FLO MicroCourse: Decolonizing Pedagogies: Reframing the ways we teach March 2025 OER
Topic outline
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Aho!
Welcome to this micro-course on Decolonizing Pedagogies! I am looking forward to meeting all of you in the coming days to learn together various ways in which we can continue to advance our professional and personal development as it pertains to Decolonization.
** You can watch the Welcome video in the section below **The course is organized in topics which will be the points of dialogue for the Forum, and for the synchronous session on Wednesday March 12th from 12:00-1:30.
It would be advisable to have read the materials within the first two days, and if possible also Day 3 prior to the session. Even though the time for the synchronous session will be limited, it is important that we are acquainted with the ideas from Days 1 & 2.
** There is an overview of the course here, and in the section below **
The aspirations or Learning Expectations for the course are for us to:
Become acquainted with the recent provincial “Distinctions-Based” paradigm
Reflect on what stops us and what motivates us to do the work of decolonization and reconciliation
Share similarities and differences in our practice
Create visions for the future based on our individual contexts and collective aspirations
I look forward to learning with all of you!
See you on Wednesday,Carmen
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A paradigm is a model, a perspective, a frame of reference through which one makes meaning of the world or an experience. Paradigms can assist us in gaining depth and understanding. Before we start, I would like to pose a few questions for self-reflection that can help situate ourselves in the various contexts we occupy: the place where we live, where we work, and where we aspire to contribute to a respectful and equitable future for Indigenous people and their communities.
The model below * reflects the ways in which our positionality is influenced by our context, our experiences, and our identities or sense of self. Take a moment to study this paradigm and think back to a time when you first learned or heard a land acknowledgement. Think of a time when you first learned about Residential Schools. Reflect on a time when you were greeted and welcomed in an Indigenous language.
Now, think of the place you were at in each of these experiences. Try to remember how you felt or what you thought. Who was there? What were you like, then?
Now take a deep breath, and read the questions below the paradigm. Respond to the questions in an honest way; these answers are only for you.
CONTEXT
Where do I position myself vis-à-vis my contexts, my colleagues, and my experiences? What opportunities or challenges do these enable? In other words, what is my awareness like, depending on my context(s)? (i.e., I have power over; I act differently depending on each context; I am not liked by some colleagues; I am the oldest/youngest; I am the only male/female; etc.)
EXPERIENCES
Has this position changed in the past two/three years? How has it changed? (i.e., I have overcome stereotypes; I argue less and listen more; I have learned to dialogue instead or reacting; etc.)
- How does my worldview, my language, and my choice of words influence/affect the world around me? (i.e., my values are aligned with some Indigenous values; I tend to use euphemisms when speaking; etc.
IDENTITIES
How do my social identities and my experiences (including age/privilege/ oppression/ poverty;/living status/ etc.) affect how I see and understand the world?
After responding to the questions take a deep breath, and keep some of those memories and reflections with you. You will be asked to come back to these answers later in the week.
* SUPLEMENTARY RESOURCE:
Strimel, M. , Francis, G., & Due, J. (2023). Understand where you're coming from: Positionality and higher education disability resources. New Directions For Higher Education, pp. 45-62
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Now, look at 3 representations of Métis, Inuit, and First Nations worldview (from the Canadian Council on Learning, 2007). Even though they share similarities, they are unique and distinct. As a way to respect and honour those unique qualities and characteristics, the provincial government has developed an approach framework called "Distinctions-based Approach", where the government :
"... recognizes First Nations, the Métis Nation, and Inuit as the Indigenous peoples of Canada, consisting of distinct, rights-bearing communities with their own histories, including with the Crown. The work of forming renewed relationships based on the recognition of rights, respect, co-operation, and partnership must reflect the unique interests, priorities, and circumstances of each people."
Further, the Province is committed to a distinctions-based approach. This requires that the Province’s dealings with First Nations, Métis, and Inuit Peoples be conducted in a manner that acknowledges the specific rights, interests, priorities, and concerns of each, while respecting and acknowledging these distinct Peoples with unique cultures, histories, rights, laws, and governments”.
Study these paradigms in as much detail as possible, paying attention to the values and beliefs within each model. Which do you think would be the most adaptable to your context, and which ones would be the most challenging to implement or operationalize in your field of practice?
Write a brief reflection on the Day 1 Forum in answer to these questions.
REQUIRED READING:
A DISTINCTIONS-BASED APPROACH PRIMER (2023). BC GOVERNMENT.
https://www2.gov.bc.ca/assets/gov/british-columbians-our-governments/indigenous-people/aboriginal-peoples-documents/distinctions_based_approach_primer.pdfINUIT
MÉTIS
FIRST NATIONS
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PRELIMINARY OR PREPARATORY ACTIVITY
I would like to start today by inviting you to read a beautiful story by late Ojibway writer Richard Wagamese, whom you might already know. Amidst the novels, poems, and short stories he wrote over the years after having worked as a journalist for the Calgary Herald, one can find values, principles, and beliefs embedded in his works. One of such stories is from an anthology entitled "ONE NATIVE LIFE", published in 2009. This story is entitled "To Love This Country". You will find the story here.
I understand the story as an invitation to engage in dialogue, to move past our fears of focusing so much on our differences that we lose sight of our real purpose while we are here.
After reading it, take a moment to reflect on his work, and his words... think of the differences in his experiences and yours... but think also of the similarities you find in the story. The questions below are for you to reflect upon.
OPTIONAL: If you feel so inclined, post a brief comment in the Day 2 FORUM: Reflections on Richard Wagamese Story based on these questions.
Questions:
1) How were your senses involved while reading the story?
2) Were you able to relate to his experiences? If so, in what way(s). If not, why not?
3) What similarities/differences did you find in the story? ( i.e., values, beliefs, etc.)
REQUIRED ACTIVITY:
The ACTIVITY for today will be to watch two videos from the Indigenization Guide for Curriculum Developers published by BCCampus, focusing on making mistakes and how we learn from them.
After watching the videos, reflect on aspects of those experiences. Have you ever found yourself in a similar situation? What did you do? How did you overcome or work through your mishap? Did someone help you, advice you, guide you? Was it difficult?
Share your experience in a narrative form. The idea behind DAY 2 Our Shared Experiences is for us to merge pedagogical approaches based on our shared experiences. You can upload a document OR upload a recording with your voice.
If you want to record a video or only your voice, you can use the application in the FORUM page by clicking on the
icon (Kaltura).
* SUPPLEMENTARY RESOURCE:
I invite you to watch this video of Mr. Wagamese accepting the Matt Cohen Award in 2015, a couple of years before passing on to the Spirit world. If captions are not appearing (we are experiencing some glitches!), you can watch this video from YouTube and turn on CC. You can link to YouTube by clicking the video into full screen, and then click on the YouTube video arrow at the bottom right of Full Screen Mode.
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I hope you enjoy this story...
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[Time stamp focus - 13:50-17:00]
In this video, Papachase Cree Dr. Dwayne Donald and Jas Uppal, share some considerations regarding decolonization. You are welcome to watch the full video but I would like you to focus on the time stamp: 13:50-17:00 where both scholars share their views.
If captions are not appearing, please watch the video from YouTube where you can turn on CC. You can click on the YouTube arrow on the bottom right when in full screen mode to go directly to YouTube.
When talking about Decolonization, one might think that it is necessary to change what one has learned in terms of frameworks and pedagogies.
However, in some instances it might not be necessary to change what we know. What needs to change is the way in which we approach what we know. We need to reframe our understanding of the world, our place in it, and be willing to embody authenticity, humility, and openness.
AUTHENTICITY- When we engage in practice, we do it wholeheartedly not because we have to 'check the box' but rather because it is the right thing to do.
HUMILITY- To accept what we don't know about the history, the culture, the language, the belief systems, the values, and the identities of the Inuit, Métis, and First Nations people. To accept our mistakes without feeling 'offended' or 'attacked'.
OPENNESS- To be willing to learn, to listen, to dialogue, learn to respond instead of react. Ask yourself: How do I approach Indigenous Education (i.e., as factual, as relational, as information, as knowledge, etc.)?
A useful approach to reframing our worldview is the principle of Etuaptmumk, also known as "Two-eyed seeing" which was originally developed from the teachings of Chief Charles Labrador of Acadia First Nation, but it was Mi’kmaw Elders Murdena and Albert Marshall of the Eskasoni First Nation who first applied this notion in a Western setting.
The foundation of Etuaptmumk is to learn to see from one eye with the strengths of Indigenous knowledges and ways of knowing, and from the other eye with the strengths of Western knowledges and ways of knowing, ..."and to use both of these eyes together for the benefit of all.”
The Principles of ETUAPTMUMK can serve us as a starting point towards Decolonizing our worldview and our practices by using our unique strengths. Review the Principles and reflect on which ones resonate with you the most.
For today's activity, I invite you to reflect on these questions based on your unique strengths and your aspirations to decolonize your practice:
* What do I already know?
* What has worked? Why?
* What has not worked? Why not?
* How can I reframe my knowledge to decolonize my practice?
* Who am I vis-a vis Indigenous colleagues/students? Am I an ally, an advocate, a supporter, an enabler, an accomplice...?To do:
Create a visual representation in answer to these questions - and post in the Day 3 Forum: Visual Representations. You could use a Venn diagram, a circle with quadrants, a tree, a plant or flower local to your context, arrows pointing inwards and outwards, a container, a garden, and so forth. The idea behind this exercise is for us to think in non-linear ways.
Challenge yourself to think creatively, and represent your responses through an image.
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Now that we have reviewed paradigms, our own knowledge, and ways in which we can move forward learning from our mistakes and fears, I invite you to consider these pedagogical approaches to advance your decolonizing work within Education, which in the words of George Sefa Dei " should be driven by the pursuit of human liberation and freedom. Thus, a de-colonial and anti-colonial education can foster community building, tapping into the creativities and resourcefulness of local Indigeneities, intimately connected to the rich histories of the Land.(1)
The ACTIVITY for today will be to read Robin Wall-Kimmerer "The Covenant of Reciprocity".
Reflect on the ways she is describing relationships, which stem from one's sense of responsibility. Pay attention to how she identifies "resources".
Post a brief comment in the FORUM on what was relevant to you from the reading.
Complementary to the reading, today we will be reviewing these three constructs:
Relationships, Responsibilities, and Resources from an Indigenous perspective. As you review the definitions or descriptions offered from diverse sources, think back to the paradigms from Day 1, so as to elaborate a more holistic view of these values and principles. Please remember that the definitions offered below are not representative of every First Nations, Inuit or Métis community.
You might find the written resources lengthy. If you do not have time to review all of them within the course time frame, I offer them for your continued professional development. Please do not feel that you have to read every resource in this module in order to complete the course.
By now we know that the foundation of any decolonizing work we do ought to be the Relationships we establish in the communities where we live and work. As a starting point, think of the relationship(s) you have to the lands, the waters, and the fauna of the place where you dwell.
Reflect on the times when you have listened to or offered a Land Acknowledgement.
* What does it mean to you?
* [How] do you relate to the history of colonial violence in Canada (i.e., directly, indirectly, closely, distantly, etc.)?
* How do you understand the intersections of the Indian Act, the “Pass System”, Residential Schools, the Sixties Scoop, Murdered and Missing Indigenous Women and Girls, The Numbered Treaties, and other forms of colonial violence?
* What are the implications of these histories for your life & your work?RELATIONSHIPS
(If captions are not appearing, watch this videos directly from YouTube by clicking on the YouTube arrow at the bottom right of the screen when in full screen mode. Turn on CC.)
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After reflecting on your Relationships to the land, water, and fauna where you live, think of the Responsibilities you hold for living where you live, the responsibilities you hold where you work, and the responsibilities to the communities where you have established those relationships.
Not long ago, while in a sharing circle, one of my students asked what Right did he have to teach Indigenous Education (culture and language) given that he is not Indigenous, and he did not want to appropriate language or culture. While this was a genuine statement, this rationale could also reveal what Tupper (2013) calls ‘strategic ignorance’, what Malewski and Jaramillo (2011) identify as ‘epistemologies of ignorance’, and what Dion (2007) identifies as the ‘perfect stranger stance’: What non-Indigenous people do not know and what they refuse to know” (p. 331).
When the talking stone returned to me, I reframed the question, and asked the student: Do you think anything would change if, instead of asking "What is your Right", you asked yourself "What is my Responsibility as an educator, to teach Indigenous Education?"There was silence in the room, and there were heads nodding in agreement.
Aspiring to understand Responsibility from a philosophical perspective, feminist scholar Judith Butler invites us to think about what makes us mourn some lives and not others, what makes us care for some lives and 'discard' other lives; Butler invite us to think about when we are responsible for others and where those limits are established, how, and by whom.
Butler calls this "Responsibilization".
If captions are not appearing, watch this video from YouTube by clicking on the YouTube arrow at the bottom right of the screen when in full screen mode.
Reflect on this question:* What is our responsibility towards those whom we do not know, towards those who seem to test our sense of belonging or defy conventional norms of likeness?
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RESOURCES
Métis perspective
First Nations perspective
Inuit perspectiveThe links above will direct you to resources that, while mostly developed for the K-12 system, are useful for deepening our knowledge and understanding of many aspects of Indigenous cultures.
While not all of us work directly with students, we are all educators, and we can all apply these approaches to our contexts. As you reflect on these resources, think of what is already available for you at your institution. These resources could include funds, support, people, infrastructure, procedures, etc.
For example, what is available in the form of:
* Support for students (i.e., transitional programs; admission processes, funding, etc.)
* Community engagement (agreements, memoranda, consultation with communities, etc.). *
* Support for faculty and staff (academic Indigenization; student enrolment, expectations; curriculum development; ongoing professional development opportunities, etc.
* Support and engagement for Indigenous research (protocols, funding, etc.)
Citations
Dion, S. D. (2007). Disrupting molded images: Identities, responsibilities and relationships–Teachers and Indigenous subject matter. Teaching Education, 18, pp. 329-342.
Malewski, E., & Jaramillo, N. (2011). Epistemologies of ignorance in education. Information Age.
Tupper, J. (2013). Disrupting ignorance and settler identities: The challenges of preparing beginning teachers for treaty education. InEducation, 17 (3), 38-55
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"Before connecting, understanding, or implementing Indigenous teachings, beliefs, and practices, a deeper sense of self-awareness is crucial".(1)
With these words, African scholar Dr. George Sefa Dei, reminds us of the need to first and foremost, develop an awareness of self prior to any attempts to decolonize, Indigenize or reframe our curricula.
"To reframe a decolonial curriculum", he says, "educators must question omissions, negations, and absences in the school curriculum, striving to provide comprehensive critical knowledge that accounts for the diversity of human experiences and histories."(1)
Today is the last day of our micro-course. As you continue to navigate the waters, lands, and spaces where you situate yourself and your work, I invite you to read or watch anthropologist Wade Davis describing the ways in which we are all interconnected; how we belong to the same origins; how our ancestors are related...
As you move forward with your work, developing awareness of self, of your surroundings, of your accountabilities, developing a sense of belonging, a commitment to decolonizing by advancing your knowledge, your relationships, and your personal growth, reflect on what you have gained along the way, and how those learnings will support you and your work.
As a final ACTIVITY, I invite you to post on the FORUM at least three ways in which you will continue to decolonize your work. Remember that all learning takes patience and time whether it is learning to drive, to play an instrument or to teach...
Be encouraged by what you already know. Be humble and accept what you don't know. And be gentle with yourself as you move forward. As long as you have a good heart and honest intentions, be reminded of the words by Elder Victor Underwood from W̱SÁNEĆ who says "There is no wrong way to do what is RIGHT".
Thank you for your time, and for commitments. Thank you for being available to yourself...
Wishing you the Best,
Carmen
