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Aboriginal Worldviews and Perspectives in the Classroom

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<strong>Aborig<strong>in</strong>al</strong> Education <strong>in</strong> Action:<br />

The Kwakiutl Sacred Geography Learn<strong>in</strong>g Project<br />

This is an example of how some of <strong>the</strong> characteristics of <strong>Aborig<strong>in</strong>al</strong> worldviews <strong>and</strong> perspectives (toge<strong>the</strong>r<br />

with attributes of responsive school<strong>in</strong>g) might translate <strong>in</strong>to teach<strong>in</strong>g <strong>and</strong> learn<strong>in</strong>g at <strong>the</strong> school level — as<br />

outl<strong>in</strong>ed by participants at <strong>the</strong> regional session held <strong>in</strong> Tsaxis, SD 85 (Vancouver Isl<strong>and</strong> North).<br />

Connections<br />

This multi-age, whole-school project <strong>in</strong>volved h<strong>and</strong>s-on<br />

experiential learn<strong>in</strong>g through art, story, <strong>and</strong> geography. It<br />

likewise constituted place-based education — provid<strong>in</strong>g<br />

opportunities for connection with <strong>the</strong> l<strong>and</strong>, nature, <strong>and</strong> <strong>the</strong><br />

outdoors as well as constructive engagement with <strong>the</strong> local First<br />

Nations community.<br />

Background/Context<br />

Accord<strong>in</strong>g to tradition, <strong>the</strong> orig<strong>in</strong>al ancestors of <strong>the</strong> Kwakiutl were<br />

supernatural be<strong>in</strong>gs. In <strong>the</strong> beg<strong>in</strong>n<strong>in</strong>g times <strong>the</strong>y possessed an<br />

ability to transform between <strong>the</strong>ir natural state <strong>and</strong> human form.<br />

The orig<strong>in</strong>al names of <strong>the</strong>se ancestors are known as <strong>the</strong> “myth<br />

names.” These were passed down through time <strong>and</strong> came to refer to<br />

both <strong>the</strong> orig<strong>in</strong>al ancestors <strong>and</strong> <strong>the</strong>ir descendants. They are still used<br />

by <strong>the</strong> Kwakiutl Chiefs today.<br />

The places where <strong>the</strong>se be<strong>in</strong>gs came down from <strong>the</strong> sky, out<br />

from <strong>the</strong> deep forests, or ashore from <strong>the</strong> undersea k<strong>in</strong>gdom <strong>and</strong><br />

took human form for <strong>the</strong> first time mark <strong>the</strong> genesis of each of<br />

<strong>the</strong> Kwakiutl ‘namima or tribes/clans (‘namima literally means,<br />

“those of one k<strong>in</strong>d”). These creation places form part of <strong>the</strong> sacred<br />

geography of <strong>the</strong> Kwakiutl People, <strong>and</strong> <strong>the</strong> “myth names” attest to<br />

both an ancient relationship with <strong>the</strong> l<strong>and</strong> <strong>and</strong> a close connection<br />

to place of orig<strong>in</strong>.<br />

Over time, many significant events occurred. The ancestors<br />

confronted o<strong>the</strong>r supernatural be<strong>in</strong>gs, performed feats of great<br />

strength, encountered ancestral spirits, or clashed with <strong>the</strong><br />

shaman of o<strong>the</strong>r peoples. These events were recorded <strong>in</strong> <strong>the</strong> great<br />

oral tradition of <strong>the</strong> Kwakiutl <strong>and</strong> retold at Potlatch ceremonies<br />

through <strong>the</strong> use of masks, songs, <strong>and</strong> dances. Because <strong>the</strong>se<br />

important events occurred <strong>in</strong> real geographic space, <strong>the</strong>y too form<br />

part of <strong>the</strong> sacred geography of <strong>the</strong> Kwakiutl.<br />

58<br />

<strong>Aborig<strong>in</strong>al</strong> <strong>Worldviews</strong> <strong>and</strong> <strong>Perspectives</strong> <strong>in</strong> <strong>the</strong> <strong>Classroom</strong>: Mov<strong>in</strong>g Forward

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