Avoiding Pan-Indigeneity while Indigenizing Education

Caldwell (2022) highlights that Indigenous epistemologies are multifaceted, spanning geographical boundaries with intricacies specific to people, land, and place. For this reason, it is imperative that pedagogical work is done to avoid a pan-Indigenous lens. In my experience and context, Indigeneity is often discussed as a one-size-fits-all concept, problematizing its conceptualization and by extension its pedagogical delivery by well-intentioned educators. For example, Caldwell (2022) emphasizes the need for spirituality to be included within education, commenting that while spirituality is common to all Indigenous teachings, there is no requirement for student buy-in only that the opportunity is presented for spiritual development and holistic learning. However, I have witnessed educators with good intentions attempt to spread awareness, unintentionally imposing spiritual understandings on students rather than recognizing that the exercise is procedural rather than summative.

Enter Etuaptmumk.

Etuaptmumk, or two-eyed seeing, a term first introduced by Mi’kmaw Elder Albert Marshall (Broadhead & Howard, 2021), can be considered a third space of understanding. Rather than engage in discourse over the context of Indigenous epistemologies, two-eyed seeing calls for an embracing of- and negotiation with- Indigenous knowledge systems and learning experiences. In Activity 3: The Breath of Life versus the Embodiment of Life, Caldwell asks, “What are the benefits, for all students, of integrating Indigenous approaches into curriculum?” (2022, para. 14). It is my firm belief that all students benefit from the integration of Indigenous approaches, for the very reasons argued in this article, and this can be done through a sound understanding of the value of two-eyed seeing. Educators can embrace their positionality while facilitating knowledge learning and sharing. If the focus is on “the development of a human being as a whole person,” (Caldwell, 2022, para. 6) as is emphasized by Indigenous epistemologies, then learning itself becomes more meaningful. Caldwell defines key concepts such as relationality, holism, and experiential learning to emphasize the importance of the interconnectedness that can be applied to instruction and as a lens for curricular development. The integration of Indigenous epistemologies is a path forward that benefits all, from student to educator, as learning is reciprocal and ongoing. Embracing an Indigenous lens, specifically an understanding of the interconnectedness of the four domains: emotional, spiritual, cognitive, and physical, as well as the roles of those within education systems, can be a solution to the status quo and a holistic path forward for inclusive education.

References

Broadhead, L.-A., & Howard, S. (2021). Confronting the contradictions between western and indigenous science: a critical perspective on two-eyed seeing. Alternative: An International Journal of Indigenous Peoples, 17(1), 111-119. https://doi.org/10.1177%2F1177180121996326

Caldwell, J. (2022). Indigenization Guide: Indigenous Epistemologies and Pedagogies. Victoria, BC: BCcampus. Retrieved from https://bccampus.ca/2022/01/06/indigenization-guide-indigenous-epistemologies-and-pedagogies