M3- Reflection

Introduction
Welcome to Unit 3. In this one-week unit, students will explore Indigenous ways of being, knowing, and seeing the world. We will cover topics such as:
Indigenous worldview
A web of (inter)connectedness
Spirit and spirituality
Teachings related to land and place
Indigenous cosmology and the role of stories and oral tradition
Perspectives on learning and knowledge
Some of the readings and audio-visual materials relate to the topic of who we are as human beings and how we “know”. This relates to how we perceive the world and how the thinkers and teachers in our cultures, whether Indigenous culture or European-based cultures, relate to knowledge and learning. These topics are introduced so that ECE and ECD students can develop a richer understanding of the knowledge traditions of Indigenous peoples. As well, such understandings of the world and the cosmos relate to how children are viewed, treated and nurtured as they grow. An Indigenous worldview focuses on the connections and relationships between people, Earth, environment and all living beings. These teachings present children in the context of their social and ecological worlds.
These understandings of life also relate to larger global processes that rationalize colonialism, invasion and the domination of one people over another, of human beings over the Earth. Students are invited to consider this inter-related aspect of life in the context of their work with children and families.
Objectives/Learning Outcomes
In this unit, students will learn about worldviews and ways of understanding knowledge. They will become familiar with various teachings related to the important concept of interconnection and holistic relationships.
Terminology
In this unit, students are exposed to terms such as “worldview” (a shared understanding of culture and how we live within a particular social group), “epistemology” (the nature of knowing and knowledge), “ontology”(the nature of being), “cosmology” (the stories that explain the creation and meaning of a people), “methodology” (the knowledge based or conceptual framework that informs our research design and process), and “culture” (the characteristics of a particular group of people including such things as language, religion, cuisine, social habits, music and the arts). These terms relate to traditions of knowledge and how knowledge is produced, reproduced, documented and shared. The term “worldview” relates to the macro understandings, beliefs, values and socialization received within any particular culture, with the understanding that “culture” is often invisible to those living it.
Epistemology is a term that relates to the source and nature of knowledge – how and what we know. Ontology relates to the nature of “being”. The term “cosmology” relates to a worldview with explanations of where we come from as people, how we got here, and the nature of our purpose on Earth. Cosmology includes creation stories, legends, myths and cultural stories. For example, the two people who fell from the sky (Marshall, 1999) are the founders of the Cowichan Valley. Syalutsa, is a first ancestor who fell from the sky to Cowichan lands with special powers.
Notes
The earliest Khowutzun (Cowichan) traditional histories trace our origins to First Ancestors. Each First Ancestor fell from the sky to the earth at various places in Khowutzun territory. He brought important practical knowledge for our survival and prosperity, such as how to build fish weirs and how to catch deer. He also survived many challenges and adventures, thus earning important cultural knowledge about Khowutzun ceremonies and spiritual practices. Other First Ancestors arrived with Syalutsa, each adding to our people, history, and culture. Every culture has a creation story, perhaps more than one. Some are easier to attain than others. Christianity has superimposed a story of creation onto the preexisting cultures that were missionized. Cosmology relates to how things are tied together within a culture, how people live, sustain, die and where they go when they pass on. Cosmology is filled with the stories of a people. Cultural stories provide explanations of how and why things are done, and are often everyday things related to food, loving, caring and survival. Cosmology also relates to how people worship and practice a reverence for life.
Knowledge traditions, or ways of knowing and being, permeated universities and centres of knowledge. Indigenous places of learning, such as the longhouse or the lodge hold many explanations of knowing and being. Ceremonies provide an important entry point into this knowledge. Indigenous families often live across worlds, participating in the ways practiced in their Indigenous culture while also living with or alongside teachings that exist in mainstream Canada. Many Indigenous families become skilled at living “across worlds.” Suffering is often related to not being able to negotiate these two worlds and living in-between.
Children live in the world of stories and are open to multiple explanations of life.
In upcoming units, we will discuss the importance of culture to the Indigenous child’s growth, development and sense of relational self.
What is Childhood?
The emergence of “childhood” as a unique phase of life wherein the young one is seen to have different, non-adult needs and preferences is a relatively new phenomenon in western thought. Due to high rates of child mortality across time, many cultures did not consider a human being to be “formed” or fully arrived on the planet until a particular time. This was often considered one year. Interestingly enough, even in the orca world, B.C. marine biologists do not give names to young orcas until they reach one year old. Similarly, the deaths rates are relatively high. This is often due to pollution such as PCBs and chemical fire retardants that have entered the ocean through human industrial activity. Academics, or perhaps more accurately social constructivists, would say that childhood is a sociocultural invention (Richardson, n.d.). Certainly childhood did not exist before human beings, and not before humans put their mind to studying various aspects of human life.
European sociologist Jens Qvortrup lead a large international research project entitled “Childhood as a Social Phenomenon – Implications for future social policies” (1987-1992). Definitions of childhood are relational, they exist in relation to definitions of adults, of mothers, of fathers, of the state” (Burman, 1994, p. 59). Childhood also exists in a parallel relationship to adulthood. It can be said to be an adult-centric term.
In western terms, the words culture and social may at times appear interchangeable. George Howard’s definition of culture states that, “Culture can be thought of as a community of individuals who see their world in a particular manner – who share particular interpretations as central to the meaning of their lives and actions,” (Howard, 1991, p. 190).
Indigenous cultures have their own unique and shared visions of childhood. When asked about children and childhood, most Elders say that children are the gifts from the creator. When asked by his grandson “Grandpa, what is the meaning of life?” Cree elder Eddie Bellrose replied, “Children! Children are the purpose of life. When we were little, someone cared for us. Now it is our turn to care for someone!” (Carriere, & Richardson, 2008 & MCFD Child and Youth Mental Health Aboriginal Cultural Sensitivity Training Curriculum).
Activity
The purpose of this activity is to gain perspective on the importance of Indigenous ECD and ECE programming to promote educational success later in life. This activity also provides examples of cultural programming and integrating earth-based knowledge into curriculum.
Read
Nguyen, M. (2011). Closing the Education Gap: A case for Aboriginal early childhood education in Canada, A look at the Aboriginal Head Start program. Canadian Journal of Education, 34(3), 229-248.
Watch
Our Children, Our Ways: Early Childhood Education in First Nations and Inuit Communities – Exploring the Natural World (2000). Red River College, Winnipeg (MP4) file.
Reflection Questions
What role can the Aboriginal Head Start program play to enhance the lives of Indigenous children in Canada?
Why is it necessary?
What Indigenous cultural influences can be enhanced through this program?