Classroom Resources

What matters in Indigenous education: Implementing a Vision Committed to Holism, Diversity and Engagement

Dr. Pamela Toulouse explores an Indigenous approach to quality learning environments and the Measuring What Matters competencies and skills. The paper draws out the research, concepts and themes from Measuring What Matters that align with Indigenous determinants of educational success. It expands on this work by offering perspectives and insights that are Indigenous and authentic in nature.

Elders and Knowledge Keepers in the Classroom

Elders and Knowledge Keepers

An Elder is…

• The term Elder refers to someone who has attained a high degree of understanding of First Nation, Métis, or Inuit history, traditional teachings, ceremonies, and healing practices. 

• Address Elders with the utmost of respect. 

• (In KPR, Melody Crowe is the First Nation Education Liaison and she is also an Elder).

A Knowledge Keeper or Knowledge Holder is…

• The term Knowledge Keeper refers to someone who has been taught by an Elder or a senior Knowledge Keeper in their community. They are recognized for their expertise, carrying traditional teachings and practices as well as history.

• (In KPR, our Virtual Sharing and Learning Series features a number of Knowledge Keepers, including some members of the Indigenous Education Department).

Protocols for Inviting an Elder or Indigenous Knowledge Keepers for a Classroom Visit or Event

Planning for the Visit or Event

1. Begin by reading the Invitation Protocol. 

2. Notify and check in with the Indigenous Education Department Consultants or Principal of Indigenous Education. If you are inviting Melody to visit a class, you are welcome to contact her directly. Always consult with the Indigenous Education Department before booking a speaker.

3. Notify the school’s Admin team (i.e. if a teacher is inviting Melody to speak, please tell Admin).

Tobacco Offering

1. The first and most important protocol when making requests of a First Nations Elder or Knowledge holder is making an offering of asemaa (tobacco). Asemaa, the first gift given to humankind by the Creator is used when asking things of others, making offerings of thanksgiving and for use in prayer and traditional ceremonies. Tobacco may be offered to the earth, to the water, tied to a tree, burned in a fire or smoked in a pipe by a pipe carrier.

2. The best kind of tobacco to give is traditional tobacco that is grown in a medicine garden because it is free of harmful additives. Tobacco can be purchased from shops in Curve Lake, Hiawatha, Alderville or Scugog Island First Nation communities. If you are unable to get traditional tobacco, any loose tobacco (i.e. a pouch of pipe tobacco, or tin of cigarette tobacco) can be used.

3. A tobacco offering is often wrapped in some cloth, or cotton fabric and tied with a ribbon. The colour of the cloth and ribbon is a personal choice (although probably not in a black tie). Smaller individual offerings, called “tobacco ties” may be made from a square of cloth, approximately 15 cm x 15 cm, adding a heaping tablespoon full of tobacco in the centre, and creating a little sac by pulling up the four corners of the edges together. The completed tobacco tie is tied off with coloured ribbon.

4. To request an Elder or Knowledge holder’s participation in an event or classroom visit, it is recommended that the tobacco offering be provided in advance, when asking for their involvement. If this is not possible, give the tobacco tie when they first arrive at the event. 

5. When tobacco is given, simply make the verbal request and present the tobacco tie. The Elder will either accept the tobacco or provide a reason why they cannot accept and fulfill the request. Tobacco gifting should be done in private, and not as part of the event, to allow for such discussion to take place. Traditionally, tobacco is presented or given from the left hand. We hold the tobacco in our left hand because it is the hand closest to our heart and it is from this hand that we offer tobacco from our own spirit to the Spirit World. Source.

6. If the Elder is Inuit (and for some Métis), tobacco may not need to be offered when requesting assistance. Check first with the guest or their community about proper protocols. Inuit Elders do not expect a tobacco offering.

Tobacco offering in a Virtual World.  We are fortunate in these times that Elders and Knowledge Keepers are able to enter into our classrooms virtually.  The need to honour protocol in these situations remain.  In a virtual setting, an image can be posted of “virtual tobacco” or tobacco can be offered as part of the welcome message to the classroom.  Doing this demonstrates the understanding of the importance of protocol and relationship with the Elder or Knowledge Keeper who has come to support learning in your school or classroom.  These are offered as exemplars, or can used as needed: Virtual Tobacco Offering.

The Day of the Visit

1. Whether the visit is online or in person, it is respectful for the school administrator to greet and/or thank the Elder. Please make a point to join the class.

2. If the Elder or Knowledge Keeper is not a KPR employee, then an Honorarium is expected (to be paid out of the school budget). At least $150 per half day or portion thereof; $300 per whole day or portion thereof after a half day.

3. Gift giving is a traditional practice that acknowledges the important and traditional work of Indigenous Elders and traditional Knowledge holders, and recognizes the spirit of those from whom you are requesting things. The type of gift should be relative to the commitment. A gift for an Elder offering an opening prayer at a meeting would be different than a traditional Knowledge holder who is asked to visit a class. Ideally, gifts should be conferred by a person of authority, with a simple public acknowledgement of gratitude. Source.

At this time, due to the pandemic we are discouraging in-person visits to schools for Elders and Knowledge Keepers.

After the Visit

1. It’s a thoughtful courtesy after you’ve heard an Elder or Knowledge Keeper speak to reach out with a note or a phone call to share how their words impacted you.

*Please remember that non-Indigenous staff are not to conduct ceremony or any other cultural practice.  This is out of respect for the traditional teachings of this territory.  If interested, you are encouraged to contact a member of the Indigenous Education Department and/or our vetted list of speakers as shared.  Thank you.

Additional Resources for Inviting Elders and Knowledge Keepers

• Invitation Protocol

• "Elder Wisdom in the Classroom"

• "How and When to Invite Indigenous Speakers to the Classroom"

Featured Topics

Essential Considerations for Indigenous Education at KPR

Smudging in Schools

The Ontario Ministry of Education does not currently have a protocol for our schools regarding cultural practices in the classroom so at KPRDSB we refer to our Principles of Indigenous Education. Principle #5 from this guiding framework states, “In making decisions about how Indigenous Education happens in our schools, we respect the principle of “Nothing about us without us.”

Process for Schools

• Staff contact the Principal of Indigenous Education.

• A member of the Indigenous Education Department will be assigned to lead the class for a Sharing Circle and Smudge exercise.

• Communications will be sent to all staff by the Principal sharing the time/date of the Smudge and the Key Points for this Learning.

• Communications will be sent to families by the Principal sharing the time/date of the Smudge and the Key Points for this Learning.

Key points for this important learning:

• Participation is always voluntary.

• The Smudge we offer will involve the burning of sage.

• The history of this practice and its benefits are explained to the students.

• This link from the Manitoba Education and Training Ministry is an excellent resource to refer to.

Please feel free to contact us if you have any further questions and thank you in advance for your support.