Campbell, M., et al. (1992). Strategies for survival. In Give Back: First Nations perspectives on cultural practice. (Gallerie Women Artists’ Monographs, No. 11). Gallerie Publications.

Canadian Broadcasting Corporation. (2012). 8th Fire: Aboriginal Peoples, Canada and the way forward (TV series and interactive website with teaching resources; videos available to Curio.ca subscribers only, or for purchase on iTunes). https://curio.ca/en/collection/8th-fire-1615/

Dashuk, J. (2014). Clearing the plains: Disease, politics of starvation, and the loss of Aboriginal life. University of Regina Press.

Fletcher, W. (2011). A dialogue on the history and legacy of the Indian Residential Schools

King, T. (2003). The truth about stories: A Native narrative. House of Anasi Press. Podcast available at CBC – Massey Lectures: http://www.cbc.ca/radio/ideas/the-2003-cbc-massey-lectures-the-truth-about-stories-a-native-narrative-1.2946870

King, T. (2012). The inconvenient Indian: A curious account of Native people in North America. Anchor Canada.

McFarlane, P., & Schabus, N. (eds.). (2017). Whose land is it anyway? A manual for decolonization. Federation of Post-Secondary Educators of BC.

Miller, B. G. (ed). (2008). Be of good mind. Essays on the Coast Salish. UBC Press.

St. John, M. (director). (2016). Colonization road. Canadian Broadcasting Corporation. https://www.cbc.ca/documentarychannel/docs/colonization-road

Thomas, R., & Green, J. (2007). A way of life: Indigenous perspectives on anti-oppressive living. First Peoples Child and Family Review, 3(1), 91–104. Retrieved from https://fpcfr.com/index.php/FPCFR/article/view/27

Context

Absolon, K. E. (2011). Kaandossiwin: How we come to know. Fernwood Publishing.

Armstrong, J., & Cardinal, D. (1991). The native creative process: A collaborative discourse. Theytus Books.

Battiste, M., & Henderson, J. Y. (2000). Protecting Indigenous knowledge and heritage: A global challenge. Purich Press.

Blackstock, C. (2011). The emergence of the breath of life theory. Journal of Social Work Values and Ethics, 8(1). https://www.jswve.org/wp-content/uploads/2011/01/10-008-109-JSWVE-2011.pdf

Cajete, G. (1993). Look to the mountain: An ecology of Indigenous education. Kivaki Press.

Fixico, D. (2003). The American Indian mind in a linear world: American Indian studies and traditional knowledge. Routledge.

Ghostkeeper, E. (2007). Spirit giving: The concept of spiritual exchange. Writing on Stone Press.

Hansen, J. G., & Antsanen, R. (2016). Elders’ teachings about resilience and its implications for education in Dene and Cree communities. International Indigenous Policy Journal, 7(1). https://ir.lib.uwo.ca/iipj/vol7/iss1/2/

Hart, M. A. (2002). Seeking Mino-Pimatisiwin: An Aboriginal approach to helping. Fernwood Publishing.

Maddison, S. (2013). Indigenous identity, “authenticity” and the structural violence of settler colonialism. Identities: Global studies in culture and power, 20(1), 288–303. https://doi.org/10.1080/1070289X.2013.806267

Regan, P. (2011). Unsettling the settler within: Indian residential schools, truth telling, and reconciliation in Canada. UBC Press.

Restoule, J. P., & Chaw-win-is. (October 2017). Old ways are the new way forward: How Indigenous pedagogy can benefit everyone (Reflection paper prepared for the Canadian Commission for UNESCO). http://lss.yukonschools.ca/uploads/4/5/5/0/45508033/20171026_old_ways_are_the_new_way_forward_how_indigenous_pedagogy_can_benefit_everyone_final.pdf

Sensoy, Ő., & DiAngelo, R. (2012). Is everyone really equal? An introduction to key concepts in social justice education. Teachers College Press.

Smith, L. T. (2012). Decolonizing methodologies: Research and Indigenous Peoples (2nd ed.). Zed Books.

Stonechild, B. (2006). The new buffalo: The struggle for Aboriginal post-secondary education in Canada. University Press.

Wilson, S. (2008). Research is ceremony: Indigenous research methods. Fernwood Publishing.

Application

Brokenleg, M., et al. (1990). Reclaiming youth at risk: Our hope for the future. National Educational Service.

Centre for Teaching, Learning and Technology, University of British Columbia. (2016). Time and place at UBC: Our histories and relations. http://timeandplace.ubc.ca/user-guide/introduction/

Canadian Broadcasting Corporation. Beyond 94: Truth and reconciliation in Canada. https://newsinteractives.cbc.ca/longform-single/beyond-94?&cta=1

Doran, A. (April 2017). How to be an ally to Indigenous People (Blog post, Indigenous Perspectives Society). http://ipsociety.ca/2017/04/

First Nations and Indigenous Studies, University of British Columbia. (2007). What I learned in class today: Aboriginal issues in the classroom (Research project with student videos). https://intheclass.arts.ubc.ca/

Fraser, C., & Komarnisky, S. (August 4, 2017). 150 acts of reconciliation for the last 150 days of Canada’s 150. http://activehistory.ca/2017/08/150-acts-of-reconciliation-for-the-last-150-days-of-canadas-150/

Gehl, L. (n.d.). Ally bill of responsibilities. https://www.lynngehl.com/ally-bill-of-responsibilities.html

Joseph, R. (Chief Dr.). (2016). Healing a nation through truth and reconciliation. TEDXEastVan. https://youtu.be/rJQgpuLq1LI

KAIROS Canada. (1997). The KAIROS blanket exercise. https://www.kairosblanketexercise.org/

Kuokkanen, R. (2007). Reshaping the university: Responsibility, Indigenous epistemes, and the logic of the gift. UBC Press.

Pete, S. (2016). 100 ways: Indigenizing and decolonizing academic programs. Aboriginal Policy Studies, 6(1) 81–89. https://journals.library.ualberta.ca/aps/index.php/aps/article/view/27455/pdf

Younging, G. (2018). Elements of Indigenous style: A guide for writing by and about Indigenous Peoples. Brush Education.

Archibald, J. (2008). Indigenous storywork: Educating the heart, mind, body and spirit. UBC Press.

Barnhardt, R., & Kawaglay, A. O. (2005). Indigenous knowledge systems and Alaska Native ways of knowing. Anthropology and Education Quarterly, 36(1), 8–23. https://www.jstor.org/stable/3651306

Baskin, C. (2016). Strong helpers’ teachings: The value of Indigenous knowledges in the helping professions (2nd ed.). Canadian Scholars’ Press.

Battiste, M. (2013). Decolonizing education: Nourishing the learning spirit. Purich Publishing.

Bopp, M., Brown, L., & Robb, J. (2017). Reconciliation within the academy: Why is Indigenization so difficult? Four Worlds Centre for Development Learning.

Brant, J. (2017). Cultural appropriation of Indigenous Peoples in Canada. Historica Canada. http://www.thecanadianencyclopedia.ca/en/article/cultural-appropriation-of-indigenous-peoples-in-canada/

Brown, B. (2017). Braving the wilderness: The quest for true belonging and the courage to stand alone. Random House.

Colleges and Institutes Canada. (2015). Indigenous education protocol for colleges and institutes. https://www.collegesinstitutes.ca/what-we-do/our-priorities/accelerating-reconciliation/indigenous-education-protocol/

Deloria, V. (1973). God is Red: A Native view of religion. Grosset & Dunlap.

Dion, S. D. (2007). Disrupting Molded Images: Identities, responsibilities and relationships—teachers and indigenous subject material. Teaching Education, 18(4), 329–342. https://doi.org/10.1080/10476210701687625

Dion, S. (2009). Braiding histories: Learning from Aboriginal Peoples’ experiences and perspectives. UBC Press.

First Nations Education Steering Committee & First Nations Schools Association. (2016). Authentic First Peoples resources: K–9. http://www.fnesc.ca/wp/wp-content/uploads/2016/08/PUBLICATION-61460-FNESC-Authentic-Resources-Guide-2016-08-26.pdf

First Nations Studies Program, University of British Columbia. (2009). Land and rights. In Indigenous Foundations. https://indigenousfoundations.arts.ubc.ca/land__rights/

Goulet, L.M., & Goulet, K.N. (2014). Teaching each other: Nehinuw concepts and Indigenous pedagogies. UBC Press.

Khelsilem. (2015). Khelsilem’s Tips for Acknowledging Territory 1.0 [blog post]. http://liberatedyet-blog.tumblr.com/post/106089801816/khelsilems-tips-for-acknowledging-territory-10

Kirkness, V. J., & Barnhardt, R. (2001). First Nations and higher education: The Four R’s – Respect, Relevance, Reciprocity, Responsibility. In R. Hayoe and J. Pan. (eds.), Knowledge across cultures: A contribution to dialogue among civilizations. Comparative Education Research Centre, University of Hong Kong. https://www.uaf.edu/ankn/publications/collective-works-of-ray-b/Four-Rs-2nd-Ed.pdf

McGloin, C. (2015). Listening to hear: Critical allies in Indigenous studies. Australian Journal of Adult Learning, 55(2), 267–282. https://ro.uow.edu.au/lhapapers/2070/

O’Connor, J. (2018, March 29). Inuit oral historian had “critical role” in solving mystery of doomed Franklin expedition. National Post. http://nationalpost.com/news/inuit-oral-historian-had-critical-role-in-solving-mystery-of-doomed-franklin-expedition

Ormiston, T. L. (2012). Yan gaa duuneek: An examination of Indigenous transformational leadership pedagogies in BC higher education [Doctoral dissertation, University of British Columbia]. https://open.library.ubc.ca/cIRcle/collections/ubctheses/24/items/1.0073207

Province of British Columbia. (2015). Aboriginal worldviews and perspectives in the classroom: Moving forward. Queen’s Printer. https://www2.gov.bc.ca/assets/gov/education/administration/kindergarten-to-grade-12/indigenous-education/awp_moving_forward.pdf

Royal Commission on Aboriginal Peoples. (1996). Report of the Royal Commission on Aboriginal Peoples; Volume 3: Gathering Strength. Minister of Supply and Services Canada. http://data2.archives.ca/e/e448/e011188230-03.pdf

Sanchez, L. (2010). Positionality. In B. Warf, ed., Encyclopedia of geography. Sage Publications. http://sk.sagepub.com/reference/geography/n913.xml

Suler, J. (2013). Empty your cup. In Zen stories to tell your neighbours. https://johnsuler.com/pdfs/zenstories.pdf

Truth and Reconciliation Commission of Canada. (2015). What we have learned. Principles of truth and reconciliation. http://www.trc.ca/assets/pdf/Principles%20of%20Truth%20and%20Reconciliation.pdf

Universities Canada. (2015, June 29). Universities Canada principles on Indigenous education. https://www.univcan.ca/media-room/media-releases/universities-canada-principles-on-indigenous-education/

Worrall, S. (2017). How the discovery of two lost ships solved an Arctic mystery. National Geographic. https://news.nationalgeographic.com/2017/04/franklin-expedition-ship-watson-ice-ghosts

Ways that I can adapt this guide

Indigenous peoples throughout the world have sustained their unique worldviews and associated knowledge systems for millennia, even while undergoing major social upheavals as a result of transformative forces beyond their control. Many of the core values, beliefs and practices associated with those worldviews have survived and are beginning to be recognized as having an adaptive integrity that is as valid for today’s generations as it was for generations past. The depth of indigenous knowledge rooted in the long inhabitation of a particular place offers lessons that can benefit everyone, from educator to scientist, as we search for a more satisfying and sustainable way to live on this planet. – Barnhardt and Kawagley (2005, p. 9)

• the spreading of disease to wipe out a healthy and thriving population and gain access to a land base
• the stripping of First Nations, Métis, and Inuit rights through policies and legislation, such as the Indian Act, historic treaties, the Scrip policy[footnote]Collections Canada Scrip Policy: https://www.collectionscanada.gc.ca/metis-scrip/index-e.html[/footnote] in Manitoba, and High Arctic relocation[footnote]High Artic relocation article: http://www.cbc.ca/news/canada/north/inuit-get-federal-apology-for-forced-relocation-1.897468[/footnote]
• assimilation and cultural genocide through the forcing of numerous generations of Indigenous children into the residential school system
• the reserve system, which has affected relationships, consultation, and governance

• Indigenous Peoples are among the youngest and fastest-growing populations in the country.
• The apologies for the residential school policy and system and the release of the 94 Calls to Action [PDF][footnote]TRC Calls to Action: http://trc.ca/assets/pdf/Calls_to_Action_English2.pdf[/footnote] from the Truth and Reconciliation Commission are pathways to truth-telling and reconciliation.
• Indigenous land rights and title are being reaffirmed through landmark court decisions, international declarations, and tripartite treaty negotiations.
• First Nation, Métis, and Inuit communities are revitalizing traditions and language and building capacity for self-determination.

…who will listen to the trees, the animals and birds, the voices of the places of the land? As the long forgotten people of the respective continents rise and begin to reclaim their ancient heritage, they will discover the meaning of the lands of their ancestors. – Deloria (1973, p. 300–301)

• Camosun College – IST 250: QĆÁSET Indigenous Cultural Camp[footnote]QĆÁSET Indigenous Cultural Camp: http://camosun.ca/learn/calendar/current/web/ist.html[/footnote]: QĆÁSET is a SENĆOŦEN word meaning “spiritual renewal.” This course brings Indigenous and non-Indigenous students together to operate within an Indigenous experiential learning praxis cycle: experiencing (engagement in “real-life” learning experiences), reflecting (internalization of the experience), making meaning (analysis of the experience), and acting (application of experience to other “real-life” situations). This course brings together Indigenous and non-Indigenous students and provides the opportunity to engage with Indigenous knowledge systems.
• University of Northern British Columbia – First Nations Studies Program (FNST) experiential learning courses[footnote]Experiential learning courses: https://www.unbc.ca/first-nations-studies/experiential-learning-courses[/footnote] (winter, spring, summer semesters): The FNST offers a variety of 100- to 400-level courses, designed and delivered in co-operation with various Dakelh communities. Each year a different element of Indigenous epistemology is explored, from traditional technologies to environmental stewardship. This four-minute video explores the pedagogy and transformational learning during the first offering in 2013: Experiential UNBC Course Leads to Cultural Milestone for Northern BC First Nation.[footnote]Experiential UNBC Course Leads to Cultural Milestone for Northern BC First Nation: https://youtu.be/KDRa_QRhgfE[/footnote]

The fear of offending, the fear of introducing controversial subject material, the fear of introducing content that challenges students’ understanding of the dominant stories of Canadian history all support the claim for the position of perfect stranger. Dominant stories that position Aboriginal people as, for example, romanticised, mythical, victimised, or militant Other, enable non-Aboriginal people to position themselves as respectful admirer, moral helper, protector of law and order. (2007, p. 331)

• Since the 1990s, the provincial government has implemented frameworks and action plans [PDF][footnote]BC government action plan: https://www2.gov.bc.ca/assets/gov/education/post-secondary-education/aboriginal-education-training/aboriginal_action_plan.pdf[/footnote] to increase Indigenous student success in public post-secondary institutions.
• Indigenous voice and activism in post-secondary institutions have supported the development of principles and protocols, such as the Universities Canada Principles on Indigenous Education[footnote]Universities Canada Principles on Indigenous Education: https://www.univcan.ca/media-room/media-releases/universities-canada-principles-on-indigenous-education/[/footnote].

A productive pedagogical approach therefore is to build into courses a methodology that reminds students – and teachers – that dis-ease can be a valuable starting point for a more healthy alliance with Indigenous people…[L]istening – or hearing – what the “other” has to say, in fact, must be a risk-taking venture in order for a change in thought, perception and action to occur. If we are only to hear what is safe or familiar, there will be no conflict, no “poles of contradiction”, no impetus or motivation for transformation. (p. 276-277)

• There is not one knowledge – this requires that we move away from normalizing a Western approach to knowledge acquisition to accepting and respecting that other knowledges are part of the learning experience (pp. 7–8). This diversity helps all learners.

• Not all knowledge is literate – this requires that we create a space for different ways of learning knowledge in orality and “culturally [accommodating] ... how knowledge is constructed and passed on to others” (p. 9).

• Learning is not a passive process of receiving knowledge from the expert or “sage on stage.” Learning and teaching is a two-way process, between the student and teacher, of exploring other levels of understanding. Learning is “sense-making and skill-building through active participation in the world around them” (p. 11).

• This requires that we shift our practice to working with Indigenous Peoples and communities to facilitate a “more hospitable environment” (p. 13) across the institution, across programs, and in the classroom.

The relationship is not only the relationship that we have person to person between the people who are leading the class and receiving teachings in the class, but the relationship amongst the members of that immediate community. As well, what is emergent in a relationship that people find themselves within the space within which they find themselves. And the space is, in this case, not just the university but the land that we’re on and the community that we’re a part of.

• Create an atmosphere where Indigenous land and traditional territories are known about and acknowledged. Conversations about positionality are invited and modelled, and there are opportunities to share what you know and acknowledge what you do not know, openly and respectfully.
• Reflect on how you honour Indigenous perspectives in your classroom. How will you set up the space prior to a visit from an Elder or Indigenous knowledge keeper? How will you maintain this relationship after their visit? Consider ways to reciprocate something of yourself in this visit. How will you give back and reinforce this relationship with Indigenous knowledge systems? Be a mentor and model for students to show how an Indigenous way of being can build good relationships.
• Participate in acts of generosity. Set up the classroom space so that not only are you and students receiving knowledge but you are also thinking about ways to share what you are learning. One way to do this is to ask, what are the responsibilities that we have as a class after a guest visit? Another way is to ask students, what is one thing you have contributed to the class, and what is one thing you will take away with you?
• Model humility. When you create a culturally safe space in which to discuss Indigenous perspectives on contemporary realities, you also create a “brave space” where opposing views can be shared “with honesty, sensitivity, and respect” (Arao & Clemens, 2013, p. 135). This is a vulnerable space for you as the teacher, because you co-create shared learnings based on multiple viewpoints and truths.
• Accept teachings. In a learning relationship, accept your mistakes and be open to receiving guidance from Indigenous colleagues and community educational partners. Guidance can be subtle and may arise as a gentle reminder or kind correction.
• Ensure that Indigenous knowledge systems are included in a way that does not cause appropriation and harm. Appreciating, rather than appropriating, Indigenous knowledge systems “is characterized by a meaningful and informed engagement that includes acknowledgement and permission” (Brant, 2017). This also means positioning Indigenous knowledge systems; so when sharing Indigenous scholarship and stories, state the cultural location – for example:
  • “Micmaq scholar, Marie Battiste, describes cognitive imperialism as …”
  • “Ojibwe writer, Richard Wagamese, in his book Indian Horse explores the …”
  • “In this Big Thinking talk, Dr. Leroy Littlebear, Blackfoot philosopher and scholar, discusses how Cree metaphysics …”

• present authentic First Peoples voices (i.e., are created by First Peoples or through the substantial contributions of First Peoples);
• depict themes and issues that are important within First Peoples cultures (e.g., loss of identity and affirmation of identity, tradition, healing, role of family, importance of Elders, connection to the land, the nature and place of spirituality as an aspect of wisdom, the relationships between individual and community, the importance of oral tradition, the experience of colonization and decolonization); and
•  incorporate First Peoples story-telling techniques and features as applicable (e.g., circular structure, repetition, weaving in of spirituality, humour).

1. Elevate Indigenous polity (society, governance, and jurisdiction)
2. Practise unceded territory, don’t just talk about it
3. Move the yardstick – centre yourself and your role in the acknowledgement
4. Don’t insert yourself into internal politics by only sharing one perspective
5. Make mistakes so you can learn

Reconciliation requires constructive action on addressing the ongoing legacies of colonialism that have had destructive impacts on Aboriginal peoples' education, cultures and languages, health, child welfare, the administration of justice, and economic opportunities and prosperity. (2015, p. 3)

How to use and adapt this guide

• Towards Indigenizing Higher Education video series,[footnote]Towards Indigenizing Higher Education video series: https://towards-indigenizing.trubox.ca/session-videos/[/footnote] facilitated by Thompson Rivers University – Teachers and students share their experiences with Indigenized course content and practice.
• Reconciliation through Indigenous Education: Massive Open Online Course,[footnote]Reconciliation through Indigenous Education: Massive Open Online Course: http://pdce.educ.ubc.ca/reconciliation/[/footnote] facilitated by the University of British Columbia – This six-week online course explores Indigenization, decolonization, and reconciliation practices of teachers across the province and around the world.
• Situating Yourself to Indigenize Curriculum program, facilitated by Indigenous educators and curriculum developers at Camosun College – Faculty explore the Circle of Courage model [PDF][footnote]Circle of Courage model: https://web.archive.org/web/20240117084450/https://www.edu.gov.mb.ca/k12/cur/cardev/gr9_found/courage_poster.pdf[/footnote] (developed by Lakota scholar and theologian, Dr. Martin Brokenleg) as an Indigenous pedagogical technique to build learning resiliency. The transformative learning model looks at ways of building belonging for students so they can see themselves contributing and learning from one another.

"I’m afraid to make a mistake”

• Do the emotional labour instead of being politically correct.
• Listen deeply.
• Trust that there are Indigenous people who have the skills to share with you and that you are willing to learn.
• Prepare yourself to conduct the appropriate protocols in their entirety and seek guidance.
• Include appropriate gestures/language of the land.
• Be kind to yourself.
• Ask yourself: What was the first or biggest mistake I made in the classroom? What were the consequences? What did I do?
• Approach with a “good mind and good heart”; be intentional to avoid tokenism.

“I am not Indigenous. Isn’t it appropriation?”

• Are you appropriating or being appropriate?
• Acknowledge (in your delivery) that others know much more than you; practise humility.
• Always ensure that you acknowledge and properly recognize the sources of your information.
• Be open to being “corrected” and willing to do more research.
• Use guest speakers.
• Practise reciprocity by being a guest speaker for Indigenous faculty you invite into your classroom.
• Ensure that the information and resources you use are authentic.

“I’ll do it if the university/college/institute gives me a course release”

• Indigenous perspectives and content are related to the original course outline.
• Indigenous and non-Indigenous students deserve to be taught this information to allow them to become respected citizens and understand their lived realities.
• In this era of reconciliation, Indigenizing is responsible practice and part of staying current.
• Indigenizing your course content and practice can go into your teaching portfolio, thus contributing to professional practice and tenure.

“I have 13 weeks to deliver all content and can’t include anything else”

• Start small; set some goals and objectives for your course to include Indigenous ways of learning, such as making a territorial acknowledgement and sharing why this is important to you with students.
• Identify some topics that could include local Indigenous communities and adapt your course to include local knowledge.
• Inter-culturalize your “lesson planning”; once you create the space it becomes a natural part of your course delivery.
• Ask yourself: What is my understanding of “Indigenizing”?
• It will take our very best thinking, but we are in the best position to do this thinking/creating.

“I can’t do this myself”

• Take personal responsibility for your teaching practice.
• Devote more professional development time to engaging with Indigenous content and perspectives.
• Meaningfully involve “authentic” scholars who devote their life to inclusive and generous learning.
• Be inclusive of all stakeholders in the area.
• Develop curriculum and policies together.
• You are not alone; you are supported by policy, colleagues, Indigenous people, and educators.
• Look for allies!
• Have a cup of coffee with an Elder or Indigenous instructor to develop a relationship as a start to Indigenize your course
• Read Indigenous Peoples’ writings in your discipline
• Attend Indigenous sections at discipline conferences

Long Descriptions

• Fear of the unknown: People saying, "I don't know what I don't know," or "I don't want to appropriate."
• Fear of change: People saying, "Yes... but," or "I don't know who to talk to...," or "I don't have time."
• Fear of losing control and power: Racism of lower expectations and people saying, "I know, but I don't care."
• Resisting process: Overworking Indigenous staff and people taking the "We don't have enough resources" approach.
• Rejecting and asserting control: Demand constant validation of identity and Indigeneity and saying, "There are limitations to..."

In the forward to Potlatch [1969], George Clutesi tells us: “This narrative is not meant to be documentary. In fact it is meant to evade documents. It is meant for the reader to feel and to say I was there and indeed I saw.” The power of the storyteller to make the listeners/readers visualize events and feel like they are part of the story is a principle that I have heard from others ... Mr. Clutesi was a very respected orator, artist, and educator. His legacy of knowledge, wisdom, and philosophy has been left to those who take the time and effort to learn from his teachings. – Archibald (2008, p. 21)

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