Module 6

As I moved into Module 6, it felt like a natural and necessary deepening of the work from earlier in the course. If Modules 1–5 helped me to re frame my understanding of land, history, Indigenous worldviews, and resilience, then Module 6 challenged me to ask: So what does this actually look like in my classroom? The shift from learning about Indigenous education to beginning to practice it felt both exciting and weighty because it means I’m now accountable for action, not just awareness.

One of the most meaningful takeaways from Module 6 was the focus on cultural safety, not just physical safety, but emotional, cultural, and spiritual safety. It reminded me that Indigenous students and families are still entering schools that were never designed for them, and that carry long, painful legacies. The reading on "Indigenous Youth in Schools" was especially striking in its honesty about the ongoing consequences of colonialism. Things like underrepresentation, lack of belonging, and disproportionate discipline are not abstract issues; they’re showing up in our classrooms today. The practical strategies shared in the module, like using land-based learning, valuing multiple ways of knowing, and building trust with families and communities, helped me imagine how I can begin to make small, meaningful shifts in my own teaching. I appreciated how the module emphasized starting with relationships, listening to families, honouring Indigenous languages, using art, stories, and ceremony in regular ways, not just during “special events.” These ideas don’t require perfection, but they do require consistency and care.

Module 6 also brought me back to earlier learning, like the importance of Two-Eyed Seeing from Module 2, and the reminder from Module 1 that land acknowledgements must be personal, accurate, and connected to ongoing action. The through-line I see now is relationship: to land, to students, to community, to story, to responsibility. It’s a way of teaching and being that doesn’t just “add in” Indigenous content, but fundamentally shifts how we think about what knowledge is, how it’s shared, and who gets to be centered in that process.

I’m also sitting with the idea that being an educator in this space means holding complexity. As I mentioned in my earlier reflection, there’s a constant tension between mourning and celebration, between truth-telling and hope-building. Module 6 reminded me that it’s okay to feel uncomfortable. That in fact, discomfort is often the starting point of real change. What matters is that I stay grounded in humility, take feedback, and continue showing up with openness and care.

Ultimately, this module reinforced that decolonizing education is not a checklist, it’s a practice, a commitment, a way of walking alongside Indigenous voices rather than leading or speaking over them. I still have much to unlearn and re imagine, but I feel more prepared to do that work in real, tangible ways in my classroom. And more than anything, I feel a renewed sense of responsibility: not just to teach differently, but to live differently in relationship with the land I teach on, the students I teach with, and the communities whose stories have been too long ignored.

Artifact #1: Key Policies in Indigenous Education

Working Together for First Nations Students: A Proposal for a Bill on First Nation Education (2013) by The Government of Canada.

From my understanding, Working Together for First Nations Students: A Proposal for a Bill on First Nation Education (2013) is a draft proposal for a First Nations Education Act. It was the Government of Canada’s effort to work with First Nations to develop legislation aimed at improving education quality and outcomes for First Nation students living on reserves. Some key elements of the proposal were defining language around First Nations students, providing access to education by recognizing Indigenous academia, adapting school operations for Indigenous youth to learn in Indigenous ways, prescribing funding mechanisms, and making amendments to the Indian Act. The goal was to give First Nations communities greater control over the education in their own communities, to standardize basic expectations and services for students on reserves, to ensure cultural, language programs, and flexibility and integrated into the curriculum, and to clarify funding and create stronger governance structured around Indigenous education.

To create this proposal, the document states that Indigenous peoples were extensively consulted during the development including First Nations leaders, educators, parents, students, and organizations through national, regional, and community sessions and through online surveys and written submissions (Government of Canada, 2013). However, although this engagement was broad, many First Nations groups later criticized the process and insufficient and not aligned with principles such as free, prior, and informed consent (Library of Parliament, 2013). Some influences that First Nations groups did have on the proposal were:

inclusion of language, culture, and values in education (Gov of Canada, 2013)
calls for local/control‑by‑First Nations governance, including First Nation Education Authorities (Library of Parliament, 2013).
emphasis on stable, adequate, and needs‑based funding (Library of Parliament, 2013).
recognition of existing education systems and treaties and refusal to override self‑government agreements (Government of Canada, 2013).

Despite these influences, the government retained the final decision-making power over the drafting and content of the bill (Library of Parliament, 2013). While consulted, Indigenous peoples did not have full co‑authoring authority or joint drafting power. Their role was advisory more than authoritative. The proposal was government‑led, with many details deferred to regulations, and Indigenous participants had limited power over those regulatory decisions (Library of Parliament, 2013). Seemingly directly from this proposal, First Nations organizations like the Assembly of First Nations (AFN) created criteria that any acceptable legislation must meet, including these five conditions:

First Nations control of First Nations education.
Statutory funding based on actual costs.
Support for languages and cultures.
Reciprocal accountability (i.e. not just being accountable to the federal government, but also to communities) (Library of Parliament, 2013).
An ongoing, meaningful engagement process, including shared oversight (Library of Parliament, 2013).

In the end, The AFN, at a Special Chiefs’ Assembly in December 2013, unanimously rejected the bill in its draft form and endorsed these five conditions as prerequisites for acceptable education legislation (Library of Parliament, 2013). To me this proposal was a performative act of decolonization where the government wanted it to seem like they had included Indigenous voice and perspective but it really was more of a 'checking the box' type of inclusion.

References

Government of Canada. (2013). "Working Together for First Nations Students: A Proposal for a Bill on First Nation Education." Indigenous and Northern Affairs Canada. Retrieved from https://publications.gc.ca/collections/collection_2013/aadnc-aandc/R3-198-2013-eng.pdf

Library of Parliament. (2013). "Proposal for a Bill on First Nations Education." Legislative Summaries, No. 41. Retrieved from https://lop.parl.ca/sites/PublicWebsite/default/en_CA/ResearchPublications/LegislativeSummaries/412C33E?

Artifact #2: Exploring Decolonization and Indigenization

Mod 6.2 Decolonization vs Indigenization

Potlatch as Pedagogy

6.3 Potlach as Pedagogy

Artifact #3: Authentic Resources Annotated Bibliography

Title: "Sarah Ponakey, Storycatcher and Âhâsiw’s Forest Powwow"

Author & Year of Publication: Sita MacMillan (author), Azby Whitecalf (illustrator); published 2024.

Description: This is an early chapter‑book aimed at young readers (about ages 6‑9). The story follows Sarah Ponakey, who moves to the city with her mom and misses her home community, her grandmother (Kôhkom), her best friend, and the forest. One day, Sarah is transported (in a magical or imaginative way) to a forest powwow, led by forest animals, where she watches, learns, and reconnects with her Cree culture despite being physically away from her home community. The book includes Cree words throughout, and is warm, funny, and comforting in the way it explores identity, belonging, culture, and resilience.

How do I know this source is authentic?

Author identity: Sita MacMillan is a registered member of Zagime Anishinabek, with Cree and Scottish heritage. This means she has Indigenous lived experience, connection to culture, which grounds the story.
Illustrator identity: Azby Whitecalf is a Plains Cree illustrator and character designer, which adds Indigenous artistic voice and visual authenticity to how culture is represented.
Cultural content: The story includes Cree language words, cultural practices (powwow, forest protocols), and explores the experience of moving away from home but maintaining identity and culture. It is not merely using Indigenous “flavoring” but weaving identity, culture, and language into the narrative meaningfully.
Recognition / selection: It is featured in “Indigenous Voices” by CBC Books, which spotlights new books by Indigenous creators, supporting its legitimacy and relevancy.

What are its strengths and limitations? What is missing?

Strengths:

Strong representation of Indigenous culture, voice, language. It gives Cree words, includes emotional resonance about missing home/connection, which many students can relate to.
Age‑appropriate: early chapter‑book makes it accessible for young readers, but with enough depth to generate discussion.
Emotional safety: explores identity, longing, community with warmth rather than trauma‑only narratives. It provides positive cultural connection.
Helps benefit both Indigenous and non‑Indigenous learners: builds cultural literacy, understanding, perhaps empathy.

Limitations:

As it's relatively new, supplementary materials (teacher guides, discussion questions) may be fewer or still under development.
Some Cree words may not come with full pronunciation guides or glossaries; teachers unfamiliar with Cree may need to support.
Because it’s early chapter, plot and character complexity are lighter: deeper historical or political context may not be fully explored (which is okay for this age range, but a limitation if wanting more depth).

What’s missing / Enhancements:

A teacher’s guide with discussion questions, extension activities, especially focusing on language, identity, belonging, and navigating cultural difference.
Possibly glossary / pronunciation guide for Cree words to help all students (and the teacher) feel comfortable.
Perhaps sidebars or notes on Cree culture (powwow, forest roles, animals, community practices) so that students unfamiliar with Cree culture can learn with respect and accuracy.
Optional connection suggestions: connecting with local Indigenous culture, inviting community members or elders when possible, or comparing with stories from students’ own Indigenous/heritage backgrounds.

Would I use it?

I would use this book in elementary classroom settings, especially when teaching identity, culture, belonging, or when doing units about Indigenous cultures, perspectives, or language. It’s especially good for generating empathy, and for showing young Indigenous students they aren’t alone in navigating different spaces (home / city / culture). It also works for non‑Indigenous students to learn about Cree culture and how culture persists even when someone is physically removed from home community.

Title: Weaving Indigenous Education into Your Practice: A Teacher’s Resource Guide

Author & Year of Publication: NCCIE (National Centre for Collaboration in Indigenous Education), 2020

Description: This is a virtual guide composed of video chapters showing how educators can integrate lesson plans, videos, etc., with Indigenous perspectives, including land‑based learning. It is geared toward both elementary and secondary teachers, especially those who are newer to Indigenous education. The guide includes a checklist, case studies, interviews, and direction on adapting lessons from other jurisdictions.

How do I know this source is authentic?

Developed by NCCIE, which is an organization focused on Indigenous education (often in collaboration with Indigenous partners).
Includes interviews with Indigenous teachers / educators (voices from Indigenous communities) who share their experiences and practices.
The lesson plans are described as coming from or being adaptable to Indigenous contexts, with local community considerations.

What are its strengths and limitations? What is missing?

Strengths:

Highly useful for teachers new to Indigenous education; it gives models and reflections rather than only theory.
Offers adaptability: contains materials for different grade levels and jurisdictions, with guidance for adapting to one’s local Indigenous Nations.
Emphasis on land‑based learning and relational pedagogy is strong, which is often missing or weak in many education resources.

Limitations:

It may assume a certain baseline of knowledge or comfort with Indigenous topics; for very new educators, there could be gaps in understanding that need support.
Some video/audio content may have access issues depending on internet or technical resources in a school.
Because the guide is virtual, it may lack physical or classroom‑specific materials (e.g. supplies or local artefacts) that bring Indigenous content to life.

What could be added / enhanced:

More examples from a variety of Indigenous Nations (especially local ones), so it’s not just general or “pan‑Indigenous”.
More guidance / planning tools for measuring student learning outcomes tied to Indigenous perspectives (i.e. how to assess not just academic content but relational, cultural, emotional learning).
More resource lists with Indigenous books, media, and community partners to connect with.

Would I use it in class?

This would be very helpful as ongoing professional development or collaborative teacher learning. In classroom settings, elements of it (case studies, adapted lesson plans) could be implemented. Particularly strong for teachers wanting to deepen practice rather than just fulfill requirements.

Artifact #4: Building Relationships with Indigenous Partners in SD62

Working in SD62, I see many signs of commitment: Enhancement Agreements, Elder In Residence programs, partnership with Nations. Those are real and meaningful. But like many such structures, there’s a gap between commitment on paper / occasional practice and consistent, deeply embedded protocol and culture. That gap is where a lot of the risk is: miscommunication, feeling tokenistic, burden on Elders or Indigenous staff, teachers feeling unsure what to do, students not fully benefiting (or worse, being harmed by missteps).

So for me, some of what I would do, or push for:

Start by learning from what is already working: meet with Elder Jackie or with local Nations to ask: What works well? What are things that are frustrating or harmful in visits / collaborations / rituals? Listening is foundational.
Then try implementing one or two improvements: e.g. create in my school a simple checklist for inviting an Elder or Knowledge Keeper that follows good protocol (acknowledgment, gifts/honoraria, preparing students, debrief afterwards). Share it with staff.
Use my voice / role (teacher, curriculum lead etc.) to suggest district‑level sharing of the protocol. If the “Elder Protocol” document doesn’t yet exist, suggest co‑creating one with Indigenous partners and Indigenous Ed department.
Ensure in my classroom that when Elders are involved, students are prepared: they know why the Elder is present, what will happen, how to show respect; students also get opportunities to reflect afterwards. This helps reduce risk of discomfort or misunderstanding.
Advocate for or attend professional development on elder protocol, cultural safety, Indigenous protocols, so I can do the work responsibly.
Approach partnerships not just when I need an Elder for a presentation, but long‑term: maybe with local cultural centers, Nation offices, or Indigenous artists, to build ongoing relationships. That builds trust, and means the work doesn’t feel like “use when needed” but part of how we are.
Recognize my own biases and be willing to be corrected. If something is done not in the best way, own that, learn, adjust.

Examples of Collaboration in SD62

Elder In Residence Program: At EMCS (Edward Milne Community School), there’s an “Elder In Residence” program. For example: Elder Jackie from T’Sou‑ke Nation works regularly in EMCS. She does things like greeting students, sharing territory acknowledgments, presenting on culture & land, working in classrooms, etc.

Na’tsa’maht Enhancement Agreement: The district has an Enhancement Agreement (Na’tsa’maht) with local Nations: Sc’ianew, T’Sou‑ke, and Pacheedaht. It states goals including building safe, flexible, culturally responsive learning environments, awareness of local languages, cultures, histories, through community collaboration and authentic resources

Aboriginal Education Department Initiatives

From “District Level Initiatives," pilots at certain schools (Journey Middle School, EMCS, Belmont Secondary) with Elders from local Nations giving teachings, presence
Elder Jackie also contributes in a variety of ways: nature walks, cultural teaching, art, harvesting, making youtube videos of language

Policies & Procedures: I did not find a specific document titled “Elder Protocol” or something clearly stating the full protocol guidelines for inviting or working with Elders / Knowledge Keepers. The policies page lists general policy categories (Foundations and Governance, Education Programs, Students, etc.) but I did not see a distinct Elder/Knowledge Keeper protocol at the district level.

How accessible is the Elder protocol policy for your district?

The Elder In Residence program is quite visible, at least at certain schools, so parts of the protocol in practice are accessible. Teachers can see that someone is in that role, and there are examples of what Elders do. However, I could not find a formal, district‑wide, publicly posted protocol document that defines clearly how to invite Elders or Knowledge Keepers, what roles they should or shouldn’t have, what honorariums or supports are required, etc. The formal “step‑by‑step” or “best practice” guidelines seem missing, or at least not easily located. So in terms of accessibility: partial. If you're in a school that already has Elders in residence, you may know more; but for many teachers, it may not be clear what the expectations, procedures or supports are (who to contact, how to compensate, what protocols to follow, etc.).

How should the current document your district provides be amended?

Create / Publish a Formal Elder / Knowledge Keeper Protocol Document
This document should include: how to respectfully invite Elders (who to contact, how to approach, what offerings or honoraria are expected), what supports are needed (travel, accessibility, food, materials). It should specify expectations on both sides (what Elders expect, what the school expects).

Honoraria and Support Clarified
Protocol needs clear guidance on compensation: financial or gifts; also logistical supports (transport, scheduling, cultural supports). Ensuring that Elders are valued properly.

Cultural Safety and Trauma‑Informed Considerations
Include in the protocol attention to safety, especially with stories that may be painful; ensure that students, teachers and Elders have supports; allow choice for students to participate or not; pre & post visits debriefs.

Roles and Boundaries Defined
What does the Elder role include? Are they teaching, advising, spiritual? How often do they come? What are expectations for preparation / collaboration? What are classroom teachers’ roles in preparing for Elder visits?

Consultation with Local Nations
Ensure that the protocol is co‑designed with the local First Nations whose elders will be involved. Their preferences about how their Elders are invited, recognized, and involved need to be foundational.

Visibility & Accessibility
Make the protocol easily available online, accessible to staff, students, families. Possibly in multiple formats. A short summary, checklists, a point person for contact. Perhaps staff PD about it so everyone knows.

Feedback / Evaluation Loop
Build in a way to review how Elder inclusion is working: gather feedback from Elders, students, families, staff. Adjust over time.

Can you contact your district with any updates that can be made?

Yes, absolutely. It seems not just possible, but necessary. Because some of the change may require district leadership (Indigenous Ed department, Aboriginal Education office), perhaps the superintendent or the Board, or the policy‑oriented staff. Some amendments may also come via school staff and teachers pushing forward. Some practical steps might be:

Find out who oversees Indigenous Education or Aboriginal Education in SD62, or who chairs Indigenous Education Council or similar group. Present my suggestions.
Perhaps draft a proposal / memo summarizing what protocols exist, what gaps you see, and some suggested amendments (as above), possibly linking to the readings (“Working with Elders”, etc.) to show best practice.
Request inclusion of the protocol in an upcoming policy review or PD day.
Offer to pilot improved protocol in your school (as a test), gather feedback, and share learnings.

Are there other community partnerships and partners in the school district that you can build professional relationships with to support this work in your classroom?

From what I saw, there are already some strong partners, and more that might be built or deepened. Here are some possibilities:

Local First Nations / Indigenous Nations — T’Sou-ke Nation, Sc’ianew Nation, and Pacheedaht Nation are already partners in several SD62 efforts (Enhancement Agreements, Elder in Residence, etc.). Cultivating relationships with them (Elders, knowledge keepers, language keepers) is crucial
Elder Jackie (T’Sou‑ke) is already active in SD62, seems open and participating. She might be a regular collaborator
SD62 Aboriginal Education Department is clearly a partner. Teachers, staff in that department can help you access supports, resources, connect to Elders
Local cultural organizations or councils like First Peoples Cultural Council, language groups, local Indigenous arts organizations. They may provide authentic resources, support for protocol, language, etc.
Community events like the “Land‑based Celebrations” that SD62 holds (for example the South Island Grade 12 Land‑based Celebration with Elders, Knowledge Keepers etc.) show that the district is already doing large‑scale collaborations. Perhaps teachers could connect with event planners or Indigenous Ed coordinators to have classroom involvement
Municipal partnerships: SD62 has MOUs with City of Langford, District of Sooke, City of Colwood etc. Some of these may be leverageable for cultural programming, supporting community space, joint events

Artifact #5: Using Indigenous Frameworks to Create an Assessment Tool

Module 6 Project & Assessment Tool

Grade 4 Cross-Curricular Inquiry Project

Module 6 Cross-Curricular Inquiry Project

Promoting Cultural Safety

Reflecting on the readings and the feelings of un safety within a colonial system, I decided to create a 'year start up' of my elementary school classroom focusing on promoting cultural safety. I don't think this is exactly what the assignment was asking, but these are things that I think would make a big difference even if most of them came from my own learning and I can't find the resources to back me up anymore. If Indigenous students don't feel safe or like they belong, their learning is hindered not just academically but socially and emotionally. Colonial legacies like intergenerational trauma, erasure, and stereotyping continue to do harm, and ignoring them as teachers perpetuates this harm. As teachers, we have a responsibility to do more than teach 'facts' - we have, as Shane says, a call to action to dismantle ongoing harm and rebuild trust to support future generations to thrive.

My Culturally Safe Classroom - Start up Strategies

Start with listening: I’d begin the year by reaching out to families and local Indigenous community. Ask them: What are your hopes for your child this school year? What traditions, stories, languages would you like seen in the classroom? That shows respect and that their voice matters.
Rituals of belonging: Create regular classroom practices that honour Indigenous cultures like morning check-ins that include land acknowledgments, using Indigenous greetings or words, opening class with a piece of Indigenous story or song, creating a classroom sharing circle so everyone has voice.
Safe storytelling: If teaching about colonial history or trauma, ensure students have supports like discussions, opportunities to process feelings, letting students opt-out if they need to, or giving choice in how they engage. Also ensure those stories are told with truth, but also balanced with stories of resilience and strength.
Land-based or place-based learning: Take learning outside when possible. Use the land, local ecosystems, local Indigenous knowledge of environment, seasons, plants, animals. Help students form a relationship to the land around them, not just abstract ideas.
Representation: Ensure that my classroom reflects Indigenous presence: art, images, books, posters by Indigenous artists/authors; ensure the children see themselves in what is displayed. Celebrate Indigenous achievements, not only pain or struggles.
Ongoing personal/professional growth: Try to educate myself more: read Indigenous authors, attend workshops, reflect on my own biases. Be open to feedback and if I mess up, be accountable, apologize, correct.

What My Classroom Could Look Like From This

Students know their own culture, language, stories are honored and integrated, not something extra
Indigenous children feel safe to speak their voices, share their culture, not fear being “othered” or judged
All students gain a deeper understanding of histories, colonial impact, and also of Indigenous worldviews. It's not presented as an aside, but as part of how we understand the land, people, relationships
Families feel respected and part of school life; their input is sought and valued
Mistakes happen, but there’s room to learn and grow; classroom becomes a space of healing as well as learning

Challenges that I Anticipate Facing

Emotional weight: Teaching truth about colonialism can be heavy. Students and I may carry discomfort, guilt, sadness. I’d need to manage that with care, to ensure I'm supported as a teacher and that students feel safe.
Resource constraints: Sometimes it's hard to find locally relevant, good-quality Indigenous-authored materials; or elders may be busy. Need to budget time and resources to build those relationships.
System pressure: Standardized testing, curriculum expectations, limited time may push against deeper, slower relational and experiential learning.
Risk of superficiality: The danger of “token gestures” without deeper integration. I’d need to guard against doing Indigenous content only at certain times (like Indigenous Awareness Month) instead of embedding it throughout.

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