u201csignificant life experience\u201d (Tanner, 1980; Chawla, 1998, 2001). Similarly, \u201ccritical incidents are life events that have a great impact on a person and that appear important to an outsider\u201d (Shuman & Ham, 1997, p. 29). \u201cThe phrase \u2018formative experience\u2019 is also used to describe an experience that had a profound effect on a person\u2019s life direction. \u201cChance encounters with other people may also affect a person\u2019s life path\u201d (Ottnad, 2002, p. 10). These unexpected experiences can act as catalysts that alter the course of one\u2019s life.<\/p>\r\n As we shall see from the analysis of the \u2018Ya<\/span>lis study, a myriad of additional factors described in this research as \u201cexternal life-altering circumstances,\u201d such as seriously declining salmon populations, the state of the local economy, pressures of supporting a family, a university education, the Christian church, and cultural changes in the community can also affect one\u2019s adult orientations and choice of career.<\/p>\r\n\r\n In 2001, I travelled to \u2018Ya<\/span>lis to interview and tape-record the adult participants using the same metaphor questions that I employed in the 1982 study. I transcribed the tapes and analyzed the metaphor responses to identify their adult orientations. I then interviewed the adults again to determine if they agreed with my interpretation of both their 1982 and 2001 orientations. This was the first time that the construct of orientations had been described to the participants. In addition, I asked questions related to their career choices, life experiences, and personal aspirations.<\/p>\r\n When I visited \u2018Ya<\/span>lis in 2001, the community had changed a considerable extent. Most notable were far fewer commercial fishing boats in the harbour, especially the very large seiners. The salmon and herring fishery had both experienced serious decline. One of the big, old fish cannery buildings along the waterfront had been torn down and in its place a boardwalk constructed. A second cannery on the reserve is still there and used as a fishnet loft where fishermen make, repair and store nets; and where the Elders and knowledge holders fast freeze elk, fish and other food products to distribute throughout the community. The beautiful new band-operated T\u2019lisalagi\u2019lakw School is decorated with First Nations art, carvings, and photography. Although the old brick Anglican St. Michael\u2019s Residential School building still stood, many Elders and community members discussed the possibility of tearing down the building as it was a reminder of \u201ca very dark time\u201d (it was demolished in February 2015). The old \u2018Na<\/span>mg<\/span>is Traditional Big House that served as the social and cultural centre for the community burned down in 1997, the work of an arsonist, and was replaced in 1999 by a new Big House with ornately carved and painted red cedar poles and figures (<\/a>Figure 6.1<\/a>).<\/p>\r\n\r\n The new Big House, considered one of the largest and most \u00a0impressive structures of its type on the West Coast, continues to host important ceremonial events\u2014marriages, burials, and winter ceremonies complete with elaborate regalia, ancient dances, songs, and stories (Figures 6.2<\/a>, 6.3<\/a>, and 6.4<\/a>).<\/p>\r\n\r\n The heritage buildings, \u2018Umista Cultural Centre, Big House, impressive totem poles, cultural \u00a0events and whale tours encourage a growing tourist industry. Despite an often-difficult history with government, residential schools, fisheries, and church issues, the \u2018Ya<\/span>lis community continued its history of both Indigenous and \u201cpioneer\u201d or European and Asian newcomers living side by side in relative harmony.<\/p>\r\n\r\n For the longitudinal study I traveled to the metropolitan city of Vancouver to interview Luke. The results of Luke\u2019s metaphor interviews show that he continued to prefer a spiritual orientation to the seashore, as evidenced by the greatest proportion of his responses reflecting the spiritual beliefs of the traditional Kwakwa<\/span>ka<\/span>\u2019wakw peoples, followed by a mix of aesthetic and utilitarian orientations. For example, when asked to choose his favorite metaphors from the entire set of metaphor questions, Luke chose \u201cpainting\u201d and \u201cgarden\u201d and offered the following responses:<\/p>\r\n\r\n It would be a painting.<\/strong> I don\u2019t draw as much as I used to, but every now and then I pick up a piece of paper and doodle on it. So, painting \u2026 a lot of traditional artwork\u2014birds and whales.\u2026 I have some prints put away right now and I\u2019ll study them and try and make my own designs.<\/p>\r\n\r\n<\/div>\r\n Of all the metaphors that show a relationship to the seashore, which one would be Luke more than any other?<\/p>\r\n\r\n If there is one metaphor that is you more than any other, which one would be your favorite\u2014the one that really encompasses Luke?<\/p>\r\n\r\n Could I just ask if you were to teach something to somebody else, what would you want to teach?<\/p>\r\n\r\n When I told Luke that I had interpreted both his Grade 6 and adult metaphor responses as having a preferred spiritual orientation to the seashore that stressed the traditional spiritual beliefs of the Kwakwa<\/span>ka<\/span>\u2019wakw, Luke smiled and said, \u201cYep, that\u2019s me!\u201d When I said that I had to a much lesser extent interpreted responses that reflected Christian spiritual beliefs, Luke again smiled and said, \u201cYep, that\u2019s me too!\u201d<\/p>\r\n When I asked Luke about his work history and aspirations, he explained that he was attending a Bible College that is associated with the Foursquare Church in Vancouver and run by a former pastor. The Bible College has a Native Studies program that is geared for First Nations peoples who want to help other First Nations peoples. During his spare time Luke works at Mission Possible<\/em>, an outreach program for street people. Luke explained:<\/p>\r\n\r\n I asked Luke to explain his reasoning for integrating the First Nations spiritual stories and beliefs with Christian beliefs. He explained:<\/p>\r\n\r\n In attempting to understand how Luke\u2019s spiritual orientation is grounded in both Indigenous spiritual beliefs and Christian beliefs it is important to recall that Luke was raised by his Granny in \u2018Ya<\/span>lis. The school principal described the Granny as \u201ca very traditional Native,\u201d who \u201cattends the Pentecostal Church in \u2018Ya<\/span>lis\u201d and \u201chas a very strong influence on Luke.\u201d Thus, it is not surprising that Luke\u2019s spiritual orientation would be grounded in both traditional First Nations beliefs and fundamentalist Christian beliefs, and that these beliefs persisted into adulthood.<\/p>\r\n\r\n For the longitudinal study, I interviewed Mary in \u2018Ya<\/span>lis. Mary\u2019s long-term metaphor responses show a significant proportion of responses reflecting a scientific orientation, followed closely by a mix of recreational, spiritual, and aesthetic orientations. For example, when asked to choose her favorite metaphor choice, Mary chose family and necklace:<\/p>\r\n\r\n Of all the metaphors that show a relationship to the seashore, which one would be Mary more than any other?<\/p>\r\n\r\n<\/div>\r\n After describing my analysis of Mary\u2019s Grade 6 orientations, and her preferred aesthetic orientation she was quick to say, \u201cThat\u2019s me, definitely yes, there\u2019s a connection.\u201d<\/p>\r\n When I described how I was inferring spiritual responses in the 2001 metaphor interviews that appeared to reflect a First Nations spiritual orientation, and that I had not seen a spiritual orientation in the 1982 data, Mary did not hesitate to reply:<\/p>\r\n\r\n Recall in chapter 4<\/a> that Mary\u2019s Kwakwa<\/span>ka<\/span>\u2019wakw dad and non-First Nations mother divorced, so Mary was raised by her mother. Thus it is not surprising that the only time Mary felt Indigenous while growing up was when she was with her Kwakwa<\/span>ka<\/span>\u2019wakw grandparents. But 19 years later, Mary had become a part-time cultural teacher at a nearby elementary school and wanted to teach her students and her own children more about the Kwakwa<\/span>ka<\/span>\u2019wakw culture, \u201cso they can be proud of who they are.\u201d<\/p>\r\n At first, I inferred that Mary chose the necklace metaphor to stress the concepts of the food chain and its inter-dependencies, as in the post-instructional Grade 6 interviews. However, it was explained to me by the Elders that the phrase \u201ccircle of life\u201d is commonly used by First Nations peoples to describe ideas associated with natural cycles such as seasonal changes; life cycles (birth, growth, and death); balance and harmony; reciprocity; and our human relationship to nature. It seems likely that Mary\u2019s recent acknowledgement of the traditional First Nations culture enabled her to stress concepts consistent with both Western Science (ecology concepts) and Indigenous Science\u2014the traditional knowledge and wisdom of First Nations peoples. Nevertheless, the fact that Mary continued to use \u201cnecklace\u201d and \u201cjewelry\u201d metaphors to stress concepts associated with the circle of life, inter-connections and interdependence is undeniably striking.<\/p>\r\n\r\n In order to interview Jimmy, I traveled to Campbell River, a coastal town located 195 kilometres south of \u2018Ya<\/span>lis, at the southernmost part of the Kwakwa<\/span>ka<\/span>\u2019wakw traditional territory. Jimmy\u2019s long-term metaphor interviews showed that he continued to have a preferred utilitarian orientation as evidenced by the greatest proportion of utilitarian responses, followed closely by a large proportion of responses consistent with a scientific orientation, and a smaller proportion of responses reflecting aesthetic and spiritual orientations. For example:<\/p>\r\n\r\n Of all of the metaphors we just talked about\u2026which one of those is the one you would say is mostly Jimmy?<\/p>\r\n\r\n If you were anything that you wanted to be at the seashore, what would you most want to be?<\/p>\r\n\r\n Importantly, some responses made connections to utilitarian, spiritual and ethical considerations, for example:<\/p>\r\n\r\n The above metaphor response makes reference to pollution, stewardship, and a traditional spiritual reciprocal relationship with the seashore, \u201cwe got to look after it, or it ain\u2019t going to keep looking after you.\u201d<\/p>\r\n\r\n Several responses expressed an aesthetic and spiritual orientation, for example:<\/p>\r\n\r\n<\/div>\r\n When I told Jimmy that I had interpreted both his 1982 and 2001 metaphor responses as having a preferred utilitarian orientation to the seashore, he grinned and said, \u201cYep, that\u2019s me, definitely all the way.\u201d When asked about his job history and aspirations, Jimmy explained that he had continued to work over the entire nineteen years since Grade 6 as a commercial fisherman. At the time of the interview, he was working as an engineer on his father-in-law\u2019s boat. I asked him to tell me what it had been like being a fisherman over the past several years:<\/p>\r\n\r\n Did you say you have a herring license?<\/p>\r\n\r\n So, your boat sits in the dock the whole rest of the year?<\/p>\r\n\r\n Yes, it\u2019s obviously pretty tough. So how do you plan to survive?<\/p>\r\n\r\n Remarkably, in spite of the near collapse of salmon and herring fisheries in the 1980\u2019s and 1990\u2019s, Jimmy had successfully pursued his childhood dream of becoming a commercial fisherman. Interestingly, Jimmy\u2019s increased proportion of science responses reflect an increased knowledge of the ecology of marine organisms and habitats, and is consistent with the type of knowledge that might be expected of a successful commercial fisherman.<\/p>\r\nDan\u2019s Adult Orientations<\/strong>\r\n To interview Dan I travelled to \u2018Ya<\/span>lis. The results of Dan\u2019s longitudinal interviews showed that he continued to have a preferred scientific orientation to the seashore, as evidenced by the greatest proportion of science responses, followed closely by a recreational orientation, and then a smaller proportion of aesthetic, spiritual, and utilitarian orientations. For example:<\/p>\r\n\r\n The sun would have to be the factory.<\/strong> Because about 99 percent of all life on the planet comes from the sun\u2014from the photosynthesis that it creates, unless we\u2019re talking about the little upwelling creatures out in the ocean that we don\u2019t know a whole lot about. But you know that the sun is what provides for everything here.<\/p>\r\n Seaweed is a garden<\/strong>. It\u2019s sort of like your lower plant life.<\/p>\r\n\r\n<\/div>\r\nA clam is a vacuum cleaner<\/strong>. What are they called? Bivalved mollusks?... They suck in water. They\u2019re getting the same things as the barnacles and I really don\u2019t know how many different species reproduce by the same way.\r\n\r\n<\/div>\r\n When asked to respond to the relational metaphor questions, he said:<\/p>\r\n\r\n Dan\u2019s metaphor responses show that he continued to have an understanding of the concepts habitat, plankton, life cycle, photosynthesis, conservation, taxonomy (the terms \u201cspecies\u201d and \u201cbivalved mollusks\u201d), and an awareness of a Western scientific framework of classification; e.g., the reference to \u201cthe lower animals.\u201d<\/p>\r\n In addition, two of Dan\u2019s recreational responses reveal important aspects of a rapidly changing lifestyle for \u2018Ya<\/span>lis students:<\/p>\r\n\r\n Such metaphor responses provide a stark contrast between how Dan experienced the seashore during the 1970\u2019s and early 1980\u2019s as a form of entertainment, the learning he received out on the land, and how as an adult he sees how the youth are unable to entertain themselves. Video games serve as a major form of entertainment instead.<\/p>\r\n When I described my interpretation of Dan\u2019s preferred scientific orientation in both the 1982 and 2001 studies, Dan readily agreed that he viewed the world from a [Western] scientific perspective, and so did his Dad. When asked about his job history and aspirations, Dan revealed that he had tried commercial fishing for several years, but couldn\u2019t make a go of it because of rapidly declining fish populations and the cost of owning a commercial seiner. Then he worked for a few years delivering supplies to fish farms. Finally, with the help of his dad, he saved enough money to purchase a barge, \u201ca really big barge!\u201d He hires himself out to fishers and boaters who have capsized or need to be towed, or who need something hauled a long distance across the water. He makes good money supplying fish farms with nets, feed and equipment. He would rather be a commercial fisherman, but said:<\/p>\r\n\r\n It\u2019s interesting to note the different attitudes of Dan and Jimmy towards salmon fish farms and managing the wild fish stocks. Jimmy is strongly opposed to fish farms because our West Coast farms raise Atlantic salmon, a species that is not indigenous to BC. Atlantic salmon pollute the water around fish farm pens and are known to escape in such large numbers that they are breeding in our BC rivers and competing with our wild Pacific salmon for food and habitat. By sharp contrast, Dan views the wild stocks as \u201cso endangered that they will become extinct over the long term.\u201d Like his father, he sees fish farms as \u201cthe way of the future.\u201d What is interesting about the two opposing viewpoints is that Jimmy takes a utilitarian and traditional spiritual view towards conserving the wild salmon for future food and job opportunities that is consistent with the stand taken by the \u2019Na<\/span>mg<\/span>is Band Council in \u2018Ya<\/span>lis. By contrast, Dan views fish farms (a Western scientific form of production and management) as the solution to the problem.<\/p>\r\nAnna\u2019s Adult Orientations<\/strong>\r\n I travelled to Burnaby, BC, located in the greater Vancouver metropolitan area, to interview Anna who was living in an apartment complex and taking courses in teacher education at Simon Fraser University.<\/p>\r\n Recall that Anna had moved to \u2018Ya<\/span>lis from the Philippines in Grade 3. Anna\u2019s long-term metaphor interviews show that there was a shift from a preferred recreational orientation to the seashore to a preferred spiritual orientation to the seashore. Anna\u2019s spiritual orientation was followed closely by a recreation orientation, and then a mix of scientific, aesthetic, and utilitarian responses. For example, several responses made reference to Christian beliefs, as well as being peaceful and reflective:<\/p>\r\n\r\n The seashore is a gift.<\/strong> It\u2019s beautiful, it\u2019s a gift because it keeps on giving.\u2026 We take from it peace just by looking at it or just by being there.<\/p>\r\n\r\n<\/div>\r\nThe seashore is a legend.<\/strong> You have stories to tell. One important story to me is feeling peace at sea.\u2026 If you concentrate on yourself and just the sea and the sand around you, you sometimes feel like there\u2019s nobody else there.\u2026 The tides are kind of faint and reflective.\u2026 The feeling can be profound.\u2026 Problems that I may have had to deal with during the week are no longer there.\r\n\r\n<\/div>\r\n Anna\u2019s spiritual orientation was followed closely by a recreational orientation:<\/p>\r\n\r\n I would be a sandy beach<\/strong>. There can be different types of sand \u2026 and that can signify different emotions. If you go down to the Caribbean the sand could be white.\u2026 Other sand is a little bit brown.<\/p>\r\n\r\n<\/div>\r\nI would be a sailboat<\/strong>. One of the things that I love to do is sail even though I haven\u2019t done it much.\u2026 It symbolizes freedom\u2026people come to see tourist attractions \u2026 like Haystack Rock on the Oregon coast.\r\n\r\n<\/div>\r\n Several responses reflected an aesthetic orientation:<\/p>\r\n\r\n The seashore is a painting<\/strong>. At first glance, it may just seem like one colour, but when you get close up there are so many colours and so many hues it\u2019s just amazing.<\/p>\r\n\r\n<\/div>\r\nI would be a fish<\/strong>. A rainbow fish.\u2026 Although I value inner beauty more than outer beauty, I would still like people to see me as beautiful all over.\r\n\r\n<\/div>\r\n Three responses reflected a scientific orientation:<\/p>\r\n\r\n Only two responses reflected a utilitarian orientation:<\/p>\r\n\r\n When I told Anna that I interpreted her adult metaphor interviews as having a preferred spiritual orientation followed very closely by a recreational orientation, and that I had not observed a spiritual orientation in her grade 6 metaphor interviews, she did not hesitate to reply:<\/p>\r\n\r\n Anna was the only participant who showed a changed set of preferred orientations, from a clearly preferred recreational orientation in Grade 6 to a preferred spiritual orientation 19 years later. Anna\u2019s adult spiritual orientation stressed \u201creflection,\u201d \u201cfeeling peace at sea,\u201d being \u201cthankful for being Christian,\u201d while her recreational orientation stressed travel and tourist attractions to faraway places such as Oregon and the Caribbean. It would appear that in the case of Anna, a significant life experience, such as the death of a best friend in high school and a compassionate pastor, had a profound effect on her life direction and triggered a major shift in her adult orientations.<\/p>\r\n\r\n When the adults were asked to reflect and comment on the path taken to reach their current place in life, their responses often involved the recounting of an important life experience that had special meaning. Perhaps the clearest example of a \u201csignificant life experience\u201d (Tanner, 1980; Chawla, 1998, 2001) and a \u201cchance encounter with another person\u201d (Ottnad, 2002) triggering a change in orientations can be seen in the case of Anna. It would appear that the death of a best friend in high school and a compassionate pastor held special meaning for Anna and prompted a change in preferred orientations, from a preferred recreational orientation to a preferred spiritual orientation.<\/p>\r\n In the \u2018Ya<\/span>lis study, it was not so much a \u201csignificant life experience\u201d or \u201cchance encounter with another person,\u201d but a combination of multiple \u201clife-altering circumstances\u201d that resulted in a change in orientations or a change in career choices for some of the adults. Dan\u2019s childhood first career choice was to become a commercial fisherman, but this career choice was impacted by seriously diminished salmon runs, the rising cost of purchasing and maintaining a commercial fishing boat, and eventually by the economic responsibilities of raising a family. Even then Dan tried unsuccessfully to pursue commercial fishing for several years before purchasing a large barge and tugboat to deliver food and equipment to fish farms and to assist boaters in need of help\u2014a choice that is consistent with his preferred scientific orientation to the seashore. Nevertheless, in keeping with his childhood dream of never leaving \u2018Ya<\/span>lis, he was able to find a means of income that enabled him to live in his beloved home territory, \u201cout on the ocean,\u201d \u201ccruising along,\u201d \u201clooking at pretty nice beaches,\u201d and \u201creally enjoying\u201d himself.<\/p>\r\n It would seem that Jimmy\u2019s childhood dream of owning his own fishing boat would prove to be not financially viable, but Jimmy tenaciously followed his dream and was one of the very few remaining fishermen earning a living out on the ocean by working on his father-in-law\u2019s commercial seine boat, a childhood career choice consistent with his preferred utilitarian orientation. What is interesting is that both Dan and Jimmy tried their hand at commercial fishing, indicating that the goal of becoming commercial fishermen was firmly ingrained into their career aspirations in Grade 6.<\/p>\r\n Mary\u2019s childhood career aspiration was to become a \u201chair stylist and a cosmetician,\u201d which was consistent with her Grade 6 preferred aesthetic orientation. Instead, becoming a culture teacher at a nearby elementary school, parenting her own children, having more contact with her First Nations family combined with a resurgence of traditional ceremonies, art and culture in\u00a0\u2018Ya<\/span>lis, and pride in being First Nations in recent years has held special meaning for Mary. It became more acceptable and desirable to view the seashore from a spiritual orientation based on the traditional beliefs and values of the Kwakwa<\/span>ka<\/span>\u2019wakw peoples.<\/p>\r\n Thus, it is clear, that in addition to \u201ccritical incidents\u201d and \u201cchance encounters with significant individuals,\u201d a myriad of \u201cexternal life-altering circumstances\u201d such as the economy, the near collapse of salmon populations, the loss of natural resources, the state of the environment, pressures of supporting a family, a university education, the Christian church, and cultural change in the community also affected the adults\u2019 orientations to the seashore, as well as their choice of career.<\/p>\r\n\r\n There may be additional orientations that have yet to be identified. For illustration, in 1984 I gave a workshop on the metaphor interview at the University of Hawaii, attended by adult science and social studies teachers and university professors from the Pacific Rim countries. Not surprisingly, a large proportion of the participants\u2019 metaphor responses reflected international and political aspects of the seashore:<\/p>\r\n\r\n The above metaphor responses represent a political orientation to the seashore. A political orientation had not been encountered from the five pilot studies, and hence I did not include metaphor questions such as, \u201cThe seashore is a courtroom\u201d or \u201cThe ocean is a judge\u201d to highlight a political orientation in the \u2018Ya<\/span>lis study. Importantly, a political orientation was likely not a significant component of these young students\u2019 conceptual system and especially not for First Nations students grounded in their traditional culture. Since the Grade 6 students wove their own preferred orientation into the great majority of metaphor choices, a politically minded student would have woven the political aspects of experience into his or her metaphor responses, at least in part, had such a student been present.<\/p>\r\n Just as there may be orientations to the seashore not yet identified, there may be aspects of metaphor responses in future research projects that at first appear to be orientations, but fall short of the definition of an orientation defined in chapter 4<\/a>. For example, during the five 1982 pilot studies, I identified several metaphor responses that led me to include a health and safety orientation to the seashore. Hence, I included metaphor questions such as, \u201cthe seashore is a battleground,\u201d \u201cthe seashore is a pin cushion,\u201d \u201ca barnacle is a thumb tack.\u201d The following illustrates a typical response:<\/p>\r\n\r\n I would be a lock to a necklace<\/strong>. A lock could pinch, just like a crab could pinch. Like that clam closing on my fingers or how that big red crab can cut you open with its pinchers.<\/p>\r\n\r\n<\/div>\r\nThe seashore is a battleground<\/strong>. Like the eel [blenny] that can give you an electric shock.\r\n\r\n<\/div>\r\n Looking back, I would not include a health and safety orientation in future research related to seashore orientations. The participants\u2019 responses reflect a painful or fearful relationship with the seashore based on experience and certain knowledge (or misinformation), but their responses do not reflect the values component of an individual, social group, or culture. Many of the students\u2019 ideas and fears were addressed during instruction. For example, the \u201ceel\u201d is really a harmless elongated fish called a blenny that looks like an electric eel, but is incapable of delivering an electric shock. Blennies can be picked up by the hands and when viewed in a classroom aquarium, is often a favourite entertainer. After instruction there were far fewer health and safety responses, and these responses were almost absent in the long-term adult interviews.<\/p>\r\n\r\n When describing the orientations of Indigenous populations, it is important to acknowledge the holistic nature of Indigenous worldviews. All things are related and interconnected. Thus, concepts of wholeness, spirituality, reciprocity, self-knowledge, and how people relate to others and to nature are a necessary aspect of attempting to infer an Indigenous scientific, spiritual, utilitarian, aesthetic or recreational orientation. It is crucial to consider that because Indigenous peoples come from diverse backgrounds and home-places, there is no single Indigenous worldview. Nevertheless, there is a shared worldview in which humans are inextricably connected to the natural world (Cajete, 2000). Similarly, orientations are broad intellectual and emotional commitments, and must be inferred in light of the person\u2019s life history, family dynamics, culture, and home place.<\/p>\r\n Table 4.1 in chapter 4<\/a> represents the five orientations as described in the 1982 study, and attempts to take into account the orientations of both First Nations and non-First Nations students. After completing the longitudinal study, I felt that an attempt should be made to describe the orientations of the First Nations peoples of \u2018Ya<\/span>lis more clearly (see Table 6.1 chart below).<\/p>\r\n\r\n Table 6.1 presents an attempt to describe the orientations of the Kwakwa<\/span>ka<\/span>\u2019wakw culture towards the seashore. The orientations represent a synthesis of the participants\u2019 (both student and adult) metaphor responses, communications with Elders and community leaders, as well as readings on Northwest Coast First Nations culture. There are no clear boundaries between orientations, for example, the spiritual aspects of an experience are an integral and inter-related aspect of each orientation:<\/p>\r\n\r\nSignificant Life Experiences<\/h2>\r\n
Methodology<\/h3>\r\n
![\"photo\"](\"https:\/\/pressbooks.bccampus.ca\/knowinghome2\/wp-content\/uploads\/sites\/229\/2018\/07\/6.1_opt-1024x680.jpg\")
<\/a> Figure 6.1 \u25b2 Front of 'Namgis Big House, Alert Bay. Photo by A. Davey. CC-BY 2.0. https:\/\/www.flickr.com\/photos\/adavey\/4666465323<\/a>[\/caption]\r\n\r\n<\/div>\r\n![\"image\"](\"https:\/\/pressbooks.bccampus.ca\/knowinghome2\/wp-content\/uploads\/sites\/229\/2018\/07\/6.2-Natalya-Kiara-dancing-salmon-OPT-300x200.jpg\")
<\/a> Figure 6.2 \u25b2 Natalya Child\u2014Tlakwetlgenaxw, and Kiara Child\u2014Tlakwagila\u2019ogwa 'Salmon Twin Dancers', Kwakiutl Bighouse, Tsaxis, Fort Rupert, BC. Photo by J.R. Rardon (2013).<\/a>[\/caption]\r\n\r\n<\/div>\r\n![\"image\"](\"https:\/\/pressbooks.bccampus.ca\/knowinghome2\/wp-content\/uploads\/sites\/229\/2018\/07\/6.3_opt-300x209.jpg\")
<\/a> Figure 6.3 \u25b2 Mark Isaac, Hoylikala Dancer, \u2018Ya<\/u>lis (Alert Bay) Bighouse. Photo by Sharon Eva Grainger (2018).[\/caption]\r\n\r\n<\/div>\r\n![\"image\"](\"https:\/\/pressbooks.bccampus.ca\/knowinghome2\/wp-content\/uploads\/sites\/229\/2018\/07\/6.2-683x1024.jpg\")
<\/a> Figure 6.4 \u25b2 After the potlatch ban was lifted, the Kwakwa\u0331ka\u0331\u02bcwakw could hold potlatches as formerly. The T\u2019sasala Cultural Group sing and dance in the big house, and tell their stories. Traditional Kwakwa\u0331ka\u0331\u02bcwakw dances are performed by the T\u02bcsasa\u0142a Dance group. Photo courtesy of the Province of British Columbia. CC-BY-NC-ND 2.0. https:\/\/www.flickr.com\/photos\/bcgovphotos\/15333772433\/<\/a>[\/caption]\r\n\r\n<\/div>\r\nThe U'mista Cultural Centre continued to work towards the preservation and celebration \u00a0of the traditional\u00a0Kwakwa\u0331ka\u0331\u02bcwakw culture (Figure 6.5<\/a> and Figure 6.6<\/a>).\r\n![\"photo\"](\"https:\/\/pressbooks.bccampus.ca\/knowinghome2\/wp-content\/uploads\/sites\/229\/2018\/07\/6.4_opt-1024x576.jpg\")
<\/a> Figure 6.5 \u25b2 The mandate of the U'mista Cultural Society is to ensure the survival of all aspects of the cultural heritage of the Kwakwa\u0331ka\u0331\u02bcwakw. U'mista Cultural Centre entrance. Photo by Brian Burger. CC-BY 2.0. https:\/\/www.flickr.com\/photos\/wirelizard\/27005400726\/<\/a> <\/a>[\/caption]\r\n\r\n<\/div>\r\n![\"photo\"](\"https:\/\/pressbooks.bccampus.ca\/knowinghome2\/wp-content\/uploads\/sites\/229\/2018\/07\/6.5-1024x681.jpg\")
<\/a> Figure 6.6 \u25b2 U'mista Cultural Centre [back of building]. Photo by Roger Meike. CC-BY-NC-ND 2.0. https:\/\/www.flickr.com\/photos\/rogermeike\/3913708749\/<\/a>[\/caption]<\/div>\r\nAdult Orientations to the Seashore<\/h2>\r\n
Luke\u2019s Adult Orientations<\/strong><\/h3>\r\n
Mary\u2019s Adult Orientations<\/strong><\/h3>\r\n
Jimmy\u2019s Adult Orientations<\/strong><\/h3>\r\n
Significant Life Experiences and Orientations<\/h2>\r\n
The Categorizing of Orientations to the Seashore<\/h2>\r\n
Inferring Indigenous Orientations to the Seashore<\/h2>\r\n
Kwakwa<\/span>ka<\/span>\u2019wakw Orientations to the Seashore<\/h2>\r\n