Category Archives: Indigenous Topics

Online Sharing Circle

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Technology is excellent at allowing us to work remotely, but it can be more challenging for building community or keeping a community strong. Technology’s strength is for communication and is not as robust for building connection, especially with larger groups.

Purpose

The goal is to create the ‘lunchroom’ experience where people share and ground themselves within their respective working group/community. We believe that this type of opportunity will contribute to the art of kiyokiwin, coping with the social isolation, allowing people to raise topics outside of work priorities, better understanding of each other, and so much more. Online sharing circles could be used by instructors to facilitate “courageous curiosity” with “boundless collaboration” for “inspired communities” in their remote instruction.

Kiyokiwin is a Cree word for visiting, but it is also a means of knowledge transfer and sharing. Kiyokiwin is becoming a lost art due to a multitude of factors, one of them being technology, where we think we are connecting with others but it’s usually not at a deep enough level that fulfills our human need for connection.

Process: Four rounds of sharing (following traditional protocols)

  1. On a piece of paper, write down a word that sums up where you are at this morning. When directed, we will all at the same time hold up our words to the camera for all to see.
  2. Going around the circle, in 1-minute or less explain why you chose this word.
  3. What’s going on in your life right now that you want share with everyone? How is remote working going for you? (Or another question that is suitable for your group/meeting)
  4. On a piece of paper, write down another word (or the same one) that sums up where you are at this morning. Now hold it up to your camera for all to see.

Participant Roles and Responsibilities

  • If possible, enter the room with camera on and mic off. Seeing each other is important for the circle and giving our full attention to each other is a way to show respect.
  • Set your view to grid mode (this is on WebEx) so that you can see everyone, just like you would in a circle. This would apply for other meeting apps as well.
  • The facilitator will start the circles. This will likely be the meeting host. Wait for their direction.
  • Please avoid using the chat box. Just like we wouldn’t be texting in a circle, we want to give our attention to the person who is speaking.
  • If you’re having technical issues, please try leaving the room and rejoining.
  • Share what you need – surface level or a deep plunge. Just keep in mind that there is a set time for the meeting, and you want everyone to have the opportunity to share.

Facilitator Roles and Responsibilities

  • Similar to chairing a meeting, your responsibility is to ensure that everyone has the opportunity to speak and to share.
  • You keep the momentum going, from one round to the next.
  • Assign a person to be the assistant before the meeting starts. The assistant will set the circle order, share it in the chat, and monitor the chat box for technical issues. The order will vary from week to week. The chat message can be worded like, “Imagine us seated in a circle for real.  At the start is (facilitator’s name), and to her left Person A, then Person B, …”.  The assistant will re-post the list if it gets bumped out of sight. If there is no chat on the app you are using, then it could simply be the names written on a piece of paper and the paper shared via camera to everyone. (with everyone’s audio off, the list of who speaks next will be good for the next person to prepare to turn their mic on.)
  • In an in-person talking circle, the direction of who goes next is to the left of the facilitator (clockwise), thus the comment about “imagine us seated in a circle”, it is a good idea to explain this as part of the talking circle protocols at the beginning.
  • You are not expected to answer questions or console someone, in an in-person talking circle, there would be an item that would be passed on to the next person, in an online format, you will be the one calling on the next person to speak. You can thank the previous person for sharing before calling the next person, but do not get into a back and forth discussion as this will disrupt the flow and power of the circle.
  • After everyone has held up their card in the 4th round, you thank everyone for sharing and explain that the purpose of the talking circle is not intended to be therapeutic (but it can be), rather it is an opportunity to share with others in a way that we may not necessarily be able to now that we are all working remotely.
  • You can end the meeting now if that was the purpose of it, or you can carry on to the next portion. Keep in mind that some people will need time to re-group, so if you have the option, call a break before getting to the next part of the meeting.
  • The first and last circle are nice ways to start and finish that can demonstrate the change in the group resulting from the talking circle. The 2nd and 3rd circles are amendable to different ideas for sharing related to the needs of the group. This can be open and expansive (how is working from home going?) or specific and intentional (describe challenges to ??) depending on the goals for the circle.

This work is licensed under a Creative Commons Attribution-NonCommercial-ShareAlike 4.0 International License by Rose Roberts with the Gwenna Moss Centre for Teaching & Learning at the University of Saskatchewan

Land Acknowledgements – A Reflection 5-years After the TRC Report

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By Stryker Calvez and Rose Roberts

Five years after the release of the Truth and Reconciliation Commission (TRC) report, Land Acknowledgements are still gaining strength as an important component of the University landscape. In fact, it is more common to notice when this statement has been missed at an event, meeting or in a course than when it is present. More often than not we have people tell us about how uncomfortable someone got when they didn’t hear the land acknowledgement at the beginning of a proceeding, and the lengths people have gone to right this wrong. These stories are a testament to the power of this protocol, its intended purpose, and the readiness of people and society to embark on the journey toward reconciliation.   

Five years after the TRC report, the concerns for land acknowledgements are not about whether or not to use them, but how to use them with more purpose, conviction and integrity. Our colleagues are eager to be more prepared to meaningfully engage in supporting and carrying their part of reconciliation forward. This recognized responsibility is not just for themselves, but for their friends, family, students and close colleagues. And, they are doing it for the next generations, our children and grandchildren, who will benefit from a society that is whole and not afflicted by colonization. Lastly, many people are doing land acknowledgements because they care and love the land that provides so much for all of us; the same land that has shaped and nurtured the Indigenous Peoples of Saskatchewan for millennia.   

This last point is truly what the land acknowledgement is about, the recognition of place – the land, the sky, the water, the plants and the animals – and the people who are of this land. After thousands of years of intimate interaction and relationship, the land and its people have become immutably connected, which makes Indigenous Peoples of this land — physically, emotionally, mentally and spiritually. 

Before the TRC report, many non-Indigenous people struggled with this Indigenous spiritual notion of relationship to the land and to place (what the Cree people call wahkohtowin). Post-TRC, the land acknowledgement has become a doorway for many people to gain greater awareness and understanding about the role of place and its impact on people. With this emerging understanding they have begun to reflect on how this place they now call home is leaving an indelible mark on each one of us.   

To this effect, by incorporating land acknowledgements in your work, you are contributing to the process of honouring and embracing the spirit of a place, with all of its wisdom, knowledge and compassion, and invoking that spirit in support of doing things in a good way.  And nowhere is it said that you cannot personalize your land acknowledgement, in fact we highly recommend it. There is the risk that a formal land acknowledgement that everyone uses can become commonplace, and it is the personalized ones that people have repeatedly told us had an impact on them.   

We have been offering land acknowledgement workshops at GMCTL for a while now, and here are some examples of personalized land acknowledgements (we did receive permission from the individuals to share publicly):  

I live and work on Treaty 6 Territory and the Homeland of the Métis.  The Indigenous nations who entered into Treaty 6 are the Cree, Dene, Saulteaux, and Nakota.  I also recognize the Dakota and Lakota, who too have lived here long before contact.  Let us pay our respect to the ancestors of this place.  May our relationships with the land teach us to live and work in good relationship with one another.  (Stephanie Frost, BC Member, Coordinator Online Support, GMCTL) 

 

I acknowledge that we are gathered on Treaty 6 Territory and Homeland of the Métis. I pay respects to the original caretakers and warriors of this place: the Cree, Dene, Saulteaux, Anishinaabe, Blackfoot, the Dakota, Lakota, and Nakota Nations, and my people, the Métis. Spanning the past, present, and future, I affirm the relationships we have to each other, including our relations to the animals and insects that inhabit the water, land, and sky. I also recognize the relationship and responsibility we have to the lands of Treaty 6; the quiet creeks and rushing rivers, the rustling grasses and sprawling forests, the brilliant palettes of the skies, the roots that grip the soil, and the earth beneath our feet. (Jennifer Sedgewick, Research Assistant, College of Medicine) 

 

I come here as a visitor on the Treaty Six territory. I realize that this beautiful land is the homeland of the First Nation and Metis ancestors, and I respect their culture and rights fully and deeply with humbleness.  (Yanhua Liu, Visiting Scholar (China), College of Engineering) 

 

By engaging in personalizing the land acknowledgement, you are participating in a process of respecting the relationships between the land and all that live within it: all our relations. Acknowledging the Land is a timeless tradition that has been and will be around as long as the sun shines, the grass grows and the river flows.  

 

 

Graduates with perspectives and approaches the world needs

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We often talk about the skills our graduates will need for success in their work and within our communities. As we aspire to be the university the world needs, we can’t overlook how essential perspective taking and cross-cultural competence are in our increasingly diverse world.  In this place, we have a collective commitment to improve the situation for the First Nation, Metis, and Inuit peoples, and to truth and reconciliation. And we can also see the impacts of nationalism and nativism on the global stage, A problem that is prompting us to equip our students with the skills they will need to respond.This post is one in a series related to the educator commitments in Our Learning Charter. It focuses on how to help students to explicitly recognize their own position and work to understand, acknowledge, and value perspectives and worldviews different from their own.

What you can model in your teaching:

  1. Start by acknowledging your own position and privilege. Being a role model and ally is essential in supporting students in the process of doing the same thing. Knowing why you would include a land acknowledgement, for example, rather than omitting one or just adding one to your syllabus is part of an acknowledgement. Not quite sure how to approach it in a good way? Join the short course in the fall on Indigenization, decolonization and reconciliation at the Gwenna Moss Center for Teaching and Learning (GMCTL).
  2. Purposefully include content, perspectives, and worldview from local Indigenous communities and international perspectives.  The focus should be on being prepared to support a diverse world and set of different views. Need some support?  Ask for a consultation at GMCTL.
  3. Deliberately offer more than one perspective on the debates of your discipline whenever possible, and explain the value of those discussions to the disciplinary discourse. Provide opportunities for students to engage in facilitated discussions about those debates without taking a position yourself.

What you could do with your students:

  1. Choose to share your own power by using active learning strategies to get students thinking and talking, rather than transmission styles where students mostly listen. Understanding,  acknowledging, and valuing perspectives and worldviews different from their own is requires active learning processes, because it requires students to be in dialogue with the other.  Learn more about the research on active learning or experiment with some active learning strategies in your class.
  2. Provide students with deliberate opportunities to work in culturally diverse groups where they’ll be exposed to a multiplicity of perspectives that they might not encounter, given that we are more likely to self-select groups of people like us.
  3. Proactively plan for how to have challenging conversations with students in class, and how to respond when students struggle to value worldviews and perspectives other than their own.  Not sure how do this? Join the GMCTL for a workshop series on planning for and responding to difficult conversations in the classroom or preview some online resources.

View other posts in the Charter Chat series.

Taking a Fresh Approach to the Course Design Institute

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For more than a decade, the Gwenna Moss Centre for Teaching and Learning (GMCTL) has offered the Course Design Institute (CDI). Throughout the CDI, facilitators from the GMCTL work with instructors on developing or redeveloping a course. We go through learning about your students, writing learning outcomes, choosing teaching strategies, developing assessments, and putting it all together through constructive alignment and the blueprinting of your course.

While the CDI had been an intensive four full-day experience within one week, a few years ago we revamped it to offer it in a “flipped” mode, with participants meeting face-to-face three half days over three weeks, plus completing activities and posting to the discussion forums to provide feedback to each other in BBLearn (our learning management system). This year, we’re taking that approach and modifying it again.

On day one, Tuesday May 2, we’ll meet with participants for a half day to cover knowing your students and writing learning outcomes.

On day two, Thursday May 4, participants will choose one of three options for a day-long elective. Participants may choose from indigenization, open pedagogy, or sustainability. Lunch is included on this day.

On day three, Tuesday May 9, also a half day session, we will talk briefly about the participants’ respective experiences in their day-long elective sessions, review their learning outcomes, and talk about assessment and rubrics.

On day four, Thursday May 11, again a half day session, we will discuss constructive alignment, instructional strategies, blueprinting your course, and course syllabi.

In between the sessions, participants will need to complete activities related to what has been covered or prepare for what will be covered in the next session. Following the CDI, participants will need to complete a brief reflective paper and, once they have begun blueprinting their course, meet with one of the facilitators for a one-on-one consultation.

For more information about the CDI or to apply to participate, please see the Course Design Institute page on our website or contact me at the GMCTL.

Why Do We Acknowledge Treaty 6 & Metis?

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A session on this topic will be held during the Fall Fortnight on Monday August 29, 2016 from 9:30 – 9:55. Register here.
Many of you may have noticed that across the campus that there has been an increase in number of people who are acknowledging “that we are on Treaty 6 Territory and the Homeland of the Métis. We pay our respect to the First Nations and Métis ancestors of this place and reaffirm our relationship with one another”. One year ago the University of Saskatchewan’s academic governing body, the University Council, agreed to use specific language to acknowledge that the University was built on Indigenous peoples’ land. This official acknowledgement was developed for use at important meetings and gatherings on campus.

Since starting in my position I have been asked numerous times why are we doing this? What does it mean?

I have been working with Indigenous communities for a long time and most of the meetings that I have attended start with some type of acknowledgement of the land and place. My understanding of why we do this is that it shows respect for the land and the people who have lived on it. So much of what we, Indigenous people, know about the world and ourselves is based on the places we have lived for forever. Our land is sacred in that it is an important part of who we are and who we have always been. When we acknowledge the land and territory we are in, we are taking a purposeful moment to respect our history, culture, and knowledge that exist because of the land.

But it is more than just about the land that we belong to, it is also about the treaties we signed. The oral stories describing the treaty process provide our account of the agreement to share our land and resources, but not to absolute surrender of the land. We knew the value of our land with intimate detail, so we would never have given it away. Would you? However, the treaties were negotiated and signed in legal English and reinforced afterwards to support Canadian prerogatives rather than the spirit of the agreement or the Indigenous position. So despite agreeing to share the land with the new settlers in return for ongoing support, an unscrupulous and systemic process of governance ensured that Indigenous people never received what was promised for the land. Therefore, the prosperity and economic stability that Canada benefits from based on the gift, or sacrifice, of Indigenous people. So acknowledging the traditional territory that we are on also recognizes and honours this gift.

Lastly, I would like to thank the Truth and Reconciliation Commission for bringing a national spotlight to the cultural genocide experienced by Indigenous people. In better understanding these experiences I have added another layer of understanding to my acknowledgements. Acknowledging the place that I am meeting is also a way of participating in reconciliation; publicly declaring the importance of remembering that as long as the sun has shined, the grass grown, and the rivers flowed, the place we are meeting has a sacred connection to Indigenous people. For many, this acknowledgement will be a starting point for a united show support and willingness to help build a health and productive future for Indigenous and non-Indigenous people in Canada.

Gearing Up With Fall Fortnight 2016

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Fall Fortnight Postcard - Front“Happy New Year!!” That is how I think of September and the new school year. This often coincides with a strong pull to stationary stores, tidying my office, organizing my supplies, reading new books, and pulling out sweaters and warm socks.

Gearing up for the Fall Term is exciting. There’s often anticipation, hope, renewed energy for trying new things and looking forward to tweaking things I tried last year. I think about taking a class. There are new “school” clothes, crisp mornings, and longer shadows when I head for home. All of that is bundled together as the new term starts. I think about the new faculty, staff, and students joining the community of University of Saskatchewan in the most beautiful city in Saskatoon. And meeting new people and renewing connections with colleagues after the summer is fun.

The Fall Fortnight 2016 tugs on all these feelings of fresh starts, new ideas, learning that leads to change, connecting and reconnecting into the campus community, and gearing up for the 2016-2017 teaching and learning adventure. With over twenty sessions on a wide variety of topics in a variety of formats you will no doubt find something that intrigues you or answers a question you might have. There are Just-for-YOU sessions for new faculty, grad students, and post-docs in addition to all the other sessions on offer. New this year are sessions on the ADKAR change model and strengths-based approaches to setting up groups for success. For more highlights and a description of the sessions types take a look at this short video:

And it’s easy to register too. Check out http://www.usask.ca/gmcfortnight/

If you don’t see what you are looking for, drop us a line and let us know what you would like to see on the schedule next time around. And you can also request a tailored session—we work with you to design a session on the topic of your choice specific to your unit’s needs.

Looking forward to seeing at you at the Fall Fortnight (or in the Bowl or at a stationary store).

Fortnight Postcard - Back

Historical Biases in Understanding Culture – A Barrier to Indigenization?

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Western society has made significant advances in empirically derived truth and scientific inquiry (e.g., anthropology, psychology, linguistics, etc.) since the Age of Enlightenment (e.g., Descartes, Diderot, Montesquieu, Turgot, Vico, Voltaire, etc.). The impact and importance of this epistemological approach to the world and its mass adoption by Western societies can be perceived in many elements of European civilization and culture (Boon, 1972; Goodenough, 1961; Keesing, 1974; Triandis, 1994).

The rise of Europe’s epistemological renaissance occurred during the era of colonial expansion. At the time that Europe was pressing itself onto numerous societies around the world, dominating the global stage, many Western thinkers were using this colonial perspective as the backdrop for their formation of a scientific approach to culture. From their perspective, culture comprised of a society’s knowledge, values, beliefs, arts, technologies, morals, laws, customs, practices and habits (Boon, 1972; Goodenough, 1961; Hofstede, 1984, 2001; Keesing, 1974; Triandis, 1994). While this is a reasonable interpretation, it contained, unfortunately, the value of innovation and technological advancement (see Tylor, 1871; Harris, 1971; Stocking, 1966). This innovation approach to knowledge and culture is a European value rather than a core component of culture. The problem with this misattribution is that it is self-serving; it allows for the imposition of continuum-based view of a society’s culture based on their technological sophistication and advancement. For Europeans, this provided them with the appearance of an unbiased way of judging societies as more or less civilized (or savage). Furthermore, this social evolutionist perspective of culture (Harris, 1971; Long & Chakov, 2009) allowed colonial societies to believe, naively or not, that less civilized societies would eventually evolve toward the same position as Europe, especially if they were given the ‘right’ support and guidance (Boas, 1904).

Fortunately, more modern social scientific thought posits “that cultures be understood in their own right, not as a rung in a hierarchical ladder of evolution, […] but simply as a qualitatively varied entity” (citing Boas; Hogan & Sussner, 2001, p. 22). Despite this more equitable and relativistic approach to culture in social scientific disciplines, it is very difficult for the typical citizen to not use what they know and value as a filter for examining other cultures and ways of knowing. Without the appropriate training and critical reflection, anyone can be forgiven for not recognizing this misattribution bias. From this perspective, I sometimes wonder if remnants of Tylor’s 1871 perspective of culture still exist in our society? How pervasive is the use of one’s own values, beliefs and institutions in trying to understand, and judge, other cultures? Can we find ways to move past these types of biases to build a pluralistic cultured environment at the University of Saskatchewan?

As always, I would appreciate hearing from you about your thoughts, concerns, or suggestions on this blog post. Please contact me to talk (stryker.calvez@usask.ca).

If you would like information about the GMCTE including about the programs and supports we offer, please contact us at gmcte@usask.ca

References
Boas, F. (1904). The history of anthropology. Science, 20, 513-524.
Boon, J. A. (1972). From Symbolism to Structuralism: Levi-Strauss in Literary Tradition. New York, NY: Harper and Row.
Goodenough, W. H. (1961). Comment on cultural evolution. Daedalus, 90, 521-528.
Harris, M. (1971).  The rise of anthropological theory: A history of theories of culture. New York, NY: Thomas Y. Crowell Company, Inc.
Hofstede, G. (1984). Culture’s consequences: Differences in work-related values. Beverly Hills, CA: Sage Publications Inc.
Hofstede, G. (2001). Culture’s consequences: Comparing values, behaviours, institutions and organizations across nations, 2nd Ed. Thousand Oaks, CA: Sage Publications Inc.
Hogan, J. D. & Sussner, B. D. (2001). Cross-cultural psychology in historical perspective. In L. L. Adler & U. P. Gielen (Eds.). Cross-cultural topics in psychology. Westport, CT: Praeger Publishers.
Keesing, R. M. (1974). Theories of culture. Annual Review of Anthropology, 3, 73-97.
Long, H., & Chakov, K. (2009). Social Evolutionism. Retrieved on April 30, 2010, from: http://web.as.ua.edu/ant/cultures/cultures.php.
Stocking, G. W. (1966). Franz Boas and the culture concept in historical perspective. American Anthropologist, 68, 867-882.
Triandis HC. 1994. Culture and Social Behaviour. New York: McGraw-Hill
Tylor, E. B. (1871). Primitive Culture. New York, NY: Brentano’s.

Indigenizing Education Series: Getting started …

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As an Indigenous educator, researcher, and scholar, academics have asked me more often about ‘how’ we, the collective we, can improve the situation for the First Nation, Metis, and Inuit peoples than ‘why’ we should do this? While I appreciate the recognition that something needs to be done, I am often taken back when I realize that the reasons for this change, the ‘why’, are not well understood. How do you Indigenize an institution, like the University of Saskatchewan, if you don’t now what the issues are that need to be addressed? Therefore, my response is always preceded by a pause as I contemplate where do I start?

I would like to be clear, I am never upset by the ‘how’ question. The fact that people are asking questions is excellent, but we need to understand the reasons for ‘why’ we are Indigenizing so that we are better informed about ‘how’ we should Indigenize. Over the coming months, I intend to write a series of blog posts identifying and exploring some key issues that I hope you will find informative and interesting.

… In the classroom

So why isn’t there an adequate and necessary amount of support for Indigenous students to achieve their academic goals? I believe that it is important to understand that education can be a loaded term for some Indigenous peoples. Educational hostility or ambivalence does exist in some communities and households towards people who pursue educational goals. This lack of support for Western education is a direct result of the residential boarding school program. Community members who went to or have family members who attended residential schools (the last school closed in 1996 in SK; the Gordon Residential School) can perceive education as a negative goal. This means that there can be limited support for community members to attain high school diplomas or to pursue education at University. Western education can be seen as a direct threat to a community’s culture, language, and way of life (Battiste, 2001). This is the legacy that the residential school system instilled in Indigenous people, a lack of trust and value for Western education.

As educators, we should all recognize this lived reality for Indigenous students and try to support those who have worked hard to overcome these types of challenges to be at University. Once they have arrived, it should be our goal, even responsibility, to try to limit and remove the social, personal, and educational barriers that Indigenous students contend with. We must make classrooms safe and nurturing.

Classroom challenges for Indigenous students are sometimes related to their different ways of knowing, learning, and communicating course content. These students can have different perspectives or present ideas in the classroom that may not be perceived objectively by others in the classroom as the expected and appropriate response. In fact, differences in worldviews can often be treated as less-than-positive by instructors or other students, sometimes even coming across as hostile or prejudicial. We are talking about comments that are stereotype-based or discriminatory about Indigenous culture, history, and worldviews. For a great example of what I am talking about, take a few minutes to view the University of British Columbia’s short 20-minute video where Indigenous and non-Indigenous students provide examples of some of the difficulties that Indigenous students encounter in the classroom. These examples candidly and provocatively highlight moments when students did not feeling safe or supported and the repercussions that these experiences had on the students.

The University of British Columbia has developed a number of resources to help those who are interested in thinking through issues around classroom climate. Five modules have been developed as a useful starting point for your consideration.

Battiste, M. (2001). Aboriginal knowing: First voices. The U of S Pointer, 4, 1- 3.

 

Truth and Reconciliation – Call to Action for Educators

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Indigenous people and their communities have had a long and contentious experience with Western education. For far too long, schools and education were used as instruments to systematically dismantle Indigenous culture, their way of living and knowing. Generation after generation of children were taken from their homes, sometime forcefully, in the name of providing them with a civilized education. Instead, what many of these children experienced was at its best a destructive education, and at its worse an inhumane brainwashing, aimed at having these children renounce their ‘savage’ Indigenous perspectives for a more ‘sophisticated’ Canadian approach to life.

Many Canadian universities are just beginning to acknowledge their role in reconciling the negative educational experiences of Indigenous people. Many Universities, like the University of Saskatchewan, are starting to recognize and respond appropriately to the impact of intergenerational trauma caused by residential schools by critically looking at how to effectively support Indigenous students’ ability to participate in postsecondary schools (please see future blog posts for more information on this topic). This is further supported by the Truth and Reconciliation Commission of Canada’s call to action for all educators across Canada.

So it is with great anticipation and excitement that I am looking forward to seeing how our new University president, Peter Stoicheff, will plan out and follow through on his priority to Indigenize the University of Saskatchewan.

In Saskatchewan, including here at the University, we are blessed with an abundance of strong, capable Indigenous and non-Indigenous people who are invested in improving the academic experiences and outcomes of Indigenous students. This is reflected in the strong response and support for the University of Saskatchewan’s two day national forum, “Building Reconciliation: Universities Answering the TRC’s Calls to Action”. Canadian university presidents and their leadership teams, First Nations and Métis leaders, student leaders, Aboriginal scholars, and scholars dedicated to research that is meaningful to Aboriginal peoples will all participate. For more information about this event, please visit Building Reconciliation.

“If Not Us, Who? If Not Now, When?”

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In Peter Stoicheff’s speech for the Presidential Announcement, he posed two questions that inspire the university’s efforts to decolonize and Indigenize our campus (July 9, 2015, http://www.usask.ca/presidentialtransition/).  Emphasizing the urgency for action, he asked, “If not us, who?” and “If not now, when?”

At the University of Saskatchewan, we have a growing number of Indigenous staff, students, and faculty. Yet the U of S is comprised of a predominantly white settler Canadian campus population, and is set within a traditional Western institution. As we build capacity and become strengthened by the work and contributions of Indigenous staff, students, and faculty, the non-Indigenous people on campus have a large task ahead of them. The time is “now,” and the “who,” regarding decolonization, is made up of “us” (a majority of non-Indigenous peoples) who, mostly unknowingly, contribute to the systemic racism and oppression felt by the various peoples on campus.

Part of the solution to decolonizing the institution is to draw the elements of oppression out of our classes, content, curricula, and institutional systems and policies/documents. What will remain will be generative soil for Indigenous staff, students, and scholars to take root, feel respected and valued for their work and contributions, belonging, and being to thrive.

For more information regarding decolonizing and Indigenizing your classes, content, and curricula, and to participate in relevant professional development, contact the Gwenna Moss Centre for Teaching Effectiveness at 306.966.2231, or gmcte@usask.ca.

Additionally, we encourage people to consider submitting applications to the Experiential Learning Fund, to help support their efforts to decolonize and Indigenize through practicums, community engaged learning, or field-based instruction. For more information, click here.