The Purpose of this Module

Indigenization

Indigenization is “a relational and collaborative process that involves various levels of transformation, from inclusion and integration to infusion of Indigenous perspectives and approaches in education.” (Simcoe et al., 2018)

“Indigenization requires non-Indigenous people to be aware of Indigenous worldviews and to respect that those worldviews are equal to other views. Indigenization is about incorporating Indigenous worldviews, knowledge and perspectives into the education system, right from primary grades to universities” (Indigenous Corporate Training Inc., 2016).

Decolonization

“The process of deconstructing colonial ideologies of the superiority and privilege of Western thought and approaches,” (Cull et al., 2018a). It involves addressing the unbalanced power dynamics and dismantling structures that perpetuate settler biases and/or assumptions, while also valuing and revitalizing Indigenous knowledge and approaches. It is an ongoing process that requires all of us to be collectively involved and responsible to create spaces that are inclusive, respectful, and honour Indigenous Peoples, (Cull et al., 2018a)

Decolonization requires “non-Indigenous Canadians to recognize and accept the reality of Canada’s colonial history, accept how that history paralyzed Indigenous Peoples, and how it continues to subjugate Indigenous Peoples. Decolonization requires non-Indigenous individuals, governments, institutions and organizations to create the space and support for Indigenous Peoples to reclaim all that was taken from them” (Indigenous Corporate Training Inc., 2016).

Non-indigenous groups and systems may benefit from decolonizing themselves first to truly be effective in bringing decolonization into Indigenous lands and governmental systems.

Reconciliation

“The [Truth and Reconciliation Commission] mandate describes reconciliation as “an ongoing individual and collective process, and will require commitment from all those affected including First Nations, Inuit and Métis former Indian Residential School (IRS) students, their families, communities, religious entities, former school employees, government and the people of Canada. Reconciliation may occur between any of the above groups.”

The Commission defines reconciliation as an ongoing process of establishing and maintaining respectful relationships. A critical part of this process involves repairing damaged trust by making apologies, providing individual and collective reparations, and following through with concrete actions that demonstrate real societal change. Establishing respectful relationships also requires the revitalization of Indigenous law and legal traditions. It is important that all Canadians understand how traditional First Nations, Inuit, and Métis approaches to resolving conflict, repairing harm, and restoring relationships can inform the reconciliation process.” (Truth and Reconciliation Commission of Canada, 2015)

Indigenous

An adjective: “of or relating to the earliest known inhabitants of a place and especially of a place that was colonized by a now-dominant group” (Merriam-Webster, 2023).

Indigenous peoples of Turtle Island (North America), have been given numerous names by settlers such as Indigenous, Indian, First Nations, Aboriginal, etc. These names have led to much suffering, discrimination, and frustration since they have been bestowed by settlers, often in a derogatory manner, they have overwritten traditional names, and the names themselves are continuously changing, all of which diminishes the Indigenous peoples identities.

When there is any doubt, the best term to use is ‘Indigenous’ as it is the most inclusive term, is used by the Government of Canada, and is recognized internationally (Indigenous Affairs, 2019). Wherever possible, referencing specific communities or Indigenous Nations is best. Please remember that there are vast differences of Indigenous Nations across Canada and opinions on the ‘best name’ differ.

Indigenous Affairs. (2019). No perfect answer: Is it First Nations, Aboriginal or Indigenous? https://www.national.ca/en/perspectives/detail/no-perfect-answer-first-nations-aboriginal-indigenous/

Merriam-Webster. (2023). Indigenous. https://www.merriam-webster.com/dictionary/indigenous

Terms for Building Awareness and Avoiding Doing Harm

Appropriation

“Cultural appropriation is the use of a people’s traditional dress, music, cuisine, knowledge, and other aspects of their culture, without their approval, by members of a different culture. For Indigenous peoples in Canada, cultural appropriation is rooted in colonization and ongoing oppression. Indigenous peoples have seen culturally significant symbols and motifs used in non-Indigenous goods, marketing, and art,” (Cultural Appropriation of Indigenous Peoples in Canada, 2020).

Tokenism

Tokenism may be seen as a form of abuse, defined as “the practice of doing only to prevent criticism and give the appearance people are being treated fairly,” (Government of Canada, 2021).

This may include emphasizing a token individual(s) to create the impression of social inclusiveness and diversity (racial, religious, sexual, etc.) (Hogg & Vaughan, 2008).

Pan-Indigenizing

Pan-Indigenizing, which groups Indigenous peoples into one culture, is not only reductive but also considered racist as it overlooks the diverse cultures, languages, and histories of distinct Indigenous communities. Pan-Indigeneity “refuses to acknowledge the cultural, linguistic, and historical differences between different Indigenous [communities, nations, or groups],”  (Sandberg McGuinne, 2014). “The Pan-Indigenous movement [is] not as a way to create a collective voice of Indigenous people, rather, as method to strip down vast cultural difference and place all Indigenous people into one generic category,” (Jerome, 2019 as cited by Parsons, 2019).

Prejudice

Prejudice is “a negative attitude toward another person or group formed in advance of any experience with that person or group. Prejudices include an affective component (emotions that range from mild nervousness to hatred), a cognitive component (assumptions and beliefs about groups, including stereotypes), and a behavioral component (negative behaviors, including discrimination and violence). They tend to be resistant to change because they distort the prejudiced individual’s perception of information pertaining to the group. Prejudice based on racial grouping is racism; prejudice based on sex is sexism; prejudice based on chronological age is ageism; and prejudice based on disability is ableism,” (American Psychological Association, 2023b).

Microaggressions

Microaggressions are “subtle, stunning, often automatic, and non-verbal exchanges which are ‘put downs’,” (Pierce, Carew, Pierce-Gonzalez, & Willis, 1978, p. 66). Racial microaggressions have also been described as “subtle insults (verbal, non-verbal, and/or visual) directed toward people of color, often automatically or unconsciously” (Solo ́rzano et al., 2000 as cited by Sue et al., 2007). “Microaggressions seem to appear in three forms: microassault, microinsult, and microinvalidation,“ (Sue et al., 2007).

Contingency Cues

“Social identity contingencies are possible judgments, stereotypes, opportunities, restrictions, and treatments that are tied to one’s social identity in a given setting” (Steele, Spencer, & Aronson, 2002 as cited by Vaughns et al. 2008). Cues of social identity contingencies can be broadcasted verbally and implicitly such as by the diversity, or lack thereof, of the group (Vaughns et al. 2008). Such cues may influence trust, comfort, and performance in a given setting – in other words, if someone does not identify with anyone else within a group, they may feel stigmatized (Vaughns et al. 2008).

Colonization

The action or process of when a new group of people settle and establish control over the land and the Indigenous Peoples of that area.

“Colonization occurs when a new group of people migrates into a territory and then takes over and begins to control the Indigenous group. The settlers impose their own cultural values, religions, and laws, seizing land and controlling access to resources and trade. As a result, the Indigenous people become dependent on the settlers.” (Wilson & Hodgson, 2018a).

Terms to Practice

Positionality

“The notion that personal values, views, and location in time and space influence how one understands the world. In this context, gender, race, class, and other aspects of identities are indicators of social and spatial positions and are not fixed, given qualities. Positions act on the knowledge a person has about things, both material and abstract. Consequently, knowledge is the product of a specific position that reflects particular places and spaces.” (Sanchez, 2010 as cited by Simcoe et al., 2018)

Holism/Wholistic View

“An Indigenous worldview that sees the whole person (physical, emotional, spiritual, and intellectual) as interconnected to land and in relationship to others (family, communities, nations),” (Cull et al., 2018b)

Two-Eyed Seeing

A meta-philosophical approach that incorporates both the colonial and Indigenous ways of knowing, (Marshall, 2017). It emphasizes the importance of recognizing and respecting diverse perspectives and ways of knowing, while also promoting collaboration and dialogue between these different worldviews, (Marshall, 2017).

“Learn to see from your one eye with the best or the strengths in the Indigenous knowledges and ways of knowing … and learn to see from your other eye with the best or the strengths in the mainstream (Western or Eurocentric) knowledges and ways of knowing … but most importantly, learn to see with both these eyes together, for the benefit of all” – Mi’kmaq Elder Albert Marshall (Marshall, 2017).

Take extra care to respect from where and whom Indigenous knowledges may come, especially the holders of this knowledge.

Reciprocity

“Reciprocity reflects the relational worldview and the understanding that we must honor our relationships with other life. Since all life is considered equal, albeit different, all life must be respected as we are in reciprocal relations with them” (Hart, 2010).

This concept of reciprocity is intrinsically related to relationship and is a key element of Indigenous worldview (Tapestry Institute, 2020). We are all related – to the Land, to animals, and to one another – and share a common source and sustenance (Tapestry Institute, 2020). Every interaction is an exchange and practicing reciprocity upholds respect and ensures the whole may function in a healthy way (Tapestry Institute, 2020).

Seventh Generation Principle

“The Seventh Generation Principle is based on an ancient Haudenosaunee (Iroquois)* philosophy that the decisions we make today should result in a sustainable world seven generations into the future,” (Indigenous Corporate Training Inc, 2020b). Different nations have adapted what seven years refers to, being the past, future, or both but they all share a commonality of generational thinking: to consider how the distant past has contributed to the present and how the actions now may influence in the distant future.

“The Peacemaker taught us about the Seven Generations. He said, when you sit in council for the welfare of the people, you must not think of yourself or of your family, not even of your generation. He said, make your decisions on behalf of the seven generations coming, so that they may enjoy what you have today,” (Lyons, Faithkeeper, Onondaga Nation, n.d.)

Terms to Develop a Deeper Understanding

Elder

“The term “Elder” is bestowed to an individual, by their community because of the spiritual and cultural knowledge that they hold. The term does not refer to one’s age, but rather the level of cultural and traditional knowledge they hold,” (Queen’s University, 2020). Not all communities are the same, therefore, it depends on the specific community, region, and culture to define what makes an Elder.

Knowledge Keeper

“The term ‘Knowledge Keeper’ or ‘Traditional Knowledge Keeper’ refers to someone who has been taught by an Elder or a senior Knowledge Keeper within their community. This person holds traditional knowledge and teachings, they have been taught how to care for these teachings and when it is and is not appropriate to share this knowledge with others,”(Queen’s University, 2020).

Land

“Land is more than the diaphanousness of inhabited memories; Land [with a capital L] is spiritual, emotional, and relational; Land is experiential, (re)membered, and storied; Land is consciousness—Land is sentient. Land refers to the ways we honor and respect her as a sentient and conscious being … a philosophical construct” (Styres, 2018).

“For many Aboriginal cultures, land means more than property– it encompasses culture, relationships, ecosystems, social systems, spirituality, and law. For many, land means the earth, the water, the air, and all that live within these ecosystems. As scholars Bonita Lawrence and Enakshi Dua point out using historical examples, “to separate Indigenous peoples from their land” is to “preempt Indigenous sovereignty.” Land and Aboriginal rights are inextricably linked,” (University of British Columbia First Nations Studies Program, 2017). Land is central to Indigenous thought systems and this relationship to Land informs physical, mental, social, and spiritual beings (McDonald, 2023). Indigenous people of the Americas never viewed Land as something that is owned, but as a place to live and prosper for all generations.

“A reference to land includes all aspects of the natural world: plants, animals, ancestors, spirits, natural features, and environment (air, water, earth, minerals). The term can also be used in reference to a physical location or geographical concept” (McDonald, 2023).

“I’m speaking for Okanagan Indigenous peoples in terms of the way we think about land. We never have ever thought of it, I don’t think, as anything static. As anything physical. We’ve always thought about it as a process of interactions, a process of changes and a process that’s ongoing…. And so a lot of things that we think about as Okanagan people is how those systems should inform us, in terms of our interactions and the principles that we need to think about and adhere to. In the process of learning in our society, one of the things that we have come to understand is that there always needs to be that connection to and from the individual, and the connection of the family, and the connection to community, and how that intersects to the natural world” – (Armstrong, J as cited by University of British Columbia First Nations Studies Program, 2017).

Land-Based Practices

Starting from a connection with the Land is fundamental to most practices, including but not limited to learning, healing, creating, and governance (McDonald, 2023; Cherpako, 2019).  “Land-based implies a deep connection with and non-separation between human beings and the natural world.” (McDonald, 2023). Starting with and fostering a connection to the Land facilitates a holistic approach including a practice of respect, relevance, reciprocity, and responsibility. “Connection to the land is an important part of physical, mental, social, and spiritual wellness” (Cherpako, 2019).

“There is a major distinction between Western models of place-based education and Indigenous land-based education, which is that Indigenous land-based education is informed by a particular worldview that conceives of the land, animals, and humans as relations, while Western place-based education is informed by a worldview that positions humans as superior to the natural environment” (McDonald, 2023).

“If colonization is fundamentally about dispossessing Indigenous peoples from land, decolonization must involve forms of education that reconnect Indigenous peoples to land and the social relations,  knowledges and languages that arise from the land” (Wildcat et al. 2014).

Intergenerational Trauma

“The transmission of trauma or its legacy, in the form of a psychological consequence of an injury or attack, poverty, and so forth, from the generation experiencing the trauma to subsequent generations. The transference of this effect is believed to be epigenetic—that is, the transmission affects the chemical marker for a gene rather than the gene itself. The trauma experienced by the older generation is translated into a genetic adaptation that can be passed on to successive generations” (American Psychology Association, 2023a).

The source of intergenerational trauma may happen on an individual level as well as on a group as a whole (Bombay, Matheson & Anisman, 2014). Studies researching the children of those who attended Indian Residential Schools found evidence to suggest an increased risk of poor well-being, mental health concerns, drug use, and learning difficulties (Bombay, Matheson & Anisman, 2014).

Authentic Resources

“Historical or contemporary texts that are created by or with substantial contributions of Indigenous Peoples, address themes and issues of importance within Indigenous cultures, and incorporate Indigenous storytelling techniques and features.” (adapted from First Nations Education Steering Committee and First Nations Schools Association as cited by 2016 in Simcoe et al., 2018)

Unceded

Stolen; Not ceded or handed over; Not yielded or given up (Merriam-Webster, 2023).

With regards to Indigenous land in Canada, “Unceded means that First Nations people never ceded or legally signed away their lands to the Crown or to Canada,” (Wilson & Hodgson, 2018b).

Treaties

“Agreements in Canada between the Crown and Indigenous peoples. Most of these agreements describe exchanges where Indigenous nations agree to share some of their interests in their ancestral lands in return for various payments and promises. Treaties are sometimes understood, particularly by Indigenous people, as sacred covenants between nations that establish a relationship between those for whom Canada is an ancient homeland and those whose family roots lie in other countries. Treaties therefore form the constitutional and moral basis of alliance between Indigenous peoples and Canada,” (Treaties with Indigenous Peoples in Canada, 2017).

It is important to understand that many treaties were formed as part of the colonization process where Indigenous communities were formed under duress, coercion, and/or with significant misunderstanding.

References

American Psychological Association. (2023a). Intergenerational Trauma. American Psychological Association Dictionary of Psychology. https://dictionary.apa.org/intergenerational-trauma

American Psychological Association. (2023b). Prejudice. American Psychological Association Dictionary of Psychology. https://dictionary.apa.org/prejudice

Bombay, A., Matheson, K., & Anisman, H. (2014). The intergenerational effects of Indian Residential Schools: implications for the concept of historical trauma. Transcultural psychiatry, 51(3), 320–338. https://doi.org/10.1177/1363461513503380

Cherpako, D. (2019). Making Indigenous-Led Education A Public Policy Priority: The Benefits Of Land-Based Education And Programming. Samuel Centre for Social Connectedness. https://www.socialconnectedness.org/wp-content/uploads/2019/10/Land-Based-Education-Pamphlet.pdf

Cull, I., Hancock, R. L. A., McKeown, S., Pidgeon, M., & Vedan, A. (2018a). Decolonization and Indigenization. Open Text BC. https://opentextbc.ca/indigenizationfrontlineworkers/chapter/decolonization-and-indigenization/

Cull, I., Hancock, R. L. A., McKeown, S., Pidgeon, M., & Vedan, A. (2018b). Indigenous Ways of Knowing and Being. Open Text BC. https://opentextbc.ca/indigenizationfrontlineworkers/chapter/indigenous-ways-of-knowing-and-being/

Cultural Appropriation of Indigenous Peoples in Canada. (2020). The Canadian Encyclopedia. https://www.thecanadianencyclopedia.ca/en/article/cultural-appropriation-of-indigenous-peoples-in-canada

Government of Canada. (2021, June 22). Best Practices in Equity, Diversity and Inclusion in Research. https://www.sshrc-crsh.gc.ca/funding-financement/nfrf-fnfr/edi-eng.aspx?wbdisable=true#:~:text=attributes%20are%20expressed.-,Tokenism%20can%20be%20defined%20as%20%E2%80%9Cthe%20practice%20of%20doing%20something,people%20are%20being%20treated%20fairly.%E2%80%9D

Hart, M. A. (2010). Indigenous Worldviews, Knowledge, and Research: The Development of an Indigenous Research Paradigm. Journal of Indigenous Voices in Social Work. 1. (1). https://scholarspace.manoa.hawaii.edu/server/api/core/bitstreams/d68b730e-5130-432e-8ef0-ea66ad1d29af/content

Hogg, M. & Vaughan, G. (2008). Social Psychology. Harlow: Prentice Hall. pp. 368–369. ISBN 978-0-13-206931-1.

Indigenous Corporate Training Inc. (2016a). Indigenous Worldviews Vs Western Worldviews. Blog. https://www.ictinc.ca/blog/indigenous-worldviews-vs-western-worldviews

Indigenous Corporate Training Inc. (2016b). What is the Seventh Generation Principle?. Blog. https://www.ictinc.ca/blog/seventh-generation-principle

Lyons, O. (n.d.). (Seneca). Faithkeeper, Onondaga Nation.     https://www.pbs.org/warrior/content/timeline/opendoor/roleOfChief.html

Marshall, A. (2017). Two-Eyed Seeing – Elder Albert Marshall’s guiding principle for inter-cultural collaboration. Thinkers Lodge. Pugwash, NS: Climate Change, Drawdown & the Human Prospect: A Retreat for Empowering our Climate Future for Rural Communities http://www.integrativescience.ca/uploads/files/Two-Eyed%20Seeing-AMarshall-Thinkers%20Lodge2017(1).pdf

McDonald, M. (2023). Indigenous Land-Based Education in Theory and Practice. Yellowhead Institute. https://yellowheadinstitute.org/wp-content/uploads/2023/01/YI-Land-Based-Education-Special-Report-2.2023-1.pdf

Merriam-Webster. (2023). Cede. https://www.merriam-webster.com/dictionary/cede

Parsons, C. (2019). Pan-Indigenousism and Cultural Appropriation: A Practicum Student’s Observations in the Community. International Journal of Disability, Community & Rehabilitation. Student Perspective 2019. http://www.ijdcr.ca/StudentPerspectives2019/articles/parsons.shtml

Pierce, C., Carew, J., Pierce-Gonzalez, D., & Willis, D. (1978). An experiment in racism: TV commercials. In C. Pierce (Ed.), Television and education (pp. 62– 88). Beverly Hills, CA: Sage.

Queen’s University. (2020. Elders, Knowledge Keepers, and Cultural Advisors. Office of Indigenous Initiatives. https://www.queensu.ca/indigenous/ways-knowing/elders-knowledge-keepers-and-cultural-advisors

Sandberg McGuinne, J. (2014). Pan-Indigeneity. Indigeneity, Language and Authenticity.. [Blog post]. Retrieved from https://johansandbergmcguinne.wordpress.com/2014/10/20/pan-indigeneity/

Simcoe, J., Allan, B., Perreault, A., Chenoweth, J., Biin, D., Hobenshield, S., Ormiston, T., Hardman, S. A., Lacerte, L., Wright, L., & Wilson, J. (2018). Glossary of Terms. Open Text BC. https://opentextbc.ca/indigenizationinstructors/back-matter/glossary/

Styres, S. (2018). Literacies of Land. Indigenous and Decolonizing Studies in Education.

Sue, D. W., Capodilupo, C. M., Torino, G. C., Bucceri, J. M., Holder, A. M. B., Nadal, K. L., & Esquilin, M. (2007). Racial microaggressions in everyday life: Implications for clinical practice. American Psychologist, 62(4), 271-286.

Tapestry Institute. (2020). Relationship and Reciprocity. Tapestry Institute. https://tapestryinstitute.org/ways-of-knowing/key-concepts/relationship-reciprocity/

Treaties with Indigenous Peoples in Canada. (2017). Treaties with Indigenous Peoples in Canada. In The Canadian Encyclopedia. https://www.thecanadianencyclopedia.ca/en/article/aboriginal-treaties

Truth and Reconciliation Commission of Canada. (2015). Honouring the Truth, Reconciling for the Future: Summary of the Final Report of the Truth and Reconciliation Commission of Canada. https://publications.gc.ca/collections/collection_2015/trc/IR4-7-2015-eng.pdf

University of British Columbia First Nations Studies Program. (2017). Land & Rights. http://indigenousfoundations.arts.ubc.ca/land__rights/

Wildcat M., McDonald M. , Irlbacher-Fox, S. & Coulthard, G. (2014). Learning from the land: Indigenous land based pedagogy and decolonization. Decolonization: Indigeneity, Education & Society. 1. (1). pp. I-XV. https://jps.library.utoronto.ca/index.php/des/article/view/22248/18062

Wilson, K., & Hodgson, C. (2018a). Colonization. Open Text BC. https://opentextbc.ca/indigenizationfoundations/chapter/43/#:~:text=What%20is%20colonization%3F,not%20favour%20the%20Indigenous%20Peoples.

Wilson, K., & Hodgson, C. (2018b). Glossary of Terms. Open Text BC. https://opentextbc.ca/indigenizationfoundations/back-matter/glossary-of-terms/#Colonization