List some of the ways that you see reinhabitation and decolonization happening throughout the narrative.
- The presence of the Cree language that can be read throughout the article is reinhabitation of the culture.
- “The processes of creating an audio documentary about relations to the river and engaging in trips along the river were part of a decolonizing process of re-membering (following Haig-Brown, 2005) as younger generations were re-introduced to traditional ways of knowing.” (p.71)
- “In the early research design stages, it was evident that a community priority was bringing together Elders and youth so they could learn from one another about the role and meaning of the land to social well-being. Since that time, the project has been about fostering development of meaningful space for inter-generational dialogue” ( p.72)
This shows the community approach, learning form elders, learning from one another. Honouring th community and all of it people is a part of decolonization. It is giving everyone a voice that is listened to, and respected.
- “Youth conducted interviews with peers, adults, and elders on key issues related to the role of land, the river, and the people for community social and economic well-being. Fifteen interviews were collected and formed the basis for a short audio documentary, titled The Kistachowan River Knows My Name, which aired in the local community and on Wawatay radio, which reaches a wide audience in northern Ontario.”
The youth interviewing is giving them an inquiry and investigational approach to learning. Youth that learn form their community member will understand more about their community and its members. In this case the culture is being orally passed down.
How might you adapt these ideas to considering place in your own subject areas and teaching?
I value learning about culture from people who are culture bearers. I want my student to learn from their own community, to learn the cultures, the practices, and the importance of each of these elements. I know that when I was in school there was a glaringly obvious absence of First Nation and Metis influence. I don’t believe that because I went to school that were predominately white is a valid reason for this absence, but it thinks that it may have been one of the reasons. I also believe that the influence of the government is moved into our society through our education systems. When I was in elementary and high school First Nations and Metis content was practically invisible within the curriculum. And if it was present the teacher certainly did not teach it. For years, the education systems in Saskatchewan got away with this, but now the cat is out of the bag. I want to make sure that any student who comes into contact with me, will also come to learn about the community that they live in. And each and every student in Saskatchewan is part of a community that has a First Nations and Metis presence. I want to see the First nations languages in my schools, I want to see the First Nations way of knowing present, the circle of courage, etc. I want my students to listen to Elders of our community, to learn about the affects of residential school. I want my students to experience decolonization, and I want o reinhabitate the culture that is indigenous to this place.