This Educator’s Guide was created to supplement the text Activating the Heart: Storytelling, Knowledge Sharing, and Relationship (Waterloo, ON: Wilfrid Laurier Press, 2018) edited by Julia Christensen, Christopher Cox, and Lisa Szabo-Jones. The book is divided into three sections: Storytelling to Understand, Storytelling to Share, and Storytelling to Create. In each section is a collection of chapters that address the theme of the section, how it relates to storytelling, the importance of relationships, and Indigenous knowledge frameworks and ways of knowing. This Educator’s Guide is set up to address the big ideas in each of the sections through learning experiences that are presented through suggested provocations and learning activities. We hold that storytelling’s emphasis on listening creates a reflective, responsive space that opens up the problem to dialogue and to processual and adaptive thinking. In this way, Activating the Heart pays specific attention to the significance of storytelling in Indigenous knowledge frameworks … (xiii) In thinking about the quotation above, we ask that as educators we are mindful of our own relationship to stories and storytelling in our lives. As part of the learning to navigate this book, teachers are encouraged to reflect upon their own relationship to stories and storytelling. The following guiding questions can facilitate teachers to be reflective upon the ways in which stories are told throughout the book:
• What is story? Why do stories matter?
• Whose stories are being told? By whom?
• How does relationship to land, self, and others influence the “creation, performance, re-narration, and sharing of stories” (Todd, p. 161) in your life?
• Whose voices, stories, and beliefs are present? And whose voices, stories, and beliefs are missing?
• How can Indigenous voices remain authentic when Indigenous stories are told by the settler other?
Download the Educator's Guide PDF here
Acknowledging the Land
In many of the chapters the authors talk about places, spaces, locations and/or land, and the relationship between the land, themselves, and the Indigenous and non-Indigenous people historically and currently living on the land they write about. Part of the work of Reconciliation is to engage in acknowledging the Indigenous land (territory) on which we currently live, learn, and stand. Acknowledging the land is a tradition that Indigenous Peoples on Turtle Island (North America) have engaged with for centuries, and is a practice that should be embedded in schools. As part of both the teacher’s and students’ learning, it is highly recommended they learn the Land Acknowledgement where they are situated, and to reflect upon the significance of this act so that it goes beyond mere words on a page or words spoken. It is also 5 Introduction NOTE: Throughout this curriculum we ask teachers and students to be mindful and honour the symbols and cultures explored in order to avoid Indigenous appropriation. Appropriation refers to using Indigenous symbols or cultural practices in a way that may cause emotional, spiritual, or cultural harm. It is therefore important to know and understand the stories in order to honour and show respect. suggested they acknowledge the lands and territories where the research, writing, and storytelling took place (Northwest Territories, British Columbia, and Alberta).
Curriculum Connections
This document was created to support the First Nations, Métis, and Inuit Studies Grades 9–12 Curriculum (Ontario Ministry of Education, Revised 2019). Courses include Understanding Contemporary First Nations, Métis and Inuit Voices (Grade 11 NBE3U), Contemporary First Nations, Métis and Inuit Issues and Perspectives (Grade 11 NDA3M), and Contemporary Indigenous Issues and Perspectives in a Global Context (Grade 12 NDW4M). Activating the Heart would also support learning in college and university courses based in First Nations, Métis, and Inuit perspectives as well as learning in qualitative methodologies undergraduate and graduate courses.
Possible Learning Strategies for Decolonizing/Indigenizing the Classroom
Circles represent important principles in many Indigenous world views and belief systems, namely, interconnectedness, equality, and continuity. According to traditional teaching, the seasonal pattern of life and renewal and the movement of animals and people were continuous, like a circle, which has no beginning and no end. Circles suggest inclusiveness and the lack of a hierarchy. They are found throughout nature—for instance, in the movement of the seasons and the sun’s movement from east to west during the day. Circles are also used in the construction of teepees and sweat lodges; and the circular willow hoop, medicine wheel, and dream catcher are powerful symbols. TALKING CIRCLES Talking circles symbolize completeness and equality. All circle participants’ views must be respected and listened to. All comments directly address the question or the issue, not the comments another person has made. In the circle, an object that symbolizes connectedness to the land—for example, a stick, a stone, or a feather—can be used to facilitate the circle. Only the person holding the “talking stick” has the right to speak. Participants can indicate their desire to speak by raising their hands. Going around the circle systematically gives everyone the opportunity to participate. Silence is also acceptable—any participant may choose not to speak. Using Talking Circles in the Classroom Have students sit in a circle and ask them to identify circles that they have noticed in nature during each season. Discuss the significance of the circle to Indigenous peoples. Introduce the talking circle and the talking stick, and discuss appropriate behaviour in the circle. Have students discuss how to be a responsible member of a talking circle, and use a Y-chart to record their ideas. Possible Prompts for Facilitation What should a talking circle sound like? How should it feel to participate in one? Conduct talking circles in the classroom to discuss current issues, build trust among students, and/or discuss responses to stories. Talking circles should last from seven to ten minutes, but could be longer if an issue or topic requires more time. Sample topics: what makes me happy, sad, angry, or excited; my favourite activities and why they are favourites; why my friend is special; why my family is important to me; what this story reminds me of; who this character reminds me of; which other book this one reminds me of and why. Source: Aboriginal Perspectives—The Teacher’s Toolkit www.edu.gov.on.ca/eng/aboriginal/strategygr01lancircle.pdf 11 Educator’s Guide: Activating the Heart
NOTE: Throughout this curriculum we ask teachers and students to be mindful and honour the symbols and cultures explored in order to avoid Indigenous appropriation. Appropriation refers to using Indigenous symbols or cultural practices in a way that may cause emotional, spiritual, or cultural harm. It is therefore important to know and understand the stories in order to honour and show respect.
NOTE: Throughout this curriculum we ask teachers and students to be mindful and honour the symbols and cultures explored in order to avoid Indigenous appropriation. Appropriation refers to using Indigenous symbols or cultural practices in a way that may cause emotional, spiritual, or cultural harm. It is therefore important to know and understand the stories in order to honour and show respect.
Curriculum Link to the Truth and Reconciliation Commisson (TRC) Calls to Action
By critically exploring the Calls to Action of the Truth and Reconciliation Commission and listening to the perspectives of Indigenous Peoples, readers will be able to deepen their understanding of current Turtle Island Indigenous perspectives in order to be responsive to all learners, particularly those who are First Nations, Métis, or Inuit. This document is in direct relation to the Truth and Reconciliation Commission (TRC) Calls to Action for Education 62 and 63: Education for Reconciliation 62. We call upon the federal, provincial, and territorial governments, in consultation and collaboration with Survivors, Aboriginal peoples, and educators, to: i. Make age-appropriate curriculum on residential schools, Treaties, and Aboriginal peoples’ historical and contemporary contributions to Canada a mandatory education requirement for Kindergarten to Grade Twelve students. ii. Provide the necessary funding to post-secondary institutions to educate teachers on how to integrate Indigenous knowledge and teaching methods into classrooms. iii. Provide the necessary funding to Aboriginal schools to utilize Indigenous knowledge and teaching methods in classrooms. iv. Establish senior-level positions in government at the assistant deputy minister level or higher dedicated to Aboriginal content in education. 63. We call upon the Council of Ministers of Education, Canada to maintain an annual commitment to Aboriginal education issues, including: i. Developing and implementing Kindergarten to Grade Twelve curriculum and learning resources on Aboriginal peoples in Canadian history, and the history and legacy of residential schools. ii. Sharing information and best practices on teaching curriculum related to residential schools and Aboriginal history. iii. Building student capacity for intercultural understanding, empathy, and mutual respect. iv. Identifying teacher-training needs relating to the above.
TRC Calls to Action
http://www.trc.ca/websites/trcinstitution/File/2015/Findings/Calls_to_Action_English2.pdf Ontario’s Well-Being Strategy for Education http://www.edu.gov.on.ca/eng/about/WBDiscussionDocument.pdf Ontario’s Education Equity Action Plan http://www.edu.gov.on.ca/eng/about/education_equity_plan_en.pdf