Developing and delivering training on sexualized violence can be an opportunity to build upon existing work on Indigenization, decolonization, and reconciliation at your institution.

Territory Acknowledgement

As educators and scholars, we are uniquely positioned to influence positive change, foster more profound understanding, and contribute directly to ongoing reconciliation actions between Indigenous and non-Indigenous peoples in our country. The need to personalize territory acknowledgements is critical to understanding them. This goes beyond the mere formality to recognize the traditional stewards of the land, as well as the rich history, strength, resilience, and joy in the stories of First Nations, Métis, and Inuit communities, and the value of their continued contributions to host us in this place.

Traditional territory acknowledgements have become common at the beginning of meetings, events, and gatherings. They serve as an essential step in recognizing the Indigenous people whose land we reside on as guests, and territory acknowledgements have the potential to be a powerful tool for raising awareness and promoting reconciliation. However, as educators, we can take these acknowledgements to a higher level by personalizing them to reflect the rich historical context and the lived experiences and contributions of Indigenous communities in our region. Recognizing that each community member and Indigenous group (First Nations, Métis, and Inuit) will have their own unique identity, perspective, and contributions, each has had their experience with the traumatic impacts of colonization, lack of consent, and sexualized violence.

Creating a personalized territory acknowledgement is a collaborative effort that involves consulting with local Indigenous communities, Elders, and Knowledge Keepers and should respect Indigenous protocols and ensure cultural accuracy and respect.

Giving Back to First Nations, Métis, and Inuit Communities

While territory acknowledgements are necessary, they also fail to provide any material support or resources to First Nations, Métis, and Inuit groups.

To move beyond the token performance that territory acknowledgements can represent, consider ways that you can learn more about the First Nations, Métis, and Inuit communities whose territory you are on and ways you can become involved and give back to the community. Learn about your post-secondary institution’s strategic plan and commitments and get involved with reconciliation efforts. Learn from Elders but also do your own research to learn about local groups and approach them with humility and patience.

Curriculum Development and Indigenous Ways of Knowing and Being

Indigenization is a process of naturalizing and valuing Indigenous knowledge systems (Antoine, et al., 2018; Little Bear, 2009). In the context of post-secondary institutions, this involves bringing Indigenous knowledge and approaches together with Western knowledge systems, not as an addendum, but as equal and valuable perspectives. This benefits not only Indigenous learners, but all students, staff, faculty, and campus community members involved or impacted by Indigenization. As you adapt this training for your institution, consider how and in what ways you might make First Nations, Métis, and Inuit content foundational to your approach. Examples of how you might include an understanding of Indigenous ways of knowing and being:

• Incorporate First Nations, Métis, and Inuit pedagogical approaches such as holistic and relational perspectives, experiential learning, place-based learning, and intergenerational learning
• Involve First Nations, Métis, and Inuit students, faculty, and staff with reviewing, adapting, and evaluating resources
• Seek permission to integrate First Nations, Métis, and Inuit teachings and protocols from communities local to your institution

For example, the Wellness Wheel (see Appendix 1, handout 2) provides participants with the opportunity to consider their health and wellness with a holistic lens. The wheel encourages participants to assess various areas of their lives and consider how community can be vital to their wellness. Additionally, the Wellness Wheel supports a relational-based approach to teaching by reminding instructors that their learners have a multitude of needs, in addition to a traditional Western focus on academic achievement.

As you do this work, as an Indigenous or non-Indigenous person, you will want to continue to draw upon and build on existing relationships with First Nations, Métis, and Inuit groups, both within and outside of your institution. As a way of continuing to work in intentional and respectful ways, you may want to reflect on questions such as:

• How does this work benefit First Nations, Métis, and Inuit communities and help them to meet their goals?
• Will there be benefits for First Nations, Métis, and Inuit students, faculty, and staff?
• Have the community or communities identified their own priorities or goals related to this work?
• How can this work support efforts related to healing from past and ongoing colonial and sexualized violence?

Elders and Knowledge Keepers

Elders have always been the foundation for emotional, social, intellectual, physical, and spiritual guidance for Indigenous communities. As you find ways to naturalize Indigenous contexts, perspectives, and traditional ways of being in your training, consider inviting an Elder or Knowledge Keeper from your local community to support your sessions. One way of doing this is to speak with your Indigenous student services department at your institution and share with them some of the recommendations in this guide and see how they might wish to support this work. Not all institutions will have an Elder-in-Residence, but each should have ways for you to contract an Elder or Knowledge Keeper to come in and support your work. Elders and Knowledge Keepers often support the whole post-secondary institution community, not just the Indigenous students. Involving Elders and Knowledge Keepers can help support reconciliation by helping to build respectful, reciprocal relationships that are deep and meaningful. Whenever you plan to bring in a community member, Elder, or Knowledge Keeper, it is important to plan for the honorarium required to remunerate them for their time and sharing their lifetime of wisdom and traditional teachings. In many communities, it is most respectful to offer payment on par with what you would pay a PhD holder to do a keynote presentation. However, consulting with the Indigenous services staff at your institution on what the typical amount is for this type of event is also a good practice.