Indigenization

Indigenization: Holistic Learning and Weaving
Indigenous Ways of Knowing into the Curriculum

Amanda Morris
School of Education, Thompson Rivers University
Kamloops, BC

Author Note

A capstone project submitted to Thompson Rivers University in partial fulfilment of the
requirements of the degree of Master of Education.

Presented July 23, 2023
Last modified: Thursday, July 26, 2023, 12:00 PM

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Abstract
This paper is set within the context of my life journey as a teacher working in a dynamic
and diversified school division and as a student in the Master of Education program. During my
career, I have had the privilege of teaching and learning within varied international and
intranational educational models and contexts. Throughout this journey, I have ascertained the
critical importance of the power of different and diversified pedagogical approaches of teachers
as they navigate the curriculum, form, and foster effective relationships with their students, and
create an atmosphere of care within their classrooms and school communities that supports the
learning of all. Teachers have an obligation to create opportunities for students to flourish within
these systems that provide a more holistic framework of education in Canada, namely through
Indigenization that fosters student capacity, success and well-being. Indigenization is a process
through which Indigenous People bring their Indigenous ways of knowing, being and doing
(pedagogies and perspectives) into spaces that were not necessarily designed for those ways.
Educators will work as Indigenous allies to support collective learning for all students. The
implications are that if we want to create atmospheres and environments within school
communities where every student succeeds, we must advocate and work as allies to create and
foster the development of a holistic Indigenized approach.

Key Words: Indigenization, holistic education, pedagogy, culture of care, Indigenous
ways of knowing

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Acknowledgements
Tansi Kitamiskatinawaw -"I greet you" - This capstone has been written on Treaty 8 Territory,
the ancestral home of the Beaver, Cree, Dene, Inuit and Metis people. I honour the Indigenous
peoples who have lived here since time immemorial and give thanks for the land I cherish, where
I live and learn. I would like to thank the many Elders I have had the privilege of working with
in my school division and community for the last seven years. This work would not be possible
without them and their sharing of wisdom and knowledge.

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Table of Contents
Chapter 1: Introduction
My Lived Experiences and Journey in Education ……………………………………………8
Developing My Interests and the Significance of the Topic………………………………….12
Presenting an Argument………………………………………………………………………..15
Chapter 2: Literature Review
Educators and the Responsibility Decolonize Practices and Foster Indigenization………..18
Inclusive and diversified learning……………………………………...……………...20
Culture of care and fostering effective relationships…………………………..22
Indigenous ways of knowing and holistic education…………….……………..23
Summary…………………………………………………………………………………….…..26
Chapter 3: Application
Professional Experiences with Indigenization………………………………………….……..27
The context……………………………………………………………………….……..28
The classroom, students, and the curriculum…………………………………….…..31
Successes and susceptibility…………………………………………………………....36
Remaining hurdles……………………………………………………………………...39
Summary………………………………………………………………………………………...41
Chapter 4: Conclusion
Summary……………………………………………………………………………..………….42
Implications………………………………………………………………………..……………45

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References

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List of Figures
Figure 1: Gyeongbokgung Palace, South Korea…………………………………………………8
Figure 2: Namdaemun - The North Gate, South Korea………………………………………….9
Figure 3: The Red House, Trinidad and Tobago……………………………….………………..10
Figure 4: Comprehensive High School, Trinidad and Tobago………………………………….11
Figure 5: Child’s potential quote………………………………………………………………..13
Figure 6: Culture of Care quote…………………………………………………………………14
Figure 7: Indigenous Medicine Wheel………………………………………………………….25
Figure 8. Medium-sized community in Northern Alberta………………………………………28
Figure 9. Every Child Matters - Whole School Mural Project…………………………………. 29
Figure 10. Tipi Teachings with Cree Elder - Cultural Knowledge and Curriculum Consultant...30
Figure 11. Grade 3 Students drumming with Cree Elder……….……………………………….31
Figure 12. Tipi - Historic Dunvegan…………………………………………………………….32
Figure 13. Grade 4-6 students making traditional bannock - Historic Dunvegan………………32
Figure 14. Grade 2 students - Inuit soap carving with Cree Elder………………………………34
Figure 15. Grade 1 students learning the Métis jig…………………………………………..….35
Figure 16. Seven Sacred Teachings school art - Amanda Morris…………………………….....35
Figure 17. Grade 5 students - Interactive First Nations, Métis and Inuit Floor Map of Canada..35
Figure 18. Indigenous high school students learning with Cree drum keeper………………….36
Figure 19. Indigenous student graduation ceremony. Gift of the eagle feather from Cree Elder……....37
Figure 20. Indigenous Graduation Ceremony.………………………………………………….37
Figure 21. Graduating students dressed in their traditional regalia……………………………..38
Figure 22. Indigenous dancers………………………………………………………………..…38

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Figure 23. Cree Elder and Amanda Morris…………………………………………………….41
Figure 24. Indigenous Knowledge quote………………………………………………………42
Figure 25. Indigenous ways of knowing quote……………………………………………..….44

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Chapter 1: Introduction
My Lived Experiences and Journey in Education
I began my teaching career in 2002, half a world away in a private hagwon (academy) in
the bustling streets of Seoul, South Korea: a minority presence and a small-town foreigner living
in a vibrant metropolis. The people of Korea were thirsty for knowledge, with the need to learn
and speak English being a priority for most members of the middle class and elite. Striving to fit
into a world with Western amenities and ideals, the people of Korea were changing to create a
new hybrid culture that could compete with the West, with all the chain restaurants and box
stores that lined the streets of North America.
This somewhat ‘alien’ invasion was surface level at best, for off the main roads, through
the alleyways and in the quiet countryside; the prevalence of Korean culture, religion and beliefs
were as alive and strong as ever. The slight bow and nod of the head as strangers greeted each
other in passing, the rhythmic sounds of hangul (Korean language) that filled the crowded old
cobblestone streets where ancient pagodas and palaces are still nestled amongst the towering
high-rises and skyscrapers brimming with extended families living together in crowded spaces.
Figure 1: Gyeongbokgung Palace, South Korea (own photo).

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A perfect duality, a combination of modernity and tradition forming into one, a country
and people, launching themselves into the future while still deeply rooted in their ancestral past.
Chaemyoun, ‘the concept of face,’ gives the Korean people their stoic personas, where one’s
reputation, influence, dignity, and honour guide their daily lives, with deep reverence in respect
for family and ancestral ties and an irrevocable need for education and success in fulfilling the
designs of their life: achievements they sought to obtain, not only for themselves but for their
family, their communities and their nation. What was the impetus and driving force behind a
country of people wanting to learn and achieve so much?
Figure 2: Namdaemun - The North Gate, South Korea (own photo).

After returning to Canada from Korea, I continued expanding on my international
teaching experiences by attending The University of the West Indies in Trinidad and Tobago.
Trinidad was a vibrant and busy Caribbean Island with a unique blend of cultures making up the
busy atmosphere. Like most areas of North America, the British had also colonized the area, and
Western Europe's overpowering colonialist and imperialistic ideals had also been implemented.
In the schools, students sat in rows in their perfectly stiff, starched, pressed uniforms, never

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speaking out of turn, still learning a colonial curriculum, stifled by outdated ideals and
Eurocentric values.
Figure 3: The Red House, Trinidad and Tobago (own photo).

Order and respect was the model of the behaviour of all students, never speaking out of
turn or having their thoughts or things to say with what they were learning. A robotic and
monotonous etiquette that had been transferred to them by their parents and their grandparent
before them. Living in poverty but still attending, respecting, and valuing the institution that held
them down, with kindred regard to knowing that with an education, they might one day break
free of the cyclical oppression through their learning, yet few of them ever did and continued to
struggle in the political turmoil and instability that their nation struggled with through
postcolonialism.

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Figure 4: Comprehensive High School, Trinidad and Tobago (own photo).

It seemed as though their identity and vibrancy were diminished during the day, their
innate and multifaceted cultures, values, and beliefs acting as secondary passengers within their
journey. But it was in the coolness of the evenings, after the hot sweltering days with blistering
sun and hours spent in crowded classrooms, when the city's streets came alive with children.
They could break free of their daytime constraints, running barefoot through the streets in light
cotton shirts, with the soft rhythmic sounds of their laughter and pan drums ringing through the
air and the smell of curries and chutney wafting from the street vendors' carts… this carefree
feeling and euphoric lifestyle of island life were content and one in itself. How were Trinidadians
able to find value and still have respect for the systems that were so unrepresentative of
themselves and their worldview?
I returned to Canada in the middle of winter, with the heavy fog and constant drizzling
skies of the lower mainland blanketing the city and suburbs. Arriving back in the classroom and
the city after living overseas for three years, Canadian schools now seemed foreign to me, the

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students were different, and there was a subdued and almost passive-drained energy. Apathy and
discourse against what was being learned was the general feeling of many students.
Over the next twenty years, as I moved further North and experienced different groups
and ages of students learning in distinct settings and contexts, an apathy and disconnect towards
education only intensified. Our schools were becoming increasingly multicultural, and many of
our students were more complex with their needs while at school. Graduation rates were
plummeting, with constant behavioural problems and many students experiencing trauma and
social-emotional crises; they were more disengaged than ever.
Being in the North, high percentages of my students were Indigenous, and their
demographic seemed to suffer the most in what seemed to me to be an almost educational crisis.
During this time, I began to think critically and reflect on the state of education in our country
and my current province. I asked myself several questions: How were similar education models
flourishing worldwide in different contexts? Why were so many of my students falling through
the cracks and failing as they continued their educational journey? At what point would a
decision be made to change the curriculum and the teacher's pedagogical practices to support and
foster our students' successful learning and education? How could I foster a spark and revive a
love of learning in my students in a capacity to propagate change and perpetuate growth and
intrinsic motivation in them to value the education they were receiving?
Developing My Interests and the Significance of the Topic
It was during the past few years, as I completed my coursework as a student in the master
of education program, that many of the questions I had, began to be answered. I was exposed to
several new philosophies and theories about education, teaching, and learning, paired with the
benefits and deficits of many of these perspectives. Lessons from Peggy McIntosh as I unpacked

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my invisible knapsack to understand the realms of power and privilege more theoretically and
truthfully in my own context (2003). Paolo Freire and his philosophies and the belief that
education should challenge learners, showing them the existing power structures and inherent
inequalities so they can one day transform themselves and change the once-prescribed course of
their lives (2007). Pinar and his writings on “reconceptualization,” with his notion of currere,
allowed me to analyze my journey with education and educational experiences and reflect on my
pedagogical beliefs and practices (2022). Finally, Maria Montessori and Nel Noddings showed
me how educational methods could allow children to learn naturally and be fostered in their
growth through ethical caring within their learning journey (2010/2022).
Figure 5: Child’s potential (Maria Montessori,2022)

Looking at my journey through this new and more critical lens and infusing reflection
into my daily practice, I went through a transformational learning experience. I saw the
commonalities in my encounters with the differing worldviews and outlooks I have worked with
and realized that I had ascertained the critical importance of the power of different and
diversified pedagogical approaches of teachers as they navigate the curriculum. To approach
their teaching and learning practices holistically: forming and fostering effective relationships

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with their students and creating an atmosphere of care within their classrooms and school
communities that supports all learning. Students in our systems are failing and floundering in the
standardization of data-driven results and assessments, leaving them feeling more disconnected
from what they are learning in their classrooms, their teachers, and schools, being categorized by
their achievements and, more often, their deficits.
Figure 6: Culture of Care (Nel Noddings, 2010).

The last several years have allowed me to work closely with my school leaders and
colleagues to apply the foundational knowledge of First Nations, Metis and Inuit people to
teachers and students in my school community as part of our process of supporting the Truth and
Reconciliation Commissions Calls to Action. I work alongside our school Elder to support her
and her teachings to students that support Indigenous ways of knowing and learning and align
them directly with curricular outcomes. Working through this process made me realize that
several answers to my previous questions could be easily and succinctly answered by weaving
Indigenous ways of knowing into our current curriculums and adapting to more holistic child-

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centred teaching and learning practices and approaches. Teachers have an obligation to create
opportunities for students to flourish within these systems that provide a holistic framework of
education, namely through Indigenization that fosters student capacity, success, and well-being. I
claim this because we must seek to go beyond the limitations of our current Western models of
education and go beyond the acknowledgement of Indigenous people and to make space, both
figuratively and literally, through the Indigenization of our current curriculums and educational
structures.
Indigenization is a process through which Indigenous People bring their Indigenous ways
of knowing, being and doing (pedagogies and perspectives) into spaces that were not necessarily
designed for those ways. This will be in the classrooms and learning spaces of our school
communities and will be a part of all teaching and learning through the application of
Indigenization across the curriculum woven together with the current curricular outcomes.
Indigenous and non-Indigenous educators will work as allies, working with the Indigenous
Elders, Knowledge Keepers, and organizations from our community to support collective
learning for all students. The implications are that if we want to create atmospheres and
environments within school communities where every student succeeds, we must all advocate
and work as allies in creating and fostering a holistic Indigenized approach that is braided and
woven into our Western knowledge.
Presenting an Argument
I argue that every child has the right to develop to their full potential as spiritual,
emotional, social, and physical beings in an inclusive and diversified space to meet these needs
with the support of educators whose pedagogical practices bolster and uphold a holistic
education model. Current Western education models are framed by a dated, superior, and

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oppressive worldview which informs epistemological and pedagogical practices that are failing
many students in our school systems today. I believe, and as Madjidi argues, in an Indigenized,
holistic model of education, learners experience multifaceted understandings that go beyond the
limits of the curriculum allowing individuals to embark on a path of lifelong learning that
embraces individuality and supports the growth and respect of the community and others,
valuing “wholeness, spirituality, and diverse modes and means of learning” (2008, p.85, 101).
Indigenization provides an increasingly accepting and multicultural approach to
education within its systems. It offers “the ability to celebrate with the other in a manner that
transcends all barriers and brings about unity and diversity” (Rosado, 2017). Indigenization is
not just ideal for Indigenous learners; the holistic approach of Indigenous ways of knowing and
the values of lived experiences within the process are suitable for all learners and educators,
which also fosters a caring in education that provides a preeminent foundation for moral
education and powerful incidental learning (Noddings, 2010). There is contestability to this
argument, a precarious line of cultural appropriation that will need to be navigated throughout
the process as new procedures and adaptations of pedagogy are acquired. Within the caution of
this contestability, educators are responsible for decolonizing their traditionalist practices to
make critical changes to their philosophies when teaching the students of today and tomorrow
within their inclusive and diversified classrooms.
Indigenous knowledge systems are diverse and complex and unique to the areas in which
they are transferred from being embedded in each place's environment, people, and communities.
Within this process, it is essential to note that the goal is not to replace our current Western
knowledge systems with something new but to weave Indigenous knowledge into a deliberate
combination of one, so learners can appreciate both systems of knowing. We can commit to

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working to support the failings of our current systems to foster effective relationships and
supports in our school environments where every student succeeds in a community where they
are represented and supported. I plan to review several resources that support our responsibility
as educators to foster Indigenization and Indigenous ways of knowing within our curriculums,
paired with applying the process of my own experiences with Indigenization, including the
successes and susceptibilities involved.

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Chapter 2: Literature Review
Educators and the Responsibility to Decolonize Practices and Foster Indigenization
Today, our education system, with its Eurocentric and patriarchal links to a Western
European worldview, memorization of facts and the production of students once meant to work
in the factory system of an era that has long since passed. It was designed for homogenous
groups of individuals and is now still being used in heterogeneous and culturally diverse
classrooms worldwide, the dream and promise of equal access to life with the promise of
meritocracy for all the labours of life a guarantee of the system. This system disenfranchises
many and gives power to the most privileged in our society. Long gone are the days of learning
by doing, with the learner having an active rather than passive role in their educational journey.
Most Canadian adults grew up in an education system that did not teach about Indigenous
Peoples. The history of colonization within our country, including the residential school system
and Indigenous cultures, traditions, and worldviews, is unfamiliar to many, including educators.
This can make the prospect of teaching Indigenous content in a way that supports reconciliation
daunting. Although some provincial authorities have begun to change their curriculum to support
a more decolonized and competencies-based approach that supports many ideologies of
Indigenization, many provinces, along with some educational leaders, still have mandated
curricular content with standardized testing that continues to take over their core values in their
local school divisions. This Westernized model is failing in diverse and multicultural classrooms
across our country today.
In Canada’s current political and social environment, we are working towards preserving
multiple worldviews and the numerous ways of seeing, learning, and thinking in our country. In
our path towards reconciliation, preserving the cultural teachings of Indigenous knowledge and

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Indigenous ways of knowing for the diverse peoples across our nation is of the utmost
importance. The Truth & Reconciliation Commission of Canada states that “reconciliation is
about establishing and maintaining a mutually respectful relationship between Aboriginal and
non-Aboriginal peoples in this country” (2015. p. 6). The Commission calls upon all Canadians
to change behaviours to support and build mutual respect, which is especially important to
educators in our classrooms today, as many are in a process of limbo, waiting for these calls to
be answered by others.
Indigenous people are pushing for reforms to education for their children, but all students
would benefit from these educational shifts and new curricular approaches within our Canadian
classrooms. Through Indigenization, we can move from linear models to the interconnectedness
of the circle, which can guide the development of pedagogy and vision for the future (Bell.
2014). Bell (2014) describes and states:
Interconnections create a mutually sustaining environment where logic and linear thought
are transcended to reveal synthesis and dynamic interdependence. Balance and respect
provide order and structure to the whole and all its relationships and interconnections
while providing an appreciation for the ‘awe’ of it all.
We can use these examples and concepts of wholeness and holism to convey the importance of
interconnectedness with balance and respect for all, students and teachers alike.
Indigenous scholars Verna J. Kirkness and Ray Barnhardt discuss the elements of
teaching and learning that educators can take to decolonize their pedagogical practices. In “The
Four Rs – Respect, Relevance, Reciprocity, and Responsibility” (2001), Kirkness & Barnhardt
discuss small steps that are easily taken to Indigenize their practice: respect, relevance,
reciprocity, and responsibility. Educators can respect Indigenous cultural integrity, provide

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education relevant to Indigenous perspectives and experiences, foster reciprocal relationships
with all stakeholders in the school and community and demonstrate responsibility through
participation (2001). Within this context is the pivotal role of the educator in advocating for,
changing, adapting, and applying their practice to foster relationships and nurture the values to
support every child in developing into their full potential in a holistic and indigenized sense.
Inclusive and diversified learning.
Inclusion can be defined as the practice or policy of providing equal access to opportunity
and resources for all people, especially those who might otherwise be excluded or marginalized.
Inclusive learning practices and meeting the needs of an increasingly diversified population have
made the classrooms of our school communities increasingly challenging to navigate with the
complexity of their student demographics. Diversity is defined as looking at each person's
uniqueness, qualities, and characteristics. Celebrating how we are all different within ourselves
but also hold elements of sameness with each other. Knowing that all individuals hold unique
and multicultural worldviews and identities that make up a greater whole. Diversity and
inclusion often go together, thus allowing our schools to become places where diversity is
celebrated, unity is embraced, and all individuals feel safe and welcomed.
Several dimensions can categorize school diversity, their students' academic ability and
functioning, cultural and ethnical backgrounds of students (language, race, religion, country of
origin), gender, socio-economic status etc., categorizing and grouping students into streams of
‘differences.’ Students are categorized by their education codes, ranging from cognitive
differences to physical and medical disorders. If diversity were to be focused on primarily,
students could be continually segregated and stratified based on their differences. There needs to
be a change in our education model and instructional practices that allows all to become more

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inclusive and accepting of this multiculturalism. Diversity and inclusion are about capturing the
uniqueness of the individual, creating an environment that values and respects individuals for
their talents, skills and abilities to benefit the collective, and allowing students the chance to
explore and understand worldview, allowing them to celebrate the diversity of their values and
beliefs while fostering a sense of unity and worth.
In the words of Rosado, “The essence of multiculturalism, the undergirding concept of
multicultural education, is the ability to celebrate with the other in a manner that transcends all
barriers and brings about a unity in diversity” (2017). Indigenized education erodes the
patriarchal and colonialist view that many curriculum programs studies support, expecting all
students to have the background knowledge that comes from a place of power and privilege
(Battiste, 2013). Fostering effective relationships throughout the classroom will allow all
students to become more engaged and invested in their learning and allow for more meaningful
teaching and learning throughout the curriculum. Rosado (2017) states that managing diversity
is:
“An ongoing process that unleashes the various talents and capabilities which a diverse
population bring to an organization, community, or society, to create a wholesome,
inclusive environment, that is ‘safe for differences,’ enables people to ‘reject rejection,’
celebrates diversity, and maximizes the full potential of all, in a cultural context where
everyone benefits. Multiculturalism, as the art of managing diversity, is an inclusive
process where no one is left out. Diversity, in essence, is a safeguard against idolatry,
making one group the norm for all groups” (p.4).

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Using Indigenized processes within the practice of educators allows for the fostering of diversity
to be established within a safe and caring classroom environment will help foster and develop
student growth.
Culture of care and fostering effective relationships.
Everyday approaches of genuine care and concern, working on forming relationships and
acknowledging each student allows for an inclusive environment that fosters achievement and
improvement, facilitates student ownership of their learning process, and cultivates students who
actively engage in learning with their peers and community. Students are the curriculum. The
more we embrace an indigenized student-centred approach to teaching and learning through
strength-based ideals and holistic learning models, the more success we will achieve. The
exploration of individual cultures within a diverse community will allow the students an
opportunity to examine shared values and their sense of belonging, beliefs, traditions and
languages, allowing me as a teacher to promote and sustain an inclusive learning environment
where diversity is embraced, and students are welcomed, cared for, honoured and respected
(Rosado, 2017).
Fusing learning with differentiated experiential learning opportunities will help solidify
student learning and appreciation and include input from parents and other stakeholders within
the school community. Nel Noddings’ s work highlights the value of the ethics of care under the
educational umbrella (2010). Nodding's construct of care and the importance of fostering it,
giving it and emulating it within our classrooms is of critical societal importance. She believed
that education with care through modelling, dialogue, practice, and confirmation allows for the
natural transformation and sharing of ethics and values and allows children to "believe that they
are cared for and, thus, learn to care for others" (Smith, 2020).

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Looking at other educational theorists like Paolo Freire, we are made to realize that the
key to liberation is the awakening of critical awareness and the individual's thinking process. In
his writings of the Pedagogy of the Oppressed, Freire stated, “The teacher is, of course, an artist,
but being an artist does not mean that he or she can make the profile, can shape the students.
What an educator does in teaching is to make it possible for the students to become themselves”
(2007).
Our education system is constructed within an oppressive model that benefits privileged
people (Freire, 2017). Within practice, educators must strive to provide students with a
classroom environment based on a culture of care and support for each individual and their
family. Allowing students to know more about themselves allows them to become more involved
in learning in their educational journeys. Freire (2010) states, “Teachers and students (leadership
and people), co-intent on reality, are both subjects, not only in the task of unveiling that reality,
and thereby coming to know it critically, but in the task of re-creating that knowledge” (Horton,
p.187). Through this attainment of knowledge in their own reality through reflection and action,
individuals can discover themselves as re-creators (2007). This partnership and fostering of
effective relationships in learning is critical in establishing an authentic culture of care for
students and educators alike. It is key in the process of Indigenization.
Indigenous ways of knowing and holistic education.
Madjidi (2008) outlines the importance of lived experiences with Indigenous ways of
knowing for educators and students, and making these provisions for students is essential to
support all. Students in their classrooms bring unique and diverse perspectives, cultures and
lived experiences and share them with their peers. Through these opportunities, they can
construct meaning from the context of their lives, engage in activity inquiry and engage with

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their learning. They will also develop skills that encourage them to holistically maintain their
individuality and diversity while simultaneously exploring unity within the classroom
community.
Using the process of Indigenization as a universal learning design infused with
Indigenous ways of knowing will accommodate all learners and needs in the classroom and make
all assignments and assessments manageable for students to complete successfully. Rosado also
discussed how the management of diversity should be comprehensive and holistic for it to work
for all individuals that are a part of the process (2017). A holistic approach to teaching and
learning within the curriculum fosters student growth and achievement. Madjidi also articulates
that having Indigenous peoples in the research, design, and implementation of Indigenous ways
of knowing is crucial if it is to be learned (2008). Having these Indigenous to teach and guide
educators throughout the Indigenization process is critical.
Holism is woven into Indigenous epistemologies, including the individual understanding
of self and their relationship to the community, other living things, nature and the divine. This
philosophy significantly impacts pedagogy and classroom practice as it seeks to educate the
‘whole person,’ giving educators a ‘springboard’ to easily change their teaching to support
Indigenization. In the documentary The Living Stone [film], there is a transparent understanding
of the holistic nature of traditional Indigenous (Inuit) education and how it is intertwined as an
intangible part of the daily lives of the people and communities it is constructed from. So
integrated into a cultural transmission through the storytelling of oral tradition and incorporated
into the knowledge-based teachings of respected Elders in the principles and values of familial
and tribal groups, Inuit education is the backbone of their people, their histories, their lives and a
part of the very fibre of their identity. The Inuit, living in one of the harshest environments on

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our planet, have a life-or-death approach to cultural teachings to their young, as their very lives
depend on this transmission of information about themselves, their way of life and their
communities.
Throughout The Living Stone [film], the power and importance of storytelling are
relayed. The stories told by an Inuit father to his children were not just used to pass the time
during long winter days and nights of perpetual darkness; instead, they acted as a valuable way
of sharing information to ensure the young members of the communities absorbed the needed
teachings of survival. The Inuit’s natural environment was the source of all life for their
communities, but at the same time, it was the source of all death; a balanced and harmonious
relationship was not kept in check. Relational pedagogies of land-based education are not new,
“places produce and teach particular ways of thinking about and being in the world…
relationships to land are familial, intergenerational and instructive” (McCoy et al. 2016. p.9).
Looking at The Living Stone [film]as an example, we can see the value of community,
learning by doing, and the decisive importance of storytelling. The Indigenous representation of
the Medicine Wheel shows the interconnectedness, balance/respect, inter-relationship, and
wholeness of all living things.
Figure 7: Indigenous Medicine Wheel (edcan.ca, 2023)

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Summary
Indigenization provides a holistic framework of an inclusive and diversified learning
environment in which all students have the capacity to succeed. For Indigenization to occur
within our education systems today, educators must work to successfully infuse Indigenous ways
of knowing and being into the curriculum. Key to this success is a change in practice and
pedagogy that will allow educators to collaborate with all stakeholder groups to support and
uphold student learning. Respectful understanding and planning must be researched, all parties
engaged, and space provided for these undertakings to be actualized (Silta Associates. 2007).
In Indigenization, it is of the utmost importance to allow Indigenous youth the
educational opportunity to learn in their language and experience ways of knowing and doing, a
signal that traditional knowledge, language, and skills are essential, have validity and are needed
for future sustainability. Indigenous knowledge is dynamic and contains ‘the depth and breadth
of knowledge’ that will allow for competencies to be learned in balanced harmony, seeing
Indigenous people overcoming the historical imbalance of power and becoming active leaders in
educational pursuits (Silta Associates. 2007).
Within this literature review, I showed the responsibility of educators for creating a
culture of care that fosters effective relationships and celebrates individuality through unity and
diversity and making changes to complete this process through Indigenization. Recognizing the
validity of Indigenous worldviews, knowledge, and perspective allows indigeneity to be
expressed through incorporating and weaving Indigenous ways of knowing and doing into our
existing systems. Within my application chapter, I will discuss my professional experiences with
decolonizing my teaching practices and the infusion of Indigenization into the curriculum of my
classrooms and schools.

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Chapter 3: Application
Professional Experiences with Indigenization
I spent several years away from the teaching profession and moved to a new province
during this break. Having spent all of my education, teacher training and professional practice in
British Columbia, returning to teaching in Alberta was in a different realm regarding recognizing
and understanding Indigenous cultures and histories in our country. Recognizing this deficit in
understanding with many of my colleagues, I have worked towards using my knowledge of
Indigenous ways of knowing and learning to create a collective efficacy of Indigenization with
the staffs of school sites I have been a part of. Growing collectively with my colleagues through
collaborative practices and generative dialogue, which acts as an impetus to support all students'
success.
Within my observations of education in my current school division, I have also witnessed
the growing number of students becoming increasingly disengaged with their educational
journey. Many students, especially in our diverse classrooms, need to be more engaged in what is
being taught and feel an inclusive atmosphere and community that includes this diversity. As
discussed previously in my literature review, key elements need to change and evolve within our
current practices that will easily be linked to our curricular standards that will support this
diversity, foster unity, and create a stronger sense of belonging for all (Rosado, 2017). As I have
previously argued, a holistic and Indigenized approach paired with our present methodologies
will allow for critical changes to be made and supported to understand a young student’s learning
preferences fully, strengths and circumstances through making changes to their educational
environments that will foster effective relationships with students and ensure all students succeed
(Madjidji, 2008).

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The context
I currently reside in a medium-sized city in Northern Alberta and work for one of the
three teaching divisions within the city. My division is a diverse learning community with
eighteen schools, 8,500 students in preschool to grade twelve, along with 1,000 staff, teachers
and support workers, learning and working together. The division currently provides several
programming opportunities, including KinderPAL, French Immersion PreK-12, Montessori
PreK-6, Christian Education Academy, Sports Academy Programs, Outreach Education,
International Baccalaureate, Trades Education, Music Programming, STEM Learning, Home
Schooling, and International Student Education. The mission statement of my school division is
a learning community in which every student succeeds, and the division is guided by several
principles in which it holds itself accountable to stakeholders, including the following
questioning statements: Is it good for students? Will it build trust and good relationships? Will it
help us improve? Is it a responsible thing to do? and, Are we being open, honest, and ethical?
Figure 8. Medium-sized community in Northern Alberta (Vavrek, 2023).

Indigenization

Within my school division’s priorities, reconciliation is supported and marked as a
collective responsibility to work towards the ‘Calls to Action on Education’ established by
Canada's Truth and Reconciliation Commission (TRC, Final Report, 2015). My current
provincial teaching authority in Alberta has also mandated the application of foundational
knowledge about First Nations, Métis, and Inuit for all students within our school systems.
Therefore, it is imperative that all teachers understand several processes of Indigenization
through the understanding of historical, social, economic, and political implications of
Indigenous people in Canada, working to not only support the processes of reconciliation but
also through it provide and promote different pedagogical practices.
Figure 9. Every Child Matters - Whole School Mural Project (own photo).

29

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30

Figure 10. Tipi Teachings with Cree Elder - Cultural Knowledge and Curriculum Consultant
(own photo).

Key to this priority is the falling graduation rates in student demographics, resulting in
almost a quarter of our students not receiving their high school diplomas. This number was
substantially higher for the identified Indigenous students in our city. The division has worked
to provide several new innovative opportunities for staff and students to learn more and learn
differently, especially regarding the contemporary experiences, traditions, cultures, and ways of
knowing of Indigenous peoples of our Treaty 8 Territory and Canada. The division provides
Indigenous programming in the form of cultural presentations, working with Indigenous Elders,
and providing Indigenous family liaisons to support students and parents. Indigenous students
account for 10-30% of the student population at each school site across the division. Although
the division has worked towards reconciliation strategies throughout its schools, this
methodology needs to be more consistent, and the existing infrastructure of resources and

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financial support should be stretched to reach and support all students and their families
successfully and equitably.
Figure 11. Grade 3 Students drumming with Cree Elder (own photo).

The classroom, students, and the curriculum
As stated in previous chapters, using Indigenized processes within educators' practice
allows for fostering diversity within a safe and caring classroom environment to help stimulate
and develop student growth (Rosado, 2017. Noddings, 2007). Using the model of Indigenization
and holistic practices focuses on the ‘whole’ child and requires information from the multiple
perspectives of the teacher, student, caregivers and the community. Holistic and Indigenized
pedagogies and practices also require measures from multiple places: in the classroom and
beyond, involving the dimensions of physical, spiritual, mental, and emotional aspects of the
child/student. This practice is exemplified throughout The Living Stone [film] and is discussed
extensively by Madjiji (2008). Holistic Indigenized practices are continuous and extend through
a process that involves the students as learners, which provides differentiated and experiential

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learning opportunities that foster student growth and achievement and envelop individual growth
paired with community building (Madjiji, 2008).
Figure 12. Tipi - Historic Dunvegan (own photo).

Figure 13. Grade 4-6 students making traditional bannock - Historic Dunvegan (own photo).

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The use of Indigenization and Indigenous ways of knowing in my daily practice was
essential. Previously, teaching junior high, I worked to infuse Indigenous ways of knowing into
my daily practices, forming genuine and lasting relationships with my students, using differing
teaching and assessment practices within the curriculum, and providing learning opportunities
that focused on learning alongside my students. These holistic views supported and fostered
student development and allowed a culture of care to be quickly established and maintained,
which celebrated individuality through unity and diversity and supported the individual
worldview of all students. In my multicultural classroom and school community, this helped
foster my relationships with all my students and their families from every background and
ability. These practices pair well with our existing structures, curriculum, and practices rather
than replacing current and existing systems.
Figure 14. Grade 2 students - Inuit soap carving with Cree Elder (own photo).

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34

Figure 15. Grade 1 students learning the Métis jig (own photo).

As a non-enrolling teacher in a kindergarten to grade 6 school, I strive to bring new
learning experiences to my school community. Working closely with a Cree Elder to enhance
learning experiences through doing and being immersed in Indigenous language and cultural
teachings. These activities promote awareness of Indigenous ways of knowing and values and
help promote a safe and caring school community built on respect and values. This work has
allowed the Indigenous population of the school to feel recognized, celebrated, and supported
while allowing the multicultural identities of others to be embraced. These opportunities have
also allowed students to learn and grow with their classroom teachers throughout this process. A
whole school process of celebrating the values and virtues of the Seven Sacred Teachings has
been used to monitor and promote student learning. This works again to foster the growth and
development of the ‘whole’ child, not only at school but within their homes and community.

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35

Figure 16. Seven Sacred Teachings school art - Amanda Morris (own photo).

Figure 17. Grade 5 students - Interactive First Nations, Métis and Inuit Floor Map of Canada
(own photo).

Students learn more when they have experienced their own realities and can recreate the
knowledge that they have experienced. Through experiential learning, the attainment of
knowledge in their own reality through reflection and action, students as individuals can discover
themselves as re-creators in a process of Indigenization. This holistic approach, viewing the

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36

student as a whole and individual person, is the root of the pedagogical concept of Indigenization
and promotes balanced relationships between people and between people and their environment.
Figure 18. Indigenous high school students learning with Cree drum keeper. (own photo).

Successes and susceptibility
Through a holistic approach to pedagogy through ideologies of Indigenization, I have
witnessed many of my students flourish throughout the process, Indigenous and non-Indigenous
learners alike. What is often good for one student is good for all students. Indigenous ways of
knowing aid in fostering the growth and development of the whole child and allows educators to
form relevant, lasting, and meaningful relationships with their students.
This past June, I had the privilege of being visited by several of my past junior high
students who were now graduating. They made the trek to my new school through the city to find
me, dressed in their caps and gowns, to visit and share their plans for the future. The most
meaningful of these visits came from a young Indigenous boy, now a man, who had struggled

Indigenization

37

with school in general as a junior high student. Our exchange started with him sharing that I had
been right about him all along, that he could do it, but it just took a little longer for him to figure
that out and see it for himself. He graduated with his peer group and was also able to attend the
division’s Indigenous graduation ceremony, where he received the symbolic eagle feather from
the same elder who had taught him in junior high all those years ago.
Figure 19. Indigenous student graduation ceremony. Gift of the eagle feather from Cree Elder
(own photo).

Figure 20. Indigenous Graduation Ceremony (own photo).

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38

The division has also reported an increased number of students successfully completing
high school this past year, with a record number of students choosing to participate in the
Indigenous graduation ceremony. Many of the students attending reported that it was due to the
exposure to their Indigenous culture at school, where they could learn more about their history,
culture and people and embrace it.
Figure 21. Graduating students dressed in their traditional regalia (own photo).

Figure 22. Indigenous dancers (own photo).

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39

This process of Indigenization for me, within my own context and experiences, has been
full of many successes but also riddled with susceptibilities. One complicating factor is the lack
of Indigenous Elders and Indigenous employees within the division that can meet all students'
needs through teachings and knowledge sharing. This lack of human resources has led to the
school division actively recruiting Indigenous graduates from the division and community to
return and work throughout the Indigenization processes to support all student growth and
success.
Remaining hurdles
While the process of Indigenization itself is riddled with challenges, there are more
benefits to supporting the success of all students with the adaptation and modifications of
pedagogies and philosophies. These changes will work with our current systems to strengthen
and support student success in their education journey. One hurdle in implementing Indigenous
knowledge in education systems is cultural appropriation and lack of ‘trained and certified’
Indigenous teachers. Outsiders, ‘non-Indigenous’ teachers are trying to explain and implement
empirical knowledge of the Indigenous worldview that they cannot share and transfer to
subsequent generations. Many teachers are trying to incorporate and share this knowledge, albeit
with good intentions, but without the development and understanding to share the knowledge
effectively.
Other implications include colleagues, teachers and support staff, who have pushed back
against the process, choosing instead to uphold and promote the more standardized and
Westernized curricula they are used to. For some, the unwillingness to participate in the
Indigenization process comes from being overwhelmed with their current teaching
circumstances, but for others, it comes from fear. As Madjiji and Restoule (2008) write, it is

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40

often the fear of the unknown or fear of making mistakes within the process, as the lines between
cultural appropriation and cultural appreciation are not always clear. I have had several
discussions to try to delineate this feeling of fear and unease in the process, sharing that
appreciating different cultures and traditions should be approached with some cautions but
recognizing that it is a meaningful and beneficial part of life, learning, identity, and community,
and approaching it with good intentions is a start.
Indigenous teachers often find themselves torn and conflicted in Western schools and
classrooms with feelings of being an outsider in their staff and amongst their students. This lack
of Indigenous teachers is due primarily to the low graduation rates and post-secondary
opportunities available to Indigenous students as they age and have limited opportunities, they
feel they can pursue. Indigenization and infusing Indigenous ways of knowing into the
curriculum, school culture, and community will see more students prospering and succeeding in
a more welcoming, safe, inclusive, representative, and respectful learning environment.
Other impediments to the process are the available resources and materials for the subject
matter. Materials are created that are often only usable by the cultural group that it was intended
for and cannot necessarily be shared between linguistic and cultural groups. The creation of
many resources lies on the shoulders of the Elders of communities; frequently, there is limited
consultation with Elders, and sometimes they are not included in several of the processes they
are required to be a part of. Elders are “the keepers of the knowledge” and must be included and
supported to create the materials and resources needed to pass on the information. Much of their
information and knowledge comes from the ‘oral tradition,’ much of the lessons and information
they share through stories and myths are lost when written and not appropriately conveyed in a
storytelling setting and experience. Implementation of the work required to meet these mandates,

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41

and create materials/resources, is often without subsistent funding, and several of the goals and
resources needed are not followed through to fruition.
Figure 23. Cree Elder and Amanda Morris (own photo).

Summary
Indigenizing within our school divisions is a dynamic and creative process for engaging
students, teachers, and stakeholders to strengthen inclusive communities that respect and
understand the critical value and importance of Indigenous ways of knowing and practices
belonging to the diverse Indigenous populations of our country. Creating a dualistic and
pluralistic approach to pedagogies and epistemologies provides a sense of unity for those that
learn and educate within these systems. Students can become more involved, represented and
recognized through these practices and become active participants that flourish in their
educational journey.

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Chapter 4: Conclusion
Summary
Every child has the right to develop to their full potential as a spiritual, emotional, social
and physical being in an inclusive and diversified space to meet these needs with the support of
educators whose pedagogical practices bolster and uphold a holistic education model. Meeting
these individual needs for students is a pivotal and intrinsic part of this developmental process.
Indigenization, in itself, benefits all learners and stakeholders within the learning community.
All individuals within the process gain a richer and more holistic understanding of their world
through an awareness of Indigenous ways of knowing, knowledge and perspectives.
Indigenization promotes a worldview that celebrates diversity and unity, creating a shared
understanding of the world and providing opportunities for reconciliation between Indigenous
and non-Indigenous people.
Figure 24. Indigenous Knowledge (Marie Battiste, 2002).

As outlined in my literature review, in an Indigenized, holistic model of education,
learners experience multifaceted understandings that go beyond the limits of the curriculum
allowing individuals to embark on a path of lifelong learning that embraces individuality and

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43

supports the growth and respect of the community and others, valuing “wholeness, spirituality,
and diverse modes and means of learning” (Madjidi. 2008, p.85, 101). Indigenization provides an
increasingly accepting and multicultural approach to education within its systems. It offers “the
ability to celebrate with the other in a manner that transcends all barriers and brings about unity
and diversity” (Rosado, 2017).
Indigenization is not just ideal for Indigenous learners; the holistic approach of
Indigenous ways of knowing and the values of lived experiences within the process are suitable
for all learners and educators, which also fosters a caring in education that provides a preeminent
foundation for moral teaching and powerful incidental learning (Noddings, 2010). In our existing
education systems today, systemic gaps must be addressed and modified for more children to
succeed in our changing and diversified world.
The writing of this capstone seminar through my synthesis paper has allowed me to
reflect on the diversity and unity of my worldview and experiences, both as a student in the
master of education program and as an educator for the past twenty years in both international
and intranational settings. Reflecting on my early experiences with education in different settings
and contexts has allowed me to understand the importance of changing many of our education
systems' current beliefs and policies. I find myself having a new sense of purpose, with the
apathy that had permeated into my practice after more than a decade within classrooms where
little to no change was taking place to create a better plan and experience for the students of
‘tomorrow.’

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Figure 25. Indigenous ways of knowing (Robin Wall Kimmerer, 2015).

Writing this synthesis paper has also allowed me to see the successes I have personally
accomplished as an educator with the processes of Indigenization for my students, fellow
teachers and the larger school community and division as a whole. Due to my leadership journey
and the desire to improve my self-efficacy, I have taken the initiative to work with division
leaders and community members to bring Indigenizaed concepts to my practice and to my school
community, and several policies mandated and upheld within my school division. Working in a
school community with many Indigenous students and students from multiple ethnicities and
backgrounds, approaching education and learning from a more student-centred approach helps
foster a sense of belonging and community for all students.
Within this journey, I have understood the importance of forming a relationship with the
members of the Indigenous communities where I live, learn, play and make my home. Including
the Elders of my area in this learning, journey is critical, as valuing their knowledge and ways of
knowing, preserving it, and honouring it to share it with tomorrow's students as they embark on a
more holistic educational journey that strives to educate the whole child. Although my journey is

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far from over, much work is still to be done. Learning from those who have experienced the
world around me in different ways is an integral part of my continuous and lifelong learning
journey; reflecting again on the Indigenous representation of the medicine wheel, showing
interconnectedness, balance, respect, and wholeness in all things helps me to be a better educator
for my students.
Implications
As I conclude the contemplation of my work throughout the last few years of my
academic experience, many of the questions I had at the beginning of my journey and this paper
remain fervent in my mind. At what point would a decision be made to change the curriculum
and the teacher's pedagogical practices to support and foster our students' successful learning and
education? How could I foster a spark and revive a love of learning in my students in a capacity
to propagate change and perpetuate growth and intrinsic motivation in them to value the
education they were receiving? While I have undergone a transformational journey with my own
pedagogy, going through a metamorphosis of changes and embracing modes and models of
Indigenization, many still need to reflect on their own practice to make the necessary changes.
For Indigenous knowledge to be infused into education successfully, there needs to be
successful and collaborative work done with all stakeholders in the community, especially
parents and Elders. Respectful understanding and planning must be researched, all parties
engaged, and space provided for these undertakings to be actualized. In Indigenization, it is of
the utmost importance to allow Indigenous youth the educational opportunity to learn in their
language and experience ways of knowing and doing, a signal that traditional knowledge,
language and skills are essential, have validity and are needed for future sustainability.
Indigenous knowledge is dynamic and contains the depth and breadth of knowledge that will

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allow for competencies to be learned in balanced harmony, seeing not only Indigenous people
overcoming the historical imbalance of power and become active leaders in educational pursuits
but offering all students an educational environment in which they can all succeed.
Madjiji and Restoule (2008) posed the question, “What is our responsibility?” (104).
Their response,
“At a time of spiritual, ecological, and social crisis, the opportunity exists
to turn towards Indigenous-based holistic frameworks for knowing and learning, to help
humanity develop a sense of respect and relationship with all Creation. In this age of
rapid globalization and increased interaction and interdependence across cultures, the
need to consider Indigenous ways of knowing and learning has never been more
relevant” (p.104).
There needs to be a change made to our current systems to protect and promote the success of all
students within our classrooms today. As I have argued, discussed and applied to my own
practice, these goals can be achieved through an Indigenized approach of holistic education and
learning with Indigenous ways of knowing interwoven into these existing systems.

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