Final Video and Script

Script / Artist Statement

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Script for ECCU Video

Hi, my name is Kelsey and for the last 3 months I have been engaging in a treaty walk.  This miskâsowin process has led me to question who I thought I was as an educator.

When we started the class I was nervous.  We talked about naming ourselves and when I heard about using the word “settler” I felt nervous.  In my mind, I couldn’t help but feel attacked, the name was foreign and a little hostile.  Slowly, I began to embrace this title, through many hours of class lectures, reflecting, and reading.

On our third class, my colleagues and I were invited to participate in a pipe ceremony.  We sat down on the floor with our skirts; there was an underlying sense of nervousness and confusion that was palpable in the room.  When Elder Alma began speaking to us, and we began the ceremony I could feel a sense of calm and relief go through the room.  “This is authentic education!” I thought. This is what children need to experience, both discomfort and understanding.  I left the class in a wonderful mood, but I continued to think about how I as a white, settler woman can incorporate authentic First Nations teachings into my classroom.

When we listened to group presentations, I was shocked at how much I didn’t know.  The red dress project was a huge event, not far from home, and still it was new.  Perhaps activism could be a way for me to encourage future students to engage with First Nations, Metis, and Inuit issues; but is it appropriating for me to do so? Would it be more harmful than hurtful?

It came time for my group and I to present.  It was difficult to create a plan, but we tried to embrace this concept of miyo-wîcêhtowin [mi-YOH-wee-TSAY-too-win], working together and strengthening relationships.

Our group was able to create a list of activities that would help our colleagues to critique the Canada 150 celebration.  I was nervous how my class would react, but that did not stop us from speaking what we thought was the full truth, tâpwêwin [TA-pway-win].  At this point in my miskâsowin journey I felt like I was becoming okay with being uncomfortable and asking hard questions.  Encouraging a group of people to look closer and consider what we thought needed critique was powerful.  As a teacher, hopefully this critical process is one I can engage my students in, as a part of their miskâsowin.

My miskâsowin so far has been about my identity as a teacher, but I was forced to think about my own personal identity when we went to Fort Qu’appelle to learn more about the history of that space.  In Lebret we were told stories of the history of the school, he said one thing that struck all of us and that was “you think you are so smart, but you don’t even know your great-great-great-great-grandfather”.  At that moment, I knew there was more to this class than learning how to be an authentic educator, I needed to learn to know my truth and history as well.

I had the opportunity to try and put this authentic education into practice.  My group set up the map station, and made it our mission for people to know that numbered treaties exist across the prairies, that they are treaty people, and introduce them to the concept of unceded territory.  I my painting I tried to show Saskatchewan in the top corner with the words, “becoming unsettled” because that’s what this class was about for me.  As educated as I felt I was about the topic I was presenting, I still engaged in conversations where I didn’t know the answers.  I was unsure and uncomfortable, but I did not pretend to be the expert.  In this experience, I have learned to admit I do not know and start a relationship built on learning together.

I still am struggling with this concept of appropriating teaching in the classroom vs. appropriate teaching in the classroom.  How will I ensure my students learn treaty content in an authentic way? I don’t have an answer and I don’t think anyone else does.  These concepts are always blended together, so the most important thing to do is to critically think about lessons before we teach them.  Reflect often and accept critiques.  The line between authentic and appropriating education is extremely blurred, but that does not mean that we should give up teaching it.

As a rural, white, settler, treaty, teacher this is my reconciliation attempt.  I will not leave treaty outcomes to be taught by elders and knowledge keepers, I will engage with content in critical ways with my students to teach as authentically as I can.

 

 

 

Blog 10

Putting on the event was an excellent experience.  It was intimidating to try and engage people in our treaty mapping station, but the more I tried to talk to people the easier it became.  It was a moment of pride to be able to share something I am passionate about and do some teaching.  Many people were receptive to our station: asking and answering questions, mapping, and engaging in conversation.  This was a kind of “AHA!” moment I have been waiting for.  Working towards planning an event and actually changing some people’s ideas.  There were some moments were I felt unsure.  One elder came to our table and seemed frustrated with us.  They did not want to talk, and had many ideas of changes that we should make.  Right away, I felt disheartened and attacked, but taking a step back this is a part of the process.  Not everyone will love what you are doing, but it will help others.  No event is going to be perfect, so making changes for the next time and continuing to be critical is the important lesson.

Blog 9

This week my group presented on Colonialism 150.  It made me feel nervous doing our presentation in such a different format, but I think this is part of the process of providing authentic education.  In order to indigenise curriculum and educate in a way that breaks normative narratives, one has to be uncomfortable.  Talking about an iconic event, like Canada’s 150th birthday, in a critical way was uncomfortable because we were unsure about how it would be received.  I think it’s important to feel this way though.  You can’t just teach the same content and expect a different outcome.  Challenging the accepted narrative is integral in engaging in critical reconciliation.  By presenting ideas that make people uncomfortable, it is possible to make changes in their viewpoints; rather than simply present information.  To me, teaching like we did is a way to bring in indigenous content in a way that is authentic rather than a surface level culture fair or something similar.

Blog 8

The presentation on youth leadership resonated with me, as it is a great example of someone who has made a decision to work hard and strive for change.  Too often it seems that students feel upset by tragedy, but powerless in working toward change.  I have found myself feeling this way as well.  When presented with indigenous issues, I want to work for change, but I find myself asking: what change can one teacher make?  Often times I think that young people feel the same way.  Listening to the stories of young leaders is proof that change can come from the most unexpected places.

My non-action in the past has often been because of feeling powerless.  Using examples like these in a classroom could help to get rid of the idea that one person can’t make a difference.  It was great to begin writing an action plan, because I could see this inspiring students.  The children who are involved in an action plan would get to participate in authentic reconciliation.  I’m looking forward to being able to be an active participant in reconciliation during our event in the near future!

 

Blog 7

Racism is something that I have never encountered first hand, as I am a white settler woman.  Unfortunately I have seen racism around me much too often.  Especially after the Stanley verdict, I have been trying to look closer to recognise that this province is racist whether we want to believe it or not.  The amount of violence and crime towards First Nations peoples is sickening.  For me, it has been important to realise the horror or those cases, but also realise that racism exists in a more hidden way everywhere in my life.  I have noticed judging looks at pharmacies, snide comments made by old ladies in passing, racial jokes made by teenagers.  These things are far too often seen as normal among us, we tell ourselves “old ladies are all racist, how are we supposed to change them” or “boys will be boys, it was just a joke, they didn’t mean it”.  It is important to me now to pay attention to the world around me, and begin to question what we see as the normal.  As a person who is nearly a teacher, it is my job to step up and teach students truth and break old stereotypes.  It can be scary to attempt to teach authentic First Nations content in our classes, but it is so important in helping students understand the history and develop authentic ideas of people rather than believe myths.  I am nervous to be the teacher that speaks out and asks questions, but I want to be that teacher.  Someone needs to be the voice that asks why, so why not me?

Blog 6

Participating in the smudge for Colton was much more emotional for me than expected.  I have always struggled with keeping my composure when other people cry.  That day was no different, I can’t help but have tears sting at my eyes when everyone is shaken by the lack of justice.  As a settler woman it is hard to know how you are allowed to feel.  Are you allowed to be angry at a system that is failing, sad, scared, guilty?  I’m not sure.  I do know that this trial has brought out some of the worst in people that I thought I knew.  Hateful comments and racial slurs were everywhere that I looked and I couldn’t help but feel an intense frustration.  What on earth could I change anyone’s mind? Is our society losing our sense of humanity and empathy?  I want to be able to use my voice and power to challenge the people I encounter, but it seems pointless when people are so ignorant.  I hope that I will be able to find the confidence to say something in the future and stop biting my tongue.  As a teacher, I always want to speak truth and be an ally for those whose voices are silenced, but at the moment I am not sure how I can act in a way that will make people actually listen.

Blog #5 Missing and Murdered Indigenous Women

The topic of missing and murdered indigenous women seems to be a topic that rises and falls in public attention with each horrific tragedy that is publicized.  As a whole, the workshop helped me to look closer at the statistics and see the more personal, human side of the epidemic.  I felt a very somber feeling go through the room at the beginning of the presentation.  Seeing the names and ages of innocent women missing or murdered made me realize how pervasive this issue is.  Sticking them up on a map, it is clear that this is an issue in all areas to every class of indigenous women.  The moment that truly shocked me was when we looked at cases strictly in Saskatchewan and Regina, and most of us had never heard of them before.  I found myself outraged that the media had done such a poor job of covering the deaths of these women.

Words per article was a statistic that I have never heard before.  It is frustrating to think that these women, even in death, were seen as deserving of less than white women.  How is it fair that a small group of news editors decide that certain people’s lives/deaths don’t count?  Personally, it is proof of how important it is to be critical of media.  I feel a need now more than ever to question what is publicized, how it is presented, and what the author’s motive is.  As a teacher, I hope to be able to teach my students how to be critical in the same way.  Ask the deeper level questions and push for changes to be made.

Living the Spirit and Intent of Treaties Blog #4

Living the spirit and intent of treaties to me, means being more critical.  I am starting to look closer at the things displayed as inclusive education, but may not be as beneficial in reconciliation as they appear.  One thing that has been on my mind this week is the concept of a culture fair.  Is it inclusive to do research on the traditional housing, food, and celebrations of different indigenous peoples? Are the students getting an authentic idea of what these groups of people are actually like? I would argue no.  I think that living the spirit and intent of the treaties is to be critical with your students.  Help them understand the truths of the history of the land we live on, rather than regurgitate the normative narrative about treaties as peaceful and consenting documents.  For me, it is important to have students participate in ceremony and hear the history from elders.  They will see their teacher as a person actively participating in reconciliation, as well as understand more about the culture from the people who practice it.  Actively living the spirit and intent of treaties to me, means trying to take on the identity of being a settler.  Specifically, realising that I am living on stolen land rather than borrowed.  I need to do my best to take care of the land and appreciate my space, in addition to teaching the truth to my students.

 

kihci-asotamâtowin Blog Post #3

Understanding treaties as a spiritual undertaking is difficult for me to understand.  I know that I have been raised surrounded and filled with western ideas and values, so perhaps that is why I struggle.  Previously, I had thought of spirituality in close relationship to religion.  Thinking of spirituality in a sense of agreement, partnership, and contract of sorts differs greatly from what most western minds would picture.  However, the pipe ceremony was an excellent way to begin to understand the deep spirituality that treaties represented for the First Nations Peoples that were affected by them.

Participating in the ceremony was nerve-wracking at first.  I did not know where to sit, did not know what to expect, and did not know what to do.  Listening to Alma speak put me more at ease, but I still felt scared that I was going to do something wrong or be judged.  That being said, I did feel a strange sense of calm; a sense of peace and belonging after the second round.  When you participate in a ceremony like that – sharing a pipe, seeing everyone in the circle, being on the same level – I think the values behind such ceremonies are easier to understand.  Being a part of the circle with Alma felt like an authentic time of sharing and respect much like the treaties were intended to be.  I truly feel that being open-minded and immersed in the culture of another is one of the best ways to genuinely understand.

kihci-asotamâtowin Blog Post #2

I found myself reflecting on Canada’s reputation this week.  I question why we feel pride in talking about how peaceful our country is.  We love to think that Canadians are the nicest people who everyone loves; however this way of thinking can be extremely hurtful to the groups that this country has done serious damage.  I can only imagine how it must feel to be surrounded by a government and society that is so proud of how peaceful they are, when in fact they are part of an incredibly oppressive past and present.

Starting the week with the blanket exercise was an excellent beginning to the past week for me. It was an effective and emotional way to learn about the way that my ancestors treated indigenous peoples.  Hearing all of the statistics and personal experiences was difficult, and I found myself feeling quite guilty.  Although uncomfortable, I think it is crucial to feel these feelings in order to develop empathy for the people who are still experiencing the effects of these events today.

Reading Chelsea Vowel’s chapters about treaty relations helped me to see that this faking innocence is present in treaty creation as well.  In the same way, we can see how our Canadian identity is closely tied to how nice we were in making treaties to get along with the peoples that were here first.  The reality is that those agreements were made to trick and to take, and definitely not in the spirit of peace.  Personally, this reading makes it even more important for me to change the way that I view the Canadian identity and consequently my settler identity.