Where are you From?

Academically speaking, when you first meet a professional on campus, you state your name, job title and credentials accordingly. However, for First Nations people, and I speak for myself as a Woodland Cree, Treaty Six Territory, from the Lac La Ronge Indian Band, La Ronge, Saskatchewan, I have been raised to ask the question, “Where are you from?” when being introduced to new people. This is to find out if you have relations to the individual and their family.

Also, I used this technique in a presentation that I did for the GSR 989 Philosophy and Practice of University Teaching. According to Kim West, Educational Development Specialist and Instructor for the GSR 989 course, she stated,

    “I think what really resonated with me is that Colleen’s icebreaker caused me and my students to question our cultural assumptions as academics. It named what we valued as academics (degrees and education) while gently reminding us there is more to who we are than just the knowledge we hold. I believe that teaching is about creating moments in the classroom when students and instructors can safely and genuinely share who they are. By shifting the dynamic from “education to relation” (Bingham & Sidorkin, 2004), Colleen’s icebreaker helped me as the instructor and for my students to reveal more about who we all are. Her approach reminded me of the importance of relational pedagogy in the classroom and why it matters.”

There was a College of Kinesiology Retreat in December 2013 that offered a combination of the Indigenous Voices workshops. Dean Carol Rodgers stated,

    “I found this to be an insightful learning for me, as it immediately made me reflect on how our more academically structured form of introducing ourselves tells so little about WHO we really are and how we could learn so much more about what has shaped a person by learning about where they are from, who the important people have been in their lives and the journey they have taken to get to this time of introduction today. Moreover, this is such an easily incorporated icebreaker activity that also provides an opportunity to highlight cultural differences that in an immediate and hopefully reflective way enables all of us to learn from and with each other.”

As my new role as an Indigenous Voices Program Coordinator at the Gwenna Moss Centre for Teaching Effectiveness, I have gotten into the habit of introducing myself, saying where I am from and my job title last.


Colleen Charles, MEd
Indigenous Voices Program Coordinator
Lac La Ronge Indian Band, Treaty 6 Territory
Bingham, C.W., and Sidorkin, A.M. (eds). 2004. No education without relation. New York: Peter Lang Publishing, Inc.

Shared Ground

The first gathering that launched the Indigenous Voices program was called “Shared Ground,” with had the purpose of establishing some common knowledge and understanding of the diversity of Aboriginal peoples of Saskatchewan and Canada, exploring and establishing the appropriate terminology to use (and in what context) when referring to Aboriginal people(s), learning about past and present socio-economic contexts, and interrogating common myths and misconceptions.

The Shared Ground gathering (which was repeated for those who were unable to attend the first offering), was facilitated by Lamarr Oksasikewiyin (Sweetgrass First Nation) and Jeff Baker, who collected anonymous feedback forms when the gathering was over.  Of particular interest from the questionnaire is the item that prompts, “Something related to this gathering that I would like to explore further for my own learning is…” (It is upon the responses to this item that most of our blog entries will be based).

Above any other desire about which to learn more, was that of treaties.  Participants clearly recognize that the “forever” covenant between First Nations and non-First Nations peoples must be understood to complete their intellectual and affective capacity to develop a conception of the relationships between, in the case of treaties, First Nations and non-First Nations peoples.  The participants will actually have the opportunity to learn about treaties, as well as the land agreements formed with Métis and Inuit peoples, in subsequent gatherings.  This leads into two more general curiousities expressed in the feedback: 1) to learn more about Métis identity, and 2) to gain a more complete understanding of Aboriginal and non-Aboriginal shared history.  Indeed, these two wishes are intended to be included within the Indigenous Voices program (in addition to provide more knowledge about Inuit people as well).

One participant wanted to learn more about teaching (and valuing) the whole individual, as is believed to be critical by Aboriginal peoples, and this is the philosophy upon which I would like to conclude this entry.  Lamarr emphasized the importance of teaching to all four aspects of a person: the physical, the mental, the emotional, and the spiritual, and modeled this in his session.  In the development of the Indigenous Voices program, we, too, have tried to teach the “whole” person, hoping that you leave each session feeling that you have been affected in multiple ways—in ways that you will then want to replicate in your own interactions with students.


Tereigh Ewert-Bauer

tanisi (Hello) and tawaw (welcome) to the Indigenous Voices blog!

The Indigenous Voices staff and faculty development initiative is a collaborative effort of the Gwenna Moss Centre for Teaching Effectiveness (GMCTE) and the College of Education. Programming is presently being piloted in these units before expanding to a broader university audience (hopefully) next year. The goal of this programming is to increase the capacity of our faculty and staff to engage respectfully with Indigenous people and perspectives in their personal and professional lives. The purpose of this blog is to bring the questions and issues raised in the program’s gatherings into a larger discussion. This first entry, though, provides some background and context for the program.

Faculty members in the College of Education initially proposed this program to address the fact that “Canadian universities are not doing enough to educate future teachers on issues of power theory, cognitive imperialism, and anti-oppressive education” (Battiste, 2008). The greater emphasis on Indigenous people, knowledge, and ways of knowing in Saskatchewan’s recently revised K-12 curricula also underscores the need to enhance the College’s capacity to provide relevant support to pre-service teachers.

The GMCTE and ULC are similarly aiming to strengthen their ability to assist instructors, departments and colleges that are interested in bringing Indigenous perspectives into their teaching, programming, and disciplinary communities. This work is an essential part of ‘Indigenizing the academy,’ a process through which universities become “places where the values, principles, and modes of organization and behavior of [Indigenous] people are respected [and] integrated into the larger system of structures and processes that make up the university itself” (Alfred, 2004).

The use of the butterfly as a symbol for Indigenous Voices resulted from an Elders gathering that was held to name the project. The butterfly appeared in a number of forms during the gathering. Inuvaluit Elder Fred Nulamaloak described the process we were engaged in as a butterfly emerging from its chrysalis, beautiful and almost ready to fly. One of the diagrams drawn during the discussion also took a shape similar to the form of a butterfly.

Finally, Elder Darlene Speidel, whose Lakota name Kimimilaskawin means “White Butterfly Woman,” spoke about the butterfly as a symbol of transformation that is common to many Indigenous peoples. The goal of transformation, at both the individual (faculty and staff) and systemic (institutional) levels, is paramount for this work. It is not just surface learning but deeper changes to engrained attitudes and values that must be addressed for Indigenization begin to take root.

ekosi pitama (That’s it for now)!

Jeff Baker