1. Decolonizing your pedagogy
Lauren Stelmaschuk
Taken from: Decolonizing Pedagogies Teacher Reference Booklet
By Heather E. McGregor, 2012
And
Aboriginal Worldviews and Perspectives in the Classroom: Moving Forward
By Province of BC, 2015

2. Acknowledgement of Traditional Territory
I would like to begin by acknowledging that the land on which we gather is the traditional unceded territory of the Lheidli T'enneh. The word Lheidli means “where the two rivers flow together” and T’enneh means “the people”
First, we have used the term Aboriginal with the knowledge that there is not a consensus about whether or not it is an appropriate term. Some of our partners like the term because it is inclusive (of First Nations, Métis, and Inuit groups). Others do not like the term because it was imposed by others and suggests a homogeneity that does not exist. We acknowledge that there is a movement across the country for Indigenous Peoples to reclaim their original names in their own languages and recognize that this is an important step toward empowerment and a step closer to decolonization. At the same time, we have chosen to use the term Aboriginal in this document because we feel that the general principles and strategies are useful regardless of which communities are involved. We use this term with respect for individual preference in language and with recognition that there is no one Aboriginal culture or set of traditions. We also offer some guidelines and suggestions with respect to language and terminology because we know this is a daunting area for many service providers.

3. The Role of the Teacher
“The teacher has an important role in contributing to truth, reconciliation, and healing.”

4. The Role of the Teacher
“Racism is a major challenge. Overcome this by being courageous and relentless in addressing it, identifying it when we see it, and teaching our children well. Model a better way to behave, take individual responsibility to improve self and the area around you. Address racism through cultural teachings of respect, patience, and self-regulation.”
Racism is an on-going challenge for our students and our teachers. We need to see it, respond proactively to it and overcome it through education. This topic surfaced at every gathering and we can make the difference by modeling and teaching more inclusively and designing our curriculum and learning experiences with this in mind.

5. This image was graciously donated by SD 44 and is a guiding document in that district. It highlights the circle of building indigenization within a school system. IT is the responsibility of the “indigenous centric” to ease the hostility and show the importance of decolonization.

6. Self-Reflection check in: where are you?
How does this relate to the last slide?
Where are there opportunities for growth?

7. Stepping stones to Cultural Competence
“Cultural unsafety”
"Cultural knowledge"
"Cultural awareness"
"Cultural sensitivity"
"Cultural competence".
Borrowed from:
"Cultural knowledge" means that you know about some cultural characteristics, history, values, beliefs, and behaviors of another ethnic or cultural group. "Cultural awareness" is the next stage of understanding other groups -- being open to the idea of changing cultural attitudes. "Cultural sensitivity" is knowing that differences exist between cultures, but not assigning values to the differences (better or worse, right or wrong). Clashes on this point can easily occur, especially if a custom or belief in question goes against the idea of multiculturalism. Internal conflict (intrapersonal, interpersonal, and organizational) is likely to occur at times over this issue. Conflict won't always be easy to manage, but it can be made easier if everyone is mindful of the organizational goals. "Cultural competence" brings together the previous stages -- and adds operational effectiveness. A culturally competent organization has the capacity to bring into its system many different behaviors, attitudes, and policies and work effectively in cross-cultural settings to produce better outcomes.

8. Defining terms Decolonizing
a critical response to imperialism and colonialism (including underlying assumptions, motivations, values);
working to advance the interests of Indigenous peoples by transforming what is important in settler societies;
involves more than changes to formal political power, requires long-term changes to all structures in society (ie. education);
not only an Indigenous concern, has deep implications for settler societies; and,
desired outcome is re-centering of Indigenous ways of knowing, being and doing
Pedagogies
approaches to teaching and learning;
the process through which knowledge is produced; and,
the transformation of consciousness that takes place through interaction of teacher, learner and knowledge they produce together

9. Decolonizing PEdagogy
help learners come to recognize and know the structures of colonization and their implications; while engaging in activities that disrupt those structures on an individual and collective level;
result in the re-centring of Indigenous ways of knowing, being and doing;
facilitate engagement with possibilities for making change in the world;
particularly in the interests of supporting Indigenous self-determination.

10. Discussion Break How do these terms, as defined, sit with you?
What does it mean to your practice to “decolonize”?

11. What does research say about why decolonizing pedagogies are needed?
Indigenous educational theory and research emphasizes:
acknowledgement of the history of wrongdoing and mistreatment towards Indigenous peoples by the government and other forces (ie. capitalism);
the importance of Indigenous peoples’ involvement in educational decision making regarding their own systems of education;
recognition and inclusion of Indigenous ways of teaching and learning;
the importance of parents, Elders and a commitment to community in building educational capacity;
respect for the environment, all of its inhabitants and more sustainable relationships therein;
decolonizing research and education from pre-school to post-secondary; and,
investment in preservation and vitality of Indigenous language and culture.

12. Themes
Themes emerged that demonstrated ways in which teachers can implement changes in their classroom.
In order to do this well, the education system and the community need to support them.
The brown section of this diagram illustrates classroom strategies, and the blue section represents characteristics of a responsive school system. Let’s look at some of the classroom pieces first.

13. Themes
Themes include Awareness of History, Local Focus, Engagement with the Land, Nature, the Outdoors, the Power of Story, Experiential Learning, Emphasis on Identity…common themes that are part of the toolbox of all good teachers.
Think about a time when you experienced one of these strategies or when the theme was part of your teaching strategy.

14. Themes
Attributes of Responsive Schooling surfaced such themes as Role of the Teacher, Teacher Preparation, Leadership and Staffing and a Positive Learner Centred Environment

15. Discussion Break Where do you have the most impact?
How or Where can we work to improve the system
and outcomes for all learners?

16. What does it mean to use decolonizing pedagogies
Kanu’s list of Aboriginal Pedagogies
Kanu’s Ways to Create a Positive Learning Environment
stories as a teaching method
openness for students to speak honestly
sharing/talking circles
encouraging students to listen to each other
learning scaffolds that support differing
sense of belonging and community
learning styles and incorporate
students don’t feel unsafe
Aboriginal content
teachers respect student silence
field (land) trips
opportunity to counter stereotypes
guest speakers
help students explore themselves and their values
activities that accommodate multiple
learning styles
opportunities for student decision making and problem- solving

17. Examples of decolonized pedagogical practice
engaging with content that illustrates the rights of Aboriginal peoples and allows Aboriginal learners to be empowered;
facilitating opportunities to learn from place (or the local land and community);
an understanding of local customary protocols and community expectations;
inclusion of Elders in instruction, for storytelling, Indigenous language instruction, ceremonies and other pedagogies for learning consistent with Aboriginal pedagogy;
taking students into the bush or onto the land/sea;
employing community members to carry out instruction or co-instruction with the teacher in language, arts, environmental knowledge, governance, etc.;
using learning resources or materials that do not perpetuate colonial myths and stereotypical representations;
asking Aboriginal community members for suggestions of appropriate resources or materials that are culturally- and locally relevant;
matching teachers with an Aboriginal mentor from the community to help with networking and creating the right environment for opportunities like Aboriginal community instruction.

18. Emphasis on Identity
“Encourage student self-awareness grounded in knowledge of family origins, cultural background, place of origin, and other identity ‘markers.’ Student self-expression is an opportunity to address and revisit this theme at various stages during their K-12 schooling.”

19. Indicators of Success We’ll know we’re successful when:
We see increased numbers of non-Indigenous people taking direct personal responsibility for their own decolonization and reconciliation
When any Indigenous person who has an education doesn’t feel obligated to fight for the rights of Indigenous people
When teachers see the relevance of Aboriginal knowledge, and when kids believe in themselves and are confident learners
Participants created a vision of what education could look like if we implement some of these changes.
We will have an increased awareness of where each of us is at in our own learning journey and actions that we are taking due to this new awareness.

20. Indicators of Success
The voice of youth (including Aboriginal youth) is present and heard as part of district educational decision making
We see decision makers in community and in school districts recognizing that they have a role in reconciliation and making decisions with this as a fundamental consideration
We no longer have “Aboriginal curriculum” and other curriculum – we just have curriculum

21. Indicators of Success
Indigenous languages are heard on school announcements and at celebrations, and seen on newsletters and the school website
The values underlined in district Enhancement Agreements guide educators’ work with all students
Teachers regularly ask for and receive professional development and support in Aboriginal education
Students’ own ideas of success are taken into account

22. Discussion Break Where have you been successful in this process?
What is your next step?

23. Resources “Decolonizing Pedagogies Teacher Reference Booklet”
Access the AWP resource booklet
Ministry-produced learning resources and curriculum materials
FNESC documents and videos