This is an outdated version published on 2021-07-28. Read the most recent version.

Land-based Learning Journey

Authors

  • Joey-Lynn Wabie Laurentian University
  • Tamerra London
  • Julia Pegahmagabow

Keywords:

wiigwam, sweetgrass research methodology, Indigenous social work

Abstract

Indigenous faculty and staff saw the need to prioritize Indigenous ways of learning within our university setting that brings us outside of classroom settings and on to the land. The creation of a regionally accurate land-based learning structure within our educational institution provides Indigenous pedagogy with students and holds space and place for the post-secondary education community to see and experience.  The vision of this structure was provided by Art Petahtegoose from Atikameksheng Anishnawbek whose ancestral land is where the current educational institution is situated. Together we (faculty, staff, students, and Atikameksheng Anishnawbek) built a wiigwam which is culturally accurate within this region. 

 

Through Wabie's (2017; 2019) sweetgrass story weaving methodology (Body, Mind, Spirit), staff and Indigenous Social Work students' voices were honored as they shared perspectives on the building of the wiigwam, the effect it has had on them (including counselling skills for students), and what they would like to see for it in the future. In the end, an Indigenous pedagogical structure for students, staff, and faculty was created surpassing a mainstream educational learning environment; we have, in spirit, created a living being. 

 

References

Alfred, T. (1999). Peace, power and righteousness: An Indigenous manifesto. Toronto: Oxford University Press.

Alfred, T. (2005). Wasáse: Indigenous pathways of action and freedom. Toronto: University of Toronto Press.

Alfred, T. (2014). The Akwesasne cultural restoration program: A Mohawk approach to land-based education. Decolonization: Indigeneity, Education & Society, 3(3).

Barnaby, J. (2010). Recognizing traditional environmental knowledge. In J. Bird, L. Land, & M. McAdam (Eds.), Nation to nation, Aboriginal sovereignty and the future of Canada (p. 85-91). Toronto: Nelson Education Limited.

Baskin, C. (2016). Strong helpers' teachings, the value of Indigenous knowledges in the helping professions (2nd Ed.). Toronto: Canadian Scholars’ Press.

Creswell, J. W. (2007). Qualitative inquiry & research design: choosing among five approaches (2nd ed.). Thousand Oaks: Sage Publications.

Gerrett-Magee, R. (2006). Discomfort: The university student and Indigenous peoples. The Australian Community Psychologist, 18(1), 28-32.

Henderson, J.Y. (2000). Ayukpachi: empowering Aboriginal thought. In M. Battiste (Ed.), Reclaiming Indigenous voice and vision (p. 248-278). Vancouver: University of British Columbia Press.

Lavallee, L.F. (2009). Practical application of an Indigenous research framework and two qualitative Indigenous research methods: Sharing circles and Anishnaabe symbol-based reflection. International Journal of Qualitative Methods, 8(1), 21-40.

McNair, M., Owens, K., Bennet, M., Logan, P., Murray, L., O'Sullivan, D., ... & Jannok-Nutti,Y. (2012). Continuities in education: Pedagogical perspectives and the role of Elders in education for Indigenous students. Journal of Australian Indigenous Issues, 15(1), 20-39.

Nejad, S., & Walker, R. (2018). Contemporary urban Indigenous placemaking in Canada. In The handbook of contemporary Indigenous architecture (pp. 223-251). Springer, Singapore.

Radu, I., House, L. L. M., & Pashagumskum, E. (2014). Land, life, and knowledge in Chisasibi: Intergenerational healing in the bush. Decolonization: Indigeneity, Education & Society, 3(3). 86-105.

Simpson, L. (2008). Oshkimaadiziig, the new people. In L. Simpson (Ed.), Lighting the eighth fire: the liberation, resurgence, and protection of Indigenous nations (p. 13-21). Winnipeg: Arbeiter Ring Publishing.

Simpson, L. (2011). Dancing on our turtle’s back, stories of Nishnaabeg re-creation, resurgence, and a new emergence. Winnipeg: Arbeiter Ring Publishing.

Simpson, L. B. (2014). Land as pedagogy: Nishnaabeg intelligence and rebellious transformation. Decolonization: Indigeneity, Education & Society, 3(3), 1-25.

Tachine, A. R., Yellowbird, E., & Cabrera, N. L. (2016). Sharing circles, an Indigenous methodological approach for researching with groups of Indigenous peoples. International Review of Qualitative Research, 9(3), 277–295. DOI:10.1525/irqr.2016.9.3.277.277

Takano, T. (2005). Connections with the land: Land-skills courses in Igloolik, Nunavut. Ethnography, 6(4), 463-486.

Truth and Reconciliation Commission of Canada. (2015). Truth and reconciliation commission of Canada: Calls to action. Winnipeg. http://www.trc.ca/websites/trcinstitution/File/2015/Findings/Calls_to_Action_English2.pdf

Tuck, E., McCoy, K., & McKenzie, M. (2014). Land education: Indigenous, post-colonial, and decolonizing perspectives on place and environmental education research. Environmental Education Research, 20(1), 1-23. http://dx.doi.org/10.1080/13504622.2013.877708

Wabie, J. (2017). Kijiikwewin aji: sweetgrass stories. (PhD Thesis). Laurentian University.

Wabie, J. (2019). Kijiikwewin aji: Sweetgrass stories with traditional Indigenous women in northern Ontario. International Journal of Indigenous Health, 14(2), 54-73. DOI 10.32799/ijih.v14i2.31677

Waldram, J. B. (Ed.). (2008). Aboriginal healing in Canada: Studies in therapeutic meaning and practice. Aboriginal Healing Foundation.

Waldram, J. B. (2013). Transformative and restorative processes: Revisiting the question of the efficacy of indigenous healing. Medical Anthropology, 32(3), 191-207.

Wildcat, M., McDonald, M., Irlbacher-Fox, S., & Coulthard, G. (2014). Learning from the land: Indigenous land based pedagogy and decolonization. Decolonization: Indigeneity, Education & Society, 3(3), I-XV.

Downloads

Published

2021-07-28 — Updated on 2021-07-28

Versions

Issue

Section

Articles