Weaving Knowledge Systems Resource Materials

The following guidelines address issues of concern in the documentation, representation and utilization of traditional cultural knowledge as they relate to the role of various participants, including Elders, authors, curriculum developers, classroom teachers, publishers and researchers. Special attention is given to the educational implications for the integration of indigenous knowledge and practices in schools throughout Alaska. The guidance offered in the following pages is intended to encourage the incorporation of traditional knowledge and teaching practices in schools by minimizing the potential for misuse and misunderstanding in the process. It is hoped that these guidelines will facilitate the coming together of the many cultural traditions that coexist in Alaska in constructive, respectful and mutually beneficial ways. [From Author]

The Indigenization Committee of the FECHD worked with colleagues from the College of Arts, the FPS, and the Teaching and Learning Office to create this video and we are excited to share it with faculty, staff, and students at UFV. We were hearing a number of concerning stories from Indigenous faculty and students regarding microaggressions they were experiencing in classrooms, meetings, and in the hallways at UFV. These micoagressions are contributing to a lack of cultural safety on our campuses. We wanted to create a video to encourage conversation, share resources, and provide an entry point into considering how to make UFV a more culturally safe environment for everyone.

This video looks specifically at territorial acknowledgements and introductions with guidance from UFV Elders. It includes examples and discussions from interdisciplinary perspectives. It is not a ‘how-to guide,’ nor does it represent the official expectations of UFV. Instead, it provides some guidance around important things to consider when starting to Indigenize and decolonize our work and spaces at UFV. [From Website]

The VALUE rubrics were developed by teams of faculty experts representing colleges and universities across the United States through a process that examined many existing campus rubrics and related documents for each learning outcome and incorporated additional feedback from faculty. The rubrics articulate fundamental criteria for each learning outcome, with performance descriptors demonstrating progressively more sophisticated levels of attainment. The rubrics are intended for institutional-level use in evaluating and discussing student learning, not for grading. The core expectations articulated in all 16 of the VALUE rubrics can and should be translated into the language of individual campuses, disciplines, and even courses. The utility of the VALUE rubrics is to position learning at all undergraduate levels within a basic framework of expectations such that evidence of learning can by shared nationally through a common dialog and understanding of student success. [From Author]

Photovoice is a community-based participatory visual research method often described as accessible to vulnerable or marginalized groups and culturally appropriate for research with Indigenous peoples. Academic researchers report adapting the photovoice method to the sociocultural context of Indigenous participants and communities with whom they are working. However, detailed descriptions on cultural frameworks for transforming photovoice in order for it to better reflect Indigenous methodologies are lacking, and descriptions of outcomes that occur as a result of photovoice are rare. We address the paucity of published methodological details on the participant-directed Indigenization of photovoice. We conducted 13 visual research group sessions with participants from three First Nations communities in Northern Ontario, Canada. Our intent was to privilege the voice of participants in a mindful exploration aimed at cocreating a transformation of the photovoice method, in order to meet participants’ cultural values. Gaataa’aabing is the Indigenized, culturally safe visual research method created through this process. Gaataa’aabing represents an Indigenous approach to visual research methods and a renewed commitment to engage Indigenous participants in meaningful and productive ways, from the design of research questions and the Indigenization of research methods, to knowledge translation and relevant policy change. Although Gaataa’aabing was developed in collaboration with Anishinaabek people in Ontario, Canada, its principles will, we hope, resonate with many Indigenous groups due to the method’s focus on (1) integration of cultural values of the respective Indigenous community(ies) with whom researchers are collaborating and (2) placing focus on concrete community outcomes as a requirement of the research process. [From Author]

This study aimed to identify the differences in the beliefs and educational practices related to language acquisition of Dene and non-Aboriginal mothers. A survey of 30 Dene mothers in a Northern community was carried out using research methodology that was culturally adjusted to the Dene culture and language. The 30 non-Aboriginal mothers completed a conventional survey form. The survey evaluated the mothers’ beliefs about language acquisition and their current practices of supporting their children’s language learning. The study revealed subtle differences between the Dene and the non-Aboriginal mothers with regards to both their beliefs and practices. The Dene mothers valued spirituality and their child’s connection to traditional faith and beliefs more highly than the non-Aboriginal mothers. They also supported the use of child-directed speech to facilitate their children’s language development. They felt that Elders and grandparents had an important role to play in their children’s lives, and they favoured teaching by providing a combination of verbal and hands-on instruction. The Dene mothers reported frequent use of language facilitation strategies. By adjusting the survey in a culturally appropriate way, the participation in the research was facilitated for the Dene mothers. [From Author]

The goal of the research paper is to explore both the concept of cultural safety and its practical implications for policies and programs designed to improve the health of Aboriginal people and the wellness of Aboriginal communities. The paper demonstrates the concept of cultural safety can shift from a being a tool to deliver health care services to individuals to a new and wider role. The concept of cultural safety can have a significant impact the way policy and services are developed at an institutional level in fields such as health, education, the courts, universities, and governance (both First Nations and other types of government). Four case studies at the end of the research paper show how cultural safety has helped communities at risk and in crisis engage in healing that led to lasting change. The research paper, defines cultural safety and how it differs from cultural competence or trans-cultural training and practices; shows why it’s important to move from the concept of cultural safety to the outcome of cultural safety, namely the success of an interaction; explores the idea of a shift from cultural safety for individuals to cultural safety at institutional and policy levels; and provides recommendations in five areas. [From Author]

The San’yas Indigenous Cultural Safety Training Program is an Indigenous-led, policy-driven, and systems-level educational intervention to foster health equity and mitigate the effects of systemic racism experienced by Indigenous people in health and other sectors. Currently, San’yas is being scaled-up across Canada. This article focuses on the following: (a) the pedagogical underpinnings of San’yas grounded in transformational learning principles and Indigenous knowledges; (b) the scope, reach, and scale-up of San’yas as an explicit anti-racism educational intervention; (c) its unique program delivery approaches; and (d) program evaluation trends. We discuss the insights gained from implementing San’yas over the past decade, which will be relevant for leaders and policy-makers concerned with implementing anti-racism educational interventions as part of broader system transformation. [From Author]

The following document offers the Canadian Association of University Teachers (CAUT) recommended territorial acknowledgement for institutions where our members work, organized by province. [From Website]

There exists a natural tension between standards-based assessment and a multicultural perspective of assessment. The purpose of this paper was to examine issues of culturally-sensitive assessment, specifically within the context of preparing a female American Indian doctoral candidate in Educational Leadership. How does an instructor with a Western worldview fairly evaluate a research topic proposal written from an Indigenous paradigm? A case study design bounded by a single assignment and the instructor’s reflections of that assignment provided the context for examination. When the instructor and the student operate from different worldviews, there is a mismatch in expectations. Criteria for evaluating a student’s understanding from an alternative perspective need to be explored. [From Author]

To consider more fully the contextual complexities of living ethically as curriculum scholars, we wish to attend to the various discursive regimes that effectively delimit and circumscribe research projects initiated in partnership with Indigenous peoples and their communities. The habitual disregard of Indigenous peoples stems from the colonial frontier experience. The overriding assumption at work in these colonial frontier logics is that Indigenous peoples and Canadians inhabit separate realities. The inherent intention is to deny relationality. Within the research community there is an increased awareness of the importance of including Indigenous people in the development of research programs related to their communities. We were invited by an Indigenous community to work with the community and school leadership to develop a research program related to student performance in mathematics. Through our work, we have come to wonder about the authority of researchers, the authority of mathematics, and the authority of culture. We have come to understand how easy it is to replicate colonial logics as authoritative and have encountered conflicts when resisting these stances. In this paper, we offer some reflections and insights regarding how, and in what ways, we attempted to disrupt colonial logics. Through our listening to the teachings of children and teachers, we have come to conceptualize cultural relationality as an ethic guiding our participation in a research project with an Indigenous community. [From Author]

First Nations follow cultural protocols, ceremonies and ancestral laws to guide relationships and interactions in a good way. For example, when people enter another Nation’s territory, there are protocols to guide that interaction. On the coast, when people arrive by canoe, a speaker introduces where they are from, why they are there, and formally asks permission to come ashore. Those on shore introduce themselves, their Nation or clan, and formally welcomes them to shore. This may be followed by business transactions which include feasting, oral documentation of relationships and affirming change that benefits the communities. Similar to the function of policies and guidelines, what was discussed and agreed upon became law. [From Author]

The First Nations Health Authority (FNHA) partnered with Health Standards Organization (HSO) to bring together a BC First Nations-led Cultural Safety and Humility Technical Committee to oversee the development of a HSO 75000:2022 (E) British Columbia Cultural Safety and Humility standard.​ [From Website]

Keegan brought together Stó:lō and Coast Salish leaders to transform the health system from a sickness model to a wellness model of care. In Keegan’s memory, the Fraser Salish Health Caucus leadership will work with the Board and Senior Executive Team of Fraser Health Authority to transform the care provided to all. In his memory, we will work together to ensure that all peoples from all places and all races will be provided the highest quality of care that is respectful of all cultures and beliefs. [From Author]

Background. Cultural safety broadens and transforms the discourse on culture and health inequities as experienced by diverse populations. Purpose. To critically analyze cultural safety in terms of its clarity, simplicity, generality, accessibility, and importance. Key Issues. Whilst the clarity and generality of cultural safety remain contentious, there is emerging evidence of its capacity to promote a more critical discourse on culture, health, and health care inequities and how they are shaped by historical, political, and socioeconomic circumstances. Implications. Cultural safety promotes a more critical and inclusive perspective of culture. As an analytical lens in occupational therapy practice and research, it has the potential to reveal and generate broader understandings of occupation and health from individuals or groups in society who are traditionally silenced or marginalized. In relation to Aboriginal peoples, it clearly situates health and health inequities within the context of their colonial, socioeconomic, and political past and present. [From Author]

This article is part of a larger study that explored how an Indigenous early intervention programme in British Columbia (BC), Canada, known as the ‘Aboriginal Infant Development Program’ (AIDP), influenced family and children's health and well-being and was responsive to child health inequities. Postcolonial feminist and Indigenous feminist perspectives provided a critical analytical lens to this qualitative inquiry. The study was undertaken with AIDPs based in diverse community organisations located in off-reserve urban municipalities throughout the province of BC. From September 2013 to March 2014, in-depth, semi-structured interviews were undertaken with: Indigenous primary caregivers (n = 10), Indigenous Elders (n = 4), AIDP workers (n = 18) and administrative leaders (n = 3). The purpose of this article is to examine and analyse the findings that focus on how AIDP workers supported family and children's health and well-being by transforming their routine policies and practices in ways that fostered caregivers' active engagement in their programmes. Findings centre on three main themes: (i) overcoming mistrust; (ii) ‘being willing to move a step forward’ and (iii) resisting what's taken-for-granted. These inter-related themes are examined and discussed in relation to the concept of cultural safety. The findings have international relevancy for social and healthcare community-based programmes that are questioning how to engage with parents who may be hard to reach as a result of multi-faceted social and structural factors. [From Author]

A variety of documents and webinars about cultural humility and safety from a Healthcare perspective.

Culturally responsive pedagogy is an approach to teaching that incorporates attributes and characteristics of, as well as knowledge from, students' cultural background into instructional strategies and course content to improve their academic achievement.

Understanding Indigenous protocol in land acknowledgements, cultural events, or inviting an Indigenous Elder as a guest is fundamental for respect. [From Website]

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As an Indigenous researcher, I have had many experiences with contemplating and negotiating access among Indigenous populations. Having Indigenous heritage does not provide automatic access to Indigenous people and communities for research. Instead, my role as both insider and outsider complicates the research process. This chapter first offers an historical framework for research issues of access, privacy, and intrusion among Indigenous communities, and then I discuss how Indigenous researchers are redefining the research process and its benefits for their own communities, including how one university academic department in Native American Studies is teaching issues of and methods for Indigenous research. [From Author]

Since time immemorial, Indigenous people have used formal protocol to acknowledge their surroundings, which is meant to honour their spiritual beliefs. This acknowledgment is often spoken in their own language. Indigenous people believed and understood that they are only one aspect in the great diversity of life on the land. They use a common expression such as “all my relations” – words that resemble an all-encompassing meaning – when acknowledging the people of the land, such as tqeltkúkwpi7 (Secwepemc version of Great Spirit). Their acknowledgement includes or specifies water, ancestors, animals and plant life, all of which are considered to be alive and therefore having a “spirit.” [From Author]

First Nations, Inuit and Métis populations in Canada suffer from a variety of health disparities, including higher rates of infant mortality, higher rates of diabetes and other chronic diseases, greater prevalence of tuberculosis and other communicable diseases, as well as a short life expectancy compared to non-Aboriginal Canadians. Public health experts, community health workers and health care providers are trying to reduce Aboriginal health disparities through research, programs and services. As part of this effort, a group of researchers from Canada, Australia, New Zealand and the United States have proposed the development of a set of core competencies for Aboriginal public health. Together, they have established a collaboration called CIPHER: Competencies for Indigenous Public Health, Evaluation and Research. [From Author]

This document outlines how to navigate Indigenous protocols such as welcoming, respecting elders and cultural differences.

There are still no major assessment and diagnostic tools that educators can use to properly assess our Inuit students’ learning. Cultural safety as it is currently defined in New Zealand educational research is necessary in creating a classroom community that encourages the appreciation of culture and worldview, and ultimately enables success as defined by the culture and community of the students. Modern day assessment tools used with Inuit students must also conform to this standard of cultural safety in order to ensure the equity and authenticity of the assessment results. There is a need for ongoing research and development of culturally safe assessment tools. To date, recommendations that include collaboration with local populations, evaluation of the tools presently being used, and the due diligence of ensuring these tools are culturally unbiased are a few guidelines that have the potential of creating culturally safe assessments that portray students’ true learning abilities and assist both teacher and community in the support of their students’ learning and success. [From Author]

Etuaptmumk - Two-Eyed Seeing is explained by saying it refers to learning to see from one eye with the strengths of Indigenous knowledges and ways of knowing, and from the other eye with the strengths of Western knowledges and ways of knowing ... and learning to use both these eyes together, for the benefit of all.

Spoken word artist, current Halifax Slam Master and recently appointed Poet Laureate for the Halifax Regional Municipality, Rebecca Thomas also holds the position of Coordinator of Aboriginal Student Services at the Nova Scotia Community College. Coming from an indigenous background whose family has been greatly impacted by residential schools, Ms. Thomas has come to recognize the lack of prominence given to First Nations perspectives within the history of Halifax. As a Mi’kmaw woman, she embraces the opportunity to bring her cultural voice to the broader public discussion through the Poet Laureate position, and believes that the arts and poetry can help people heal in ways beyond traditional therapies. “Poetry can give a voice to the voiceless. Poetry can make a powerless person feel powerful. This is why I speak,” said Ms. Thomas. [From YouTube]

Although we have been subjected to colonial forces for several centuries, we retain and affirm all of our inherent collective rights as sovereign nations. These rights include the right to protect our own survival, in particular, by protecting our cultures, languages, and knowledge systems from expropriation, encroachment, or theft. [From Author]

Acknowledging a First Nation traditional territory and/or Welcoming the audience to a traditional territory at the start of meetings, programs, gatherings, lecture series, and other similar events is practiced at many post-secondary institutions in British Columbia, in Canada and abroad. [From Author]

This article opens up a dialogue on the long-standing issue of Indigenous people experiencing harm while trying to access services—in health care, justice, child and family services and education. We argue that a cultural safety approach presents a promising way forward. [From Author]

A Digital Bundle demonstrates the great potential for digital technology to contribute to Indigenous self-determination, resurgence, revitalization, and the rebuilding of nations. Wemigwans redefines online Indigenous Knowledges as "digital bundles," grounding online projects within Indigenous traditional paradigms. She elevates both cultural protocol and responsibilities within this designation, representing new possibilities for both the Internet and Indigenous communities. Her own website was produced and created within Indigenous community cultural protocols, showing the reader a clear example of how one can respectfully follow Indigenous practices and apply Indigenous ethics in the construction of a digital site. [From Publisher]