We would like to begin by acknowledging that the land on which we gather is the unceded territory of the Secwepemc (Shuswap) People, who today are a Nation made up of 17 bands. In acknowledging our presence on this land we raise our hands in gratitude and honor the resilience of the Shuswap and all First Nations, Métis and Inuit people in Canada who are continuously fighting and are still considerably impacted by much over 150 years of colonial oppression. We are honored by your presence here today. We would like to dedicate this work to honor the living memory of Shannen Koostachin, a youth education advocate from of the Attawapiskat First Nation in Ontario, had a dream: safe and comfy schools and culturally based education for First Nations children and youth. [URL: https://fncaringsociety.com/shannens-dream] Guided by the resource below, we both introduced more precisely our ancestry and family, the un-ceded and ancestral indigenous lands we have been on, and our positionalities and connections to colonialism, and how all of this informs our practice and inquiry. Chung, S. (2016) The morning after Canada’s Truth and Reconciliation Commission report: decolonisation through hybridity, ambivalence and alliance, Intercultural Education, 27:5, 399-408, DOI: 10.1080/14675986.2016.1240497 [Post-workshop reflections: How often are these introductions present in our educational practices, meetings, etc.? How often are they done by teachers or facilitators and not extended to the participants?] Most literature focuses on Indigenous knowledges and pedagogies within the context of Indigenous educators and students, Indigenous Studies and closely related disciplines, and Indigenous subject matter. The involvement of Indigenous communities, elders in residence, and artists for co-learning and service learning is paramount as is the extended opportunity, if not requirement, to learn about local Indigenous history. How could higher education be Indigenized in other contexts? Mascha’s starting question: how do I open door to indigenous knowledges into Faculty Development (What is my own agency and responsibility to this?) «Recognize that Indigenizing our teaching is not just about culturally relevant teaching; indigenizing our teaching aims to challenge the dominant narratives about our collective histories, contemporary aspirations, and challenges. Indigenizing our teaching is also about supporting Indigenous peoples’ and communities’ goals of self-determination and sovereignty. » (p.85) In line with Pete’s (2016) approach to Indigenizing as «transforming institutions», we may look at new narratives in academia, including arts-based and non-dominant forms of demonstrating understanding, including restorying, photo essays, performance, reflective writing, etc. (p.87). 100 Ways: Indigenizing & Decolonizing Academic Programs | Pete | aboriginal policy studies http://fb.me/10qAL66Wb “The purpose of these ‘ceremonies of ambivalence’ are to disrupt, heal, and perhaps celebrate our ambivalent hybridity. The word ceremony is used to inspire the creation of culturally safe places to honour our differences and share our common experiences.” In this room, you find clusters of printouts following the key terms that are listed here [see separate file with Gallery]. In each cluster, there are resources, synthesized information, quotes, and so forth. In a silent walk of 30-40min, we invite you to silently explore and reflect; you are encouraged to interact with this gallery of sorts using paper, post-its, writing, and drawing, asking, editing, and commenting. Afterwards, we will gather in a talking circle and share our reflections and questions. Austin, D. 2010. Baboquivari Mountain Plants: Identification, Ecology, and Ethnobotany. Tucson: University of Arizona Press. Photo: Shabs, Stan. 2005. Dasylirion Wheeleri 2. CC BY-SA 3.0 or CC BY-SA 2.5, via Wikimedia Commons. Talking Circle: Our talking stick is a smoothened, but untreated piece from the woody, dried flower stalk of a sotol from the Sonoran Desert.