Amplifying Voices: A Reflection (Part Two)

See here for Part One of this Series

Reflections and Experiences

The Footbridge Framework was honestly quite natural to follow. Having applied this framework with my classes, I appreciate that it encourages self-reflection on my own position as a settler. As educators, we are all on our own journey of refining our practices. This framework stood out to me because it allows us to identify learning and unlearning that is needed without judgment. Since this learning series, I have spent the time reviewing the author’s narrative to share with students, first as an appreciation, and then discussing the reason the text was written. This has helped my students build key critical literacy skills, and add more depth to their responses to the common question “What is the purpose of this text? Why did the author write it?”. As the number of resources available to educators increases, I value that framework emphasizes the careful consideration that must be given to the authenticity and the contexts in which the resource might be used. Additionally, this framework aligns with the TRC’s calls to action: 

“We call upon the Council of Ministers of Education, Canada to maintain an annual commitment to Aboriginal education issues, including: Developing and implementing Kindergarten to Grade Twelve curriculum and learning resources on Aboriginal peoples in Canadian history, and the history and legacy of residential schools.Truth and Reconciliation Commission delivered its Calls to Action” TRC # 63,

I highly recommend all educators to review this resource as part of professional learning, as a means to equip themselves with the tools to bring FNMI voices respectfully in their classroom.

M’lot, C., & Adamov Ferguson, K. (2022). Resurgence: Indigenous narratives and expressions in the classroom. Portage & Main Press.

Amplifying Voices: A Reflection (Part One)

I had the opportunity to participate in professional development focused on amplifying First Nations, Metis and Indigenous (FNMI) voices in the classroom. This professional development was timely, considering the revised Ontario language curriculum is now focused on approaching learning through a CRRP (Culturally Responsive and Relevant Pedagogy) lens. Strand A, ‘Applications, connections and contributions’ highlights that:

Students apply language and literacy skills in various contexts, and make connections to the contributions of a diversity of voices, experiences and perspectives, including those of First Nations, Métis and Inuit individuals, communities, groups and nations. (Ontario Language Curriculum, 2023)

As a racialized educator and settler, I really appreciate this change as it recognizes the vast diversity in the students and a clear response in regards to working towards Truth and Reconciliation (TRC). It pushes teachers to provide learning opportunities that continue to build on and learn about other student identities and experiences (i.e., windows, mirrors and sliding glass doors). In this learning series, we explored the Footbridge Framework (from Resurgence) as an approach to explore Indigenous texts and use them authentically. 

The Footbridge Framework: A means to become ‘story ready’

Firstly, it is important to note that the Footbridge Framework was authored by Christine M’Lot (Anishinaabe educator) and Katya Ferguson (early years teacher) both of whom reside in Manitoba. They both worked with other Indigenous contributors to construct this framework. The Footbridge Framework was formed to guide us to consider context, authenticity, representation and educator learning or reflections. Although it appears as a step-like process, the framework is actually represented in a thread-like structure; every story learning will branch out to different thinking and connections. The five stages of the Footbridge Framework allows you and your students to engage with Indigenous voices and texts with purpose and meaning. M’lot and Ferguson provided questions within each step to help educators work through the framework. 

Preparing to Set Out (p. 12): In this step, time is encouraged to be spent on researching the author’s narrative, identity, other contributions and their relationship to place and their work. During this research, educators are encouraged to self-reflect and form personal connections and consider their own engagement with Indigenous texts and content (e.g., How do I bring Indigenous voices in the classroom? What learning do I need to do to support students?).

Leaving Shore and Cross the Bridge (p. 14-15): Educators decide the learning focus, and share the text with students. Educators move from initial engagement to deeper understanding of the theme by encouraging students to first form connections to self, community and then an inquiry. The authors shared that this will allow them to engage in critical thinking with relation to issues of power, and agency (p. 17). By asking students “What is the Author talking back against? What forms of oppression is the author talking back against?” it will allow students to explore the deeper meaning of Indigenous texts. Students can then explore specific tensions between Indigenous peoples and settlers using the various inquiry prompts outlined in the Resurgence text, thus determining what they want to inquire about further.

Reaching the Shore and Beginning a New Journey (p. 17): As educators and students reach the shore, M’Lot and Ferguson share that introducing other Indigenous resources will help guide students to return to the text with a new lens. It can also include reading a different Indigenous text to start a new journey. 

In part two, I will share my experiences, and reflections for next time.

 

M’lot, C., & Adamov Ferguson, K. (2022). Resurgence: Indigenous narratives and expressions in the classroom. Portage & Main Press.

Sometimes We Feel Wobbly

Ever since I heard last June that I was going to be able to connect with all of you, as my colleagues and readers of Heart and Art Blog, my first thought was about  what I would like to say to you first. How shall I begin? Then I thought the new-ness of this connection is very similar to the feelings before each new school year: “I can’t wait to meet you”

As I went about July and August, there was excitement in the air: I was receiving news from friends and colleagues as well as reading on social media, posts from people I have not met, about how happy they are to be hired for a contract or for a Long Term Occasional position at a school. This was usually followed by a request for connection: to people, resources, and all the other things we know we are going to need to do our jobs and support our students. People were getting together to prepare for school. 

The excitement at such a time is palpable: whether it is a new job or a new grade one is teaching, whether it is a new school or one where one may have taught three children in a family in a long career. Although many ETFO members take Additional Qualification courses over the summer, engage in other self directed professional learning, there is also apprehension because you and I do not know what lies ahead. 

Perhaps you paused in those busy weeks before the start of school and wondered what it was going to be like that first day, first week back. After all, whether new or experienced, whether you have gained professional experience in Ontario or elsewhere, every September feels like the first September sometimes. 

What do we do when we feel wobbly?

A system leader once said to us in a large departmental meeting “Sometimes we get wobbly”. At the time of publication, it is almost the end of September. Some of us may be feeling wobbly with all that we carry on our long lists of things to do. I know I feel this way. So what do I do then? I think of people who have steadied me at such times and I try and reach within and reach over.

Self, Students, Families and Fellow-travellers

While there are many formal supports available in school districts within Ontario, some of us are either far away from accessing them or these supports may be hidden under links on a massive website and that takes time. 

I would therefore like to begin with the connections that are accessible and nearby. Although they have the potential to be fulfilling and frustrating before becoming fulfilling again, I am sharing below some key connections that have helped me during two decades of this work I have been privileged to do when I feel wobbly.

Self

While there are many ways to seek support, I find that for me and many (a term I use often as I hesitate to say “we” because it may not be so for all) it helps to sit with oneself and think about what matters to me in this job, who matters to me in this job and how can I use what I already know in this job? That often is a calming space because I then know that I have done The Work to get to this point. While I shall continue to learn, I also know that I am able to take the first steps I need. There, I feel better already.

Students 

Students have always been the guiding heartbeat for the work of educators. Our youngest learners whether they willingly enter a space or cry for a few minutes before joining their peers in a conversation or exploration show us what they like or dislike, how they want to be seen and spoken to and how they will engage with the carefully planned lessons and materials you or I have laid out.  In times when things didn’t go as I planned whether in a Grade 7 classroom or a kindergarten space, after the initial wave of “what now?” had passed, I learned that examining the “why” of that communication helped me and the student connect just a little better the next day. Or perhaps the day after. What was the student trying to tell me? Did I listen, notice, connect and understand? This helps. 

Families

One of the invisible aspects of a teacher’s work is to engage with families and to work in partnership with them. Families do not always fit into what is seen as the Standard North American Family, or a two-parent, heterosexual family where the father’s work allows the mother to attend to the children’s schooling and educational outcomes as I had shared in 2021 through ETFO’s Voice The school-family connection is mainly the connection between the primary caregiver of the student and you, their educator. However different from me the family of my student may be, when I relate to the humanity of the person in front of me and when I listen without taking things personally, I am able to see that there are ways that I can work towards positive partnership possibilities.  After all educational work unfolds in the murkiness of social problems and when we think through that, we can access resources that can help. Families are also rich sources of information and aspirations for our student and seeing that early on, helps.

Fellow Travellers

Although the formal word is colleague, I choose the word fellow traveller (or hum-suf-ur in Hindi and Urdu, two of the few languages that I speak). Our fellow travellers have walked this way before, either as educators through ethical practice and professional experience in the situation that is challenging me that day.  Talking to our colleagues helps us make meaning of the struggles and also reminds us to look forward to the sunshine.  I hope we all have that one person who listens without judgement and then asks, “How can I help? One cannot thank these mentors enough therefore one strives to pay it forward whenever the opportunity arises.

Learning Together

As we approach Orange Shirt Day, I recognize the deep responsibility to learn everyday so that I can continue to make a positive difference in the way I engage with the people and spaces around me. This month the youngest students in Ontario schools started their journey to and through our classrooms where they will spend a decade of their lives, either in one building or perhaps after Grade 5 going to another building to complete their middle school years.

As a gardener, I know that the tender seedlings must be nurtured carefully so that they thrive and grow stronger.  I am sharing “Healing Conversations: A collection of activities for the primary classroom”with you and I hope it leads to many rich discussions.

I wish you all the best in the weeks ahead.

With you, in solidarity

Rashmee Karnad-Jani

Beyond One Day – Truth & Reconciliation through curriculum planning.

Orange Shirt Day
Orange Shirt Day Bead Work

September 30 has been earmarked as the National Day for Truth and Reconciliation. Before this, most educators knew this day as Orange Shirt Day, which stemmed from the story of Phyllis Webstad, a Northern Secwepemc author from the Stswecem’c Xgat’tem First Nation, who shares the story of her experiences in a residential school. The significance of September 30 is profound as it calls for us all as a nation, particularly as educators, to pause and reflect on the effects and impact of residential schools on Indigenous peoples (children and adults) to this day. It is estimated that over 150000 Indigenous children attended residential schools in Ontario alone over the span of 100+ years (Restoule, 2013). We know that many of these children did not make it home, while many others still live with the trauma they faced within these schooling systems. 

Orange Shirt Day, now known as the National Day for Truth and Reconciliation, is but a starting point for us as educators. How can we collectively move beyond one day to infuse learning about Indigenous histories and present Indigenous impacts into our overall planning across different subject areas? In the ‘Calls to Action’ reported by the Truth and Reconciliation Commission of Canada (2015), sections 62 and 63 emphasizes the need for an educational approach that centers Indigenous histories, accounts, and perspectives in the curriculum, not as a one-off event or as an interruption to learning, but instead as an integral part of developing understanding within Canadian education. 

Simply put, Indigenous history is Canadian History. Indigenous peoples continue to shape and influence Canadian society in meaningful ways. 

“In 2015, ETFO endorsed the Truth and Reconciliation Commission’s Calls to Action. ETFO understands that it is integral for educators to move forward into reconciliation with the Indigenous Peoples of Canada” (ETFO, 2022). Challenge yourself to learn more using the curated information provided by ETFO, and be intentional about infusing Indigenous representation in the various subject areas you may teach. Resources can be found and explored at etfofnmi.ca

Fostering further development and understanding (both in learning and teaching practices) of Indigenous accounts and narratives in K-12 learning communities not as an alternate focus or ‘alternative learning’, but as a central tenet of Canadian education is critical to moving towards reconciliation as we learn and teach about Indigenous peoples of Canada.

For more exploration and information, visit https://etfofnmi.ca/.

References:

Restoule, K. (2013). An Overview of the Indian Residential School System.’ Anishinabek.ca. Retrieved from https://www.anishinabek.ca/wp-content/uploads/2016/07/An-Overview-of-the-IRS -System-Booklet.pdf.

Truth and Reconciliation Commission of Canada. (2015). Reports – NCTR. NCTR – National Centre for Truth and Reconciliation. Retrieved from https://nctr.ca/records/reports/#trc-reports.

Elementary Teachers’ Federation of Ontario. (2015). First Nation, Métis and Inuit (FNMI). Etfo.ca. Retrieved from https://www.etfo.ca/socialjusticeunion/first-nation,-metis-and-inuit-(fnmi).

A Day To Listen

September is a busy month in schools as teachers get to know their students, learn new curriculum, set up classroom norms and some teachers even have to deal with reorganization by the end of the month. It has been an especially busy start for my class as many students are new to our school and some are returning back to the classroom for the first time in almost three years. Getting into a routine has been challenging as I know the routine is an important thing to establish in September.

Having said that, September is an important month about Truth and Reconciliation. As September 30th is Truth and Reconciliation Day, schools prepare differently to reflect as a community. Our school spent time considering a school-wide assembly filled with student created land acknowledgements, a video of all students sharing why they wear orange, various poems, Indigenous art and highlights from the 94 Calls to Action. We shared our thoughts with Indigenous members within our board and were asked to remind the school community that Orange “Every Child Matters” shirts should be worn all year not just on September 30th. They also shared other ideas to ensure our assembly was culturally appropriate.

Students in my class as well as many others started looking at the Land Acknowledgement and thinking about what it really meant. Students hear it on the announcements every day but may not actually understand the meaning of the words. Many students came up with really well written versions and were going to read them to the school.

However, our board sent out an email stating that we needed to avoid assemblies on September 30th and that it would be better to reflect and listen within our own classrooms so that we could support student responses within the classroom. We were asked to concentrate on classroom activities instead. We decided to have students read their land acknowledgements over the announcements and some staff shared their student-created videos by email instead.

I was able to share the video with my class from our member ETFO news from September 28th, where Shawnee Talbot explains her connection to music. The video can be found if you click this link: Music is Medicine. My grade eight history class watched her TedxGrandJunction video about her life as a member of the Two Spirit community and how music has been such an integral part of her life. Students connected with their love for music and how it helps them during their times of need. It was a great discussion and I really encourage you to explore our ETFO news article from September 28th for more resources. The entire resource can be found here: Two Spirit Resource. 

I would like to close this post by sharing a reflective piece of writing by one of my students as she shares how she will help others remember the horrible past of Residential Schools:

“I pledge to remember the people who were here before us on this land and how they suffered in residential schools. Also, to help younger people to remember by telling stories, wearing an orange shirt, watching videos about Truth and Reconciliation and making posters to put up on walls. I would want my teacher to bring a friend or a member of the Indigenous Community to share about Truth and Reconciliation. We should also have moments of silence and reflection to honour the children who died in Residential Schools. I also want the people around to acknowledge that it is Truth and Reconciliation and respect the people who may have lost a family or friend in a Residential school.”

I share this post in a reflective lens and understand I am learning and listening each year as we reflect on the horrible past of our country. 

Pushing the Wet’suwet’en conversation forward

I am inspired by students’ reflections and discussions about current events around the world, and especially last week as we learned about the arrests of land defenders and journalists on Wet’suwet’en territory. We talked about what it means for land to be unceded, and we learned that the Supreme Court confirmed through the Delgamuukw case in 1997 that the Wet’suwet’en had not given up title to their land in Northern British Columbia. Here is what we captured during our learning:

Image

During discussion, one of my students asked an incredible question that caught me off guard: “I thought the Supreme Court was the most important place where decisions are made, and that no one can change their decisions. Why is all of this still happening even after the case in 1997?” 

Despite thinking that I had done enough research on the issue of the Coastal GasLink pipeline passing through Wet’suwet’en land, I did not have an answer for her at that moment. I asked myself: What are the gaps in my understanding of this issue that would leave me without an answer to this question?

I spent some time finding the answer:

  • While the Supreme Court did confirm the hereditary chiefs’ right to the land and sole authority to sanction development on Wet’suwet’en territory based on pre-colonial law, there were unresolved issues regarding the divisions of power between hereditary chiefs and band councils. The band council system is imposed under the Indian Act (which falls under Canadian law) to facilitate nation-to-nation relationships, but is not recognized under pre-colonial laws and structures used by the nation’s hereditary chiefs.
  • Coastal GasLink claims that all necessary permits were acquired in order to build the pipeline, but the hereditary chiefs of the Wet’suwet’en First Nation argue that they never gave express consent to build on the territory. There seems to be a loophole through which Coastal GasLink got approval for the pipeline because they negotiated an agreement with the Wet’suwet’en elected band council. This is all fine and good if we’re talking about Canadian laws and structures but Wet’suwet’en First Nation is unceded land, meaning that the land is meant to be self-governed under pre-colonial law by the hereditary chiefs (which is also recognized in Section 35 of the Constitution).

I’m happy I spent the time to find an answer to my student’s question; I learned so much and feel much better equipped to continue the conversation. Even still, I have some thoughts about how else I can move forward through the rest of this year and grow as an educator in this area. How can I constantly push myself to find the answers? How can I continue teaching about Indigenous right to self-government and sovereignty, especially on unceded land?

I teach Grade 6, so I try my best to bring these issues back to the heart of what is most important to those most affected. In this case, a commonality in what I read is that the water on Wet’suwet’en land is of utmost importance. “You could swim in that lake and just open your mouth and drink the water, it’s so pristine, and the river is so clear that you can see these very deep spawning beds that the salmon have been returning to for thousands of years,” Sleydo’ says. Whether or not a student understands the legal or historical significance of a conflict like Wet’suwet’en, they will understand the importance of clean water and a thriving ecosystem. Perhaps this fundamental understanding of what is most important could be something that brings groups together to move towards reconciliation.

Before you summer, take time to D.E.A.L

Drop Everything and Learn

This week, I hit the stop button on my life inside of the classroom for another school year. To quote the Grateful Dead. “What a long strange trip it’s been.” Yet, before shutting down, I need to D.E.A.L. more about how to deepen my understanding and leverage my white settler privilege in support of FNMI communities.

Heart wrenching discoveries of unmarked graves at residential schools across Canada have me fighting to make sense of many things right now in this country. How and why could so much hatred and overt evil be inflicted on generations of First Nations, Métis, and Inuit people for more than a century? How can a democratically empowered system built on commandments of love thy neighbour, be so obviously racist and genocidal to the very people who shared this land in the first place? And how did it come with the criminal complicity of faith based institutions to boot? These questions have me hearing some very strong internal voices telling me to stay in teacher/learner mode a little longer.

Maybe it’s time we give Canada Day a timeout for a while so we can move forward in a good way?

Can you recall reading or hearing of any treaties that included one group being subjugated to tyranny and relegated to systemic abuse and racism by the other? I can’t. Everyone in education must take time to ensure that the truth about the traumatic truth of Canada’s past no longer remains on the outside of the history books. It’s can be as simple as shifting from outdated text books and colonizer curricula, by for profit publishers, when we plan our lessons. It can be in seeking your closest FNMI partners in education. Numerous school boards are already doing this and ETFO as well. It’s time to seek out resources that include all sides of the story, and not those that fit the nauseatingly one sided Disney endings written for and by settlers.

In my mind it stands at the heart of our humanity as educators and treaty people. We must do more than acknowledging the trauma caused in the past, but to genuinely reconcile our relationships in order to build a just and inclusive future. There is work to be done and despite my momentary fatigue. This learning is a personal call to action that serves as the energy to keep going instead of heading straight for the chaise lounge on my patio. It needs to start now.

Things I can do (you can too)

I need to turn my attention to learning more about the truth that has been so strategically whitewashed out of our conversations and history books as a nation. A nation that is supposed to be the beacon of kindness and inclusion to the rest of the world. The truth, about Canada that world has been shown by our gleaming generosity and polished politeness, may not be seen the same reality as seen through the eyes and experiences of First Nations, Métis, and Inuit. It’s time to demand better from those in leadership to stop standing in the way of the truth as shared in the TRC Commission Report shared in 2015.

I need to come to terms with the dissonace from what I have been taught about Canada as a student, and ensure that it’s mistreatment of First Nations, Métis, and Inuit does not continue. As such, I am committing more time to listening to voices that have been silenced for far too long, reading books from authors who share stories from first hand experiences or who speak for elders who have been silenced, and by seeking out ways to bring this into my future classrooms.

I need to reflect in order to move forward.

Throughout this year, my grade 4/5 classroom was a space for conversations and lessons on Residential Schools, Orange Shirt Day, the Mik Maw fishery, BLM, Anti-Asian hate, and systemic racism in general. What is abundantly clear despite many meaningful moments of cleared understanding, the fires that have been lit in my students will need to be refuelled. I hope you all take some time to recharge your bodies and minds over the break, but encourage everyone, at some time over the summer, to drop everything and learn in preparation of re-igniting the fires of truth and reconciliation in the minds of students when we gather again to D.E.A.L in September.

Need a place to start?

Digital Resources:

Education – NCTR – Reconciliation through Education
ETFO First Nations, Métis, and Inuit Education Resources 
First Nations Education Steering Committee – Indian Residential Schools and Reconciliation Resources
FNMI Learning Grid curated by Richard Erdmann

Important reads to deepen your understanding:

21 Things you may not know about the Indian Act – Bob Joseph
All Our Relations: Finding the Path Forward – Tanya Talaga
Seven Fallen Feathers – Tanya Talaga
Braiding Sweetgrass – Robin Wall Kimmerer

Wisdom always found here on Twitter:

Bob Joseph @wewap
Colinda Clyne @clclyne
Pamala Agawa @agawap
Bryson the Gaytive @ArnallLabrador 
Jody Kohoko @NishVPKwe

 

 

Birds of a Feather….

….FLOCK Together!!

In preparation for the Spring Equinox, which is usually held in the Rainbow Garden, I started to think creatively about how we could gather as a whole school community and respect COVID health and safety protocols. I wanted to incorporate dance, and then I remembered about flocking.

WTF?
Flocking is a type of movement improvisation, where the whole group mirrors each other’s movement. Students can be organized in a straight line or in the shape of a diamond. In flocking, there is one student who leads a movement, which is followed by the other students.

Different students can become the leader, just like birds do when they are flying together, by changing their position. In a diamond formation, the student at the top of the diamond is the leader. When everyone rotates a quarter turn, there is a new leader at the top of the diamond. Flocking can be inspired by music that is played, but I wanted to integrate text and embody the Land Acknowledgment.

Thanksgiving Address:
We are learning that many Indigenous and First Nations communities offer greetings and gratitude at the beginning of every gathering. The Haudenosaunee Confederacy, which includes the nations of Cayuga, Onondaga, Tuscarora, Seneca, Mohawk and Oneida, share The Thanksgiving Address. Here is a video that describes the importance of this text.

In the Thanksgiving Address, all parts of creation are recognized with honour and respect. Here is a link to the text we used. We have been deepening our understanding of this important protocol by speaking and listening to the words, drawing, writing and reflecting. This was our first time exploring the text through choral movement and mindfulness. It was very powerful.

Bear Song:
As educators, it is important to build relationships with First Nations and Indigenous families, which includes consultation and collaboration, and invitations to share knowledge with the community. At our school, we are fortunate to have several parents who have shared songs, drumming and dancing at different events. After gathering in the field, Archer and Ansley sang the Anishinaabe Bear Song to welcome Spring. Here is the song performed by Turning Point Women’s drum group from Skownan, Manitoba.

Medicine Wheel Teachings:
In the article, “Teaching by the Medicine Wheel: An Anishinaabe framework for Indigenous education,” Dr. Nicole Bell (2014) describes how schools might integrate Indigenous knowledge, and create a process of education that is respectful and culturally relevant for Indigenous families. Bell explains that while there are some variations of teachings and representations of the Medicine Wheel, there are common threads of understanding, including the importance of appreciating and respecting the interconnectedness and interrelationships of all things.

I wanted to incorporate Medicine Wheel teachings into our Spring Equinox gathering. The Medicine Wheel is a circle that is divided into four parts, which represent the four directions (East, South, West, North) using four different colours. Each of the directions include teachings that are interdependent, including the four seasons, stages of life, times of day, medicines, life givers, and learning process.

We organized the students into four sections, from youngest to oldest, starting in the East. Everyone was standing in the field, facing the same direction. As the Junior students read the Thanksgiving Address, everyone followed the movements of the Junior leader at the top of the diamond. The refrain, “And Now Our Minds Are One”, was repeated in chorus, and was the signal for everyone to rotate a quarter turn to the right together. Then, we started to follow the movements of a new leader. The rotations and the movements continued until the Thanksgiving Address was finished.

It was flocking amazing to welcome the new season with movement, gratitude and respect. Happy Spring!!





Water is Life

I have been learning with, from, and about water for several years. In another blog, I shared examples of what decolonial water pedagogy might look like in a Grade 2 classroom.  Whenever possible, it is critically important to invite Indigenous artists, activists, and Earth workers to share their knowledge with students in their own voices.

Water is Life:

This fall, the Grade 2-6 students participated in a workshop with Joce Two-Crows Tremblay and Faye Mullen called “Water is Life”.  They describe the workshop as: “Wondering on water as an ancestral highway, as home, as Medicine and more, through story, song and ceremony.”  

It was a beautiful morning. We gathered in a circle and welcomed our special guests with the song, “Funga Alafia”. Archer Pechawis, a Grove parent, joined us and shared songs and drumming. We offered tobacco and gratitude for their teachings. 



Water as Home:

Joce taught us about the strong connections between language and land. We learned about the Indigenous roots of many words spoken in English. After the workshop, I asked the Grade 2 students to document their new learning on inquiry cards with the prompt, “Now I know….”.

NOW I KNOW….
…that Toronto is pronounced many different ways. SOL
…that Lake Ontario in the Indigenous language is “Lake Handsome Lake.” DEMA


Water as Relative:

After a discussion about the importance of water and who we consider to be our relatives, we learned about the relationship between salmon, people, and water. When young children see themselves in relationships with land that are rooted in reciprocity and respect, they might care for all humans and more-than-humans as family.

Water as Ancestral Highway:

In preparation for the workshop, everyone had made salmon puppets, and we re-created water using tarps and blue material. As Joce and Faye paddled up the river, singing an Anishinaabe Water song, our salmon puppets swam upstream to spawn.

NOW I KNOW….

…a song about water. GWEN
…that people sing river songs to catch up to salmon. CLEM

At the end of our journey, we learned more about how Anishinaabeg used land as tools and technology in innovative ways.

NOW I KNOW…

...how to catch salmon, and when to.  DESMOND

…people put Willows down to trap big salmon.  SVEA

Water as Medicine:

We ended our workshop with a Water Ceremony. We sat in a circle and water was poured into our cup. As we held water in our hands, Joce and Faye invited us to think about how living things can feel and absorb our energy, and that is why we must be aware and intentional about our relationship to land. We were encouraged to send greetings of love and hope and gratitude to the water. After sitting quietly and reflecting, we drank from our cup and wondered if the taste of the water was affected by our ceremony.

NOW I KNOW….
…water can hold lots of energy. LOTE
…water gives life to everything. ELLIOT

It was a powerful morning.  We learned many important lessons about land and language, connection and community, technology and teachings.  Everyone enjoyed learning outside with and from the land, through storytelling, movement and music.  Thank you to Joce, Faye and Archer for sharing your knowledge with us.

Eco-Justice: Learning with Water

I was invited to co-host a webinar about Ecojustice Education, hosted by the Toronto District School Board’s EcoSchools team, in collaboration with OISE’s Environmental and Sustainability Education Initiative. 

My inspiring co-host was Farah Wadia. Farah is a Grade 7/8 teacher in Toronto, and she has written about her work raising issues of environmental justice through the study of water with local and global connections in VOICE magazine. You can watch our webinar here.

As an anti-colonial educator, I am actively learning how to centre Indigenous perspectives, knowledge, worldviews, and stories of resistance throughout my curriculum. This integrated water inquiry is one example of what eco-justice pedagogy might look like in Grade 2.

Land as Pedagogy: Welcoming Circle
As I deepen my understanding about how to support Indigenous sovereignty, and actively disrupt settler colonialism, I am coming to know that some of the most powerful work I can do is to build relationships, make connections, and acknowledge land with respect.

Every morning, we begin our day outside. We take a few deep breaths together and pay attention to the land (which includes plants, wind, animals, water, soil, etc.) around us. We notice the clouds, the mist, the frozen puddles, and share our observations with each other. We honour the original caretakers of land, practice gratitude, and promise to care for the land as part of our responsibility as treaty people.


My approach to land education is to honour, celebrate and strengthen the relationships that children have with their natural environment, which includes the urban setting. Inquiry-based learning that is grounded in love and wonder can support children to be curious and critical thinkers. If children feel a strong connection to the land, they might also feel responsible for taking care of the land, and each other.

Building Relationships: Sharing our Water Stories
Our water justice inquiry began with an idea that I learned about in the first edition of Natural Curiosity. In September, students shared samples of water that they had collected from different water sources they encountered during the summer. Every day, one student shared what they love about water, and told stories about the water they had collected. We wrote about every experience. This act of storytelling helped to connect us as a community, and created a shared intention for learning with and from water.


A Community of Co-Learners:
Students shared their knowledge and what they love about water in different ways. During MSI (Math-Science Investigations), I asked everyone to build and create structures that connect to water. We used inquiry cards to document what students already knew and the questions they wanted to explore together. These questions provided diagnostic assessment, and will guide our inquiry throughout the year.


Taking Action:
It is critical that young children learn stories of resistance, and see themselves as agents of change. We are reading many picture books to support and guide our inquiry. “The Water Walker” by Joanne Robertson and “Nibi’s Water Song” by Sunshine Tenasco, are two excellent stories written by Indigenous authors. Reading these stories inspired more questions:

Why does Water need to be protected?
Do all people have access to clean water? Why or why not?
How can I take action to protect water?

Students used a Venn Diagram to make text-to-self connections and compare themselves to Anishinaabe Water Protector, Josephine Mandamin. 

  

Write for Rights:
As students learn to recognize inequity and confront injustice in their lives, they need multiple strategies and tools that they can use to take action and feel empowered as activists and allies.

Every year, Amnesty International organizes a letter writing campaign on December 10, called “Write for Rights”. In 2020, I learned that Amnesty International was highlighting the First Nations community of Grassy Narrows. I decided that the students would learn about the issues and write letters of solidarity. Everyone was very surprised when Premier Doug Ford wrote us back! 



Learning Through the Arts: Water Poems
We are learning that Water Protectors will often sing to the water. This call to action has inspired us to write our own songs of gratitude for water in our local community. In preparation, the Grade 2 students wrote a variety of poems, and we explored the sounds and shapes that water makes through soundscapes and movement. Students expressed their appreciation and love for water in creative ways.


Water Songs:
As we compose our water songs, we will continue to listen to the songs of Water Protectors for inspiration and guidance. Some of the songs that we have been learning are: “The Water Song” by Irene Wawatie Jerome, “Home To Me” N’we Jinan Artist from Grassy Narrows First Nation and “We Stand” by One Tribe (Kelli Love, Jordan Walker, and MC Preach). It is my hope that we will sing our songs to the water, with gratitude and joy.