Posted on by stephenjolly
“Potlatch as Pedagogy: Learning Through Ceremony” (2018), authored by Sara Florence Davidson and Robert Davidson, was inspired by Haida ceremonial practice and provides a model for learning for educators that is holistic, relational, practical, and continuous. The authors encourage readers to consider the sk’ad’a (teaching) principles and what they might mean in the context of […]
“Potlatch as Pedagogy: Learning Through Ceremony” (2018), authored by Sara Florence Davidson and Robert Davidson, was inspired by Haida ceremonial practice and provides a model for learning for educators that is holistic, relational, practical, and continuous. The authors encourage readers to consider the sk’ad’a (teaching) principles and what they might mean in the context of education today and how these principles can be used in a local educational context. “Potlatch as Pedagogy” offers a lens from which to view teaching and learning from a different yet complimentary perspective to Western approaches to teaching and offers suggests for how educators can respectfully navigate those differences in education.
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Angela sits on many different boards. She sits as the DEA for many years. Angela holds knowledge of our community that benefits our people.
Angela sits on many different boards. She sits as the DEA for many years. Angela holds knowledge of our community that benefits our people.
Posted on February 15, 2020 by Ashley Nadjiwon
Anishinaabe Elders who are constantly working towards reconciliation and bringing traditional knowledge to their people.
Anishinaabe Elders who are constantly working towards reconciliation and bringing traditional knowledge to their people.
Posted on by Ruby Thompson
Examples of formal and informal Indigenous Education from a ‘student of life’ who describes the importance of language and land-based learning.
Examples of formal and informal Indigenous Education from a ‘student of life’ who describes the importance of language and land-based learning.
Posted on December 27, 2019 by Emanuelle Dufour
Kakwiranó:ron Cook talks about the First Peoples House and McGill University’s initiatives to support Indigenous students in their academic studies and life on campus.
Since 1997, First Peoples House (FPH) has offered culturally appropriate support services for the university’s Indigenous learners. Often described as a “home away from home,” this dedicated space plays the role of community gathering place, healing, referral, support, tutoring, mentoring and educational guidance and even residence for several students. Some of the activities organized throughout the year include community soup and bannock dinners as well as mid-semester and annual events. In the summer, the FPH, in collaboration with the Faculty of Medicine, organizes the Eagle Spirit Camp, a three-day camp for potential future students aged 13 and 17, with the aim of encouraging them to realize their full educational and personal potential. Other events are organized in collaboration with other groups such as the Indigenous Student Alliance (ISA), a student interest group made up of Indigenous and non-Indigenous students and the Social Equity and Diversity Education’s Office (SEDE). For example, the Indigenous Awareness Week is held each year and culminates in a Pow Wow on campus in the fall semester, and the Indigenous Educational Series is organized, which takes place during the winter term and aims to raise awareness among the student population of Indigenous issues in Canada.
Posted on December 23, 2019 by Lisa Jodoin
Marilyn John, a math tutor at Se’t A’newey Kina’matino’Kuom, in Miawpukek First Nation, describes her work with students in grades 7,8 and 9. She talks about the community’s loss of language and the challenges of reviving Mi’Kmaw 80 years later. She concludes by advocating for the reintroduction of traditional crafts.
Marilyn John, a math tutor at Se’t A’newey Kina’matino’Kuom, in Miawpukek First Nation, describes her work with students in grades 7,8 and 9. She talks about the community’s loss of language and the challenges of reviving Mi’Kmaw 80 years later. She concludes by advocating for the reintroduction of traditional crafts.
