As Dr. Nicole Bell relates in her article (2014) “Teaching by the Medicine Wheel: An Anishinaabe Framework for Indigenous Education.” "The emotional aspect... [includes] an emphasis on healing and connecting the heart with the head..." In the Anishinaabe Bimaadiziwin Cultural Healing and Learning Program this was addressed "through weekly healing circles, individual counselling, and following the seven sacred teachings." (Bell, 2014)
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Challenges: The 2022 Assembly of First Nations report "Teaching and Learning Indigenous Language in Different Locations and Locales" identifies that the greatest barrier for First Nations in urban settings accessing language learning opportunities is that their “ongoing struggle to meet material needs is made even more difficult by the daily struggle against colonialism” (p29). The emotional toll on Indigenous people struggling with the legacy of genocidal government policies is immense and ongoing. Public schools continue to be places which reinforce racist, assimilationist colonial epistemologies and pedagogies. (Cohen, 2010) As Kipp (2011) relates "...a lot of things in public schools are conspicuous by their absence. Nothing in the public schools confirms our existence. Look at the conspicuous absence of music...When the kids are in immersion school, they are healthy and relaxed. They love music in all forms, especially their own. (Kipp, p25) In light of the stark realities facing many Indigenous families living in poverty, struggling with the impacts of inter-generational trauma rooted in residential schools and other harmful policies, how can public schools be re-imagined as emotionally safe places to encourage, promote and teach Indigenous language learning?
By bringing people together in healthy ways which affirm their Indigenous identities, we bring an emotional element into learning. In the article “Imagining University/Community Collaboration as Third Spaces to Support Indigenous Language Revitalization” (2019), the authors "propose strategies for universities and local communities to work together to support language revitalization through “co-programming, community-based courses in functional immersive settings guided by Elders, and an online site for additional supports” (Desmoulins et al. 2019, 45)." (AFN, 2022, 12) Many others have discussed the importance of Indigenous language learning being embedded in community. Report respondents recorded wanting "instruction and curriculum design to consider how to build in ways that families can learn the language together. " (BC & FNESC, 2016, 30) The SPROUT program discussed below illustrates one exemplar of how public school programs can incorporate community members including parents, and Elders. (Deer et al, 2023) This type of re-imagining of public institutions could provide a model for public schools to emulate that could help promote healing in communities.
Another important consideration in Indigenous language teaching is making it joyful and fun. "It was also important that language learning was fun for students, and this was achieved through field trips, school concerts, and developing songs and games as primary activities used in the classroom. " (BC, ,2016, p28) They recommend using the Total Physical Response strategy (Richards & Rogers, 2010) as a way to bring joy and fun into language learning.
This connects with the example of the summer film camps described by Hermes et al (2012) as an informal, playful process which became opportunities to create reciprocal living relationships and real conversations involving Elders and those learning the language. These became semi scripted films they incorporated into software as a resource for future language learners to experience language in more home-like, real world contexts. So the process of learning and inter-relating with the language, also became curriculum for future learners.
Learning through connection with community and the land are best practices for learning Indigenous languages(Desmoulins et al, 2019, 54), which also work to reconnect the head and the heart. In this context, it is important to "make available the rich stories of the language, people and land where the language is situated." (BC & FNESC, 2016, p28)
As Kenthan Thomas, a member of the Secwepemc Nation who is an aboriginal education teacher in the public system, relates in the video above (NCCIE, 2019), the stories come from the land and knowledge keepers hold these. The land teaches us and will re-teach the stories that might have been forgotten. Thomas relates that traditionally Indigenous languages are taught and learned through storytelling. "It is important...[to] incorporate origin stories to support students in walking an Indigenous life." (BC & FNESC, 2016, p29)
Rich traditional stories imbued with Indigenous wisdom shared by Indigenous Elders and knowledge keepers are essential for language learning and provide emotional nourishment. While culture based education is vital, public schools need to be cautious of falling into the easy habits of "dichotomized thinking and structural racism (Hermes et al, 2012, p382) which often shows up as cultural education with out language education, language education which doesn't transfer to home environments where it would be most used, or the overuse of trite phrases like "living in two worlds". As Hermes et al. explain “For Indigenous communities and scholars, the long-standing problem of superficial incorporation of culture into curriculum is a critical and reoccurring pattern and central challenge to overcome” (p382)
Including Indigenous Elders and knowledge keepers as leaders in program development & implementation, and sharing authentic cultural teachings and language learning are essential foundations in developing more authentic, effective and emotionally rich language programs in public schools.
Pride & Confidence
K'tunaxa language warrior & apprentice (CBC, 2022), Aiyanna Twigg, who has been promoting K'tunaxa language and culture through her Instagram page, K'tunaxa Pride (2023) (see above) is an inspiring example of youth leadership and Indigenous pride. Through her bachelor's degree in endangered languages and anthropology she helped develop K'tunaxa language resources (contributing to a dictionary project and First Voices K’tunaxa Language App and website), and she is now working on her Master's in K'tunaxa language revitalization through UBC. Her work was recognized through the BC Lieutenant Governor medal this year. (UBC, 2022). She is an example of both formal and informal educational partnerships, exemplifying the "imagining" of settler institutions as "third spaces" (Desmoulins et al, 2019), having been mentored in language learning by her Grandmother and other community Elders, as well as through formal education in linguistics and anthropology. She recently attended the UNESCO launch in Paris of the International Decade of Indigenous Languages(CBC, 2022) representing our region.
As Twigg's example illustrates, "It is important for learners to know their history and their language in order to instill pride, confidence and self-worth in their identities as First Nations, and this knowledge can be built into the curriculum. " (BC, 2016, 29) Indigenous language learning builds confidence, pride and a deep sense of belonging.
We are reminded of Kipp's strong assertion to “Keep in mind that the language is the key. There is nothing else. There is no other priority. There are no other issues.” (Kipp, 2011, p1) and “use your language as your curriculum— botany, geography, political science, philosophy, history are all embedded in the language.” (Kipp, 2011, p1) In terms of developing pride, confidence and self esteem, "language is the key" (Kipp, 2011). This is backed up by the BC Aboriginal Languages IRP Review Report which notes “...Aboriginal languages can enhance and support children’s self-identity and self-esteem as an Aboriginal individual if the language receives the same credibility as other subjects within the school curriculum (Agbo, 2004, p. 17) (BC & FNESC, 2016, p14)
BC School District 52 notes "Our Sm’algya̱x program (2020) is one of the few First Nations language programs in British Columbia that has been supported by sustained, long-term curriculum and program development. " While they were the first in BC to develop an accredited Indigenous language program, they express frustration at the limited amount of time allocated each day to language learning, which is insufficient to build fluent speakers. Still they acknowledge progress in "developing a strong sense of pride" among learners.
Deer & Heringer (2023) describe the exemplar SPROUT high school program of the Summerland School Division (SSD) in Manitoba, noting the importance of community connections and relationships. "Indigenous parents, Elders, and community members were seen as a crucial part of the education process for SSD schools."(Deer et al, 2023, 7) Elements of this program include a monthly half day youth leadership group meeting with Elders to "go a little deeper" with cultural teachings, as well as a yearly sweat lodge, pow wow graduation ceremony, daily smudging, weekly parent support group which includes food and cultural activities. Investment in staffing, as well as staff professional development were indicated as key elements of the programs success. While this program offers a great model which addresses the emotional aspect of learning, the main challenge of recruiting fluent language speakers remains "It was also noted by participants that numerous Indigenous language speakers who may be qualified for work in the SSD frequently do not want to move from their communities." (Deer et al, 2023, 14)
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References:
Assembly of First Nations (2022) Teaching & Learning Indigenous Languages in Different Locations and Locales https://www.afn.ca/wp-content/uploads/2022/02/AFN-Archipel_Language-Learning- Report_ENG.pdf
BC Ministry of Education & FNESC (2016) Aboriginal Languages IRP Review Report. https://www2.gov.bc.ca/assets/gov/education/ways-to-learn/aboriginal-education/aboriginal- languages-irp-review.pdf
Bell, Nicole, Dr. (2014) “Teaching by the Medicine Wheel: An Anishinaabe Framework for Indigenous Education.” Education Canada. Canadian Education Association (CEA), www.cea- ace.ca/education-canada/article/teaching-medicine-wheel
Richards, J, Rogers, S. (2010) Total Physical Response. Cambridge University Press https://www.cambridge.org/core/books/abs/approaches-and-methods-in-language- teaching/total-physical-response/6C166476EBD2F4449D0192297E20573D
Cohen, W. (2010) School Failed Coyote, So fox made a new school: Indigenous Okanagan knowledge transforms educational pedagogy. UBC. https://open.library.ubc.ca/soa/cIRcle/collections/ubctheses/24/items/1.0071499
CBC (2022) Líl'watul elder attends Paris launch of UNESCO's decade of Indigenous languages. https://www.cbc.ca/news/indigenous/unesco-indigenous-language-revitalization-1.6685966
Deer, F. and Heringer, R. (2023) Indigenous Perspectives at the Cultural Interface: Exploring Student Achievement through School/Community-Based Interventions. Canadian Journal of Education. https://journals.sfu.ca/cje/index.php/cje-rce/article/view/5707/3333
Desmoulins, L. Okineegish, M. and Jagard, K. (2019) “Imagining University/Community Collaboration as Third Spaces to Support Indigenous Language Revitalization. Language and Literacy. Vol. 21, Issue 4 https://journals.library.ualberta.ca/langandlit/index.php/langandlit/article/view/29463
First People's Cultural Council (2022) First Voices Ktunaxa Home Page. https://www.firstvoices.com/explore/FV/Workspaces/Data/Ktunaxa/Ktunaxa/Ktunaxa
Littlejohn657, (2021) Medicine Wheel Image. CC BY-SA 4.0 <https://creativecommons.org/licenses/by-sa/4.0>, via Wikimedia Commons. https://commons.wikimedia.org/wiki/File:Medicine_Wheel.png
National Centre for Collaboration in Indigenous Education (NCCIE) (2019) Kenthen Thomas; Secwepemc storyteller https://youtu.be/fSANibKwdrw
Wa̱p Sig̱atgyet (2020) Sm-algyax. Aboriginal Education SD52 https://sd52wap.wixsite.com/abed/sm- algyax
Twigg, A. (2023) Ktunaxapride https://www.instagram.com/ktunaxapride/
UBC (2022) UBC Arts grad Aiyana Twigg wins Lieutenant Governor medal for work on Indigenous language revitalization https://www.arts.ubc.ca/news/ubc-arts-grad-aiyana-twigg-wins- lieutenant-governor-medal-for-work-on-indigenous-language-revitalization/