Module 3 Post 1
Before embarking on this leg of the 521 blog journey, I took the liberty to reread all of our collective posts over the last 2 months from Modules 1 and 2. You are all brilliant and have been moving forward in stride. I realize I have been focusing excessively on appropriation. I deduce two main reasons for this. First, I have been overseas away from Canada and therefore out of touch with the conversations that have happened here. Second, I have not yet deconstructed my own role as a white settler expatriate Canadian. These two points need to be examined prior to me participating in any role in the interlocution on this matter.
Either way, this is a conversation this is happening and that I very much have missed being a part of whilst overseas. Upon reviewing our collective blogs, I was reminded by the TRC that Call 63 requires Canadians to share “information and best practices on teaching curriculum related to residential schools and Aboriginal History” and to build “student capacity for intercultural understanding, empathy, and mutual respect.” Seeing this in writing gave me credence to continue. Isn’t it ironic I felt I needed a Western written permission slip prior to engaging in Indigenous research?
At the end of Module 2 Blog, I had stated I needed guidance from elders. Though tentatively scheduled, those conversations have not yet come to fruition. In the interim, I found this article, which is part of the Beyond the Classroom Mini Lecture Series, and which delineates foundational cultural interaction patterns for teaching indigenous content, speaking to elders and bringing them into the classroom.
This is a rich resource of an array of material to guide educators with introducing Indigenous history into the classroom. I am eager to dive deep into this excellent compilation!
Hi Kirsten, thank you for sharing this insightful resource on how to strategically and respectfully incorporate Indigenous content into our teaching and learning context. The article resonated with me as it raised my awareness of how it is not appropriate for non-Indigenous peoples to explain and practice Indigenous traditions, ceremonies, stories, or life teachings without an elder. Likewise, it was also a good reminder for us to thoroughly consider the local Indigenous communities instead of incorporating Indigenous knowledge from outside communities. This seems like common sense for cultural sensitivity, yet I can imagine how some may accidentally assume that it is just beneficial to cover as much Indigenous knowledge as possible overall without knowing about the traditional protocols. I found the blog post below on First Nation elder protocols that may be of interest to you as well!
Indigenous Corporate Training. (2014, November 9). First Nation elder protocol. https://www.ictinc.ca/blog/first-nation-elder-protocol