Elders, in Indigenous North American cultures, are repositories of cultural and philosophicalknowledge within their tribal communities, as well as the transmitters of this storehouse of information.[1] They are regarded as living libraries, with information on a wide variety of practical, spiritual and ceremonial topics, including "basic beliefs and teachings, encouraging...faith in the Great Spirit, the Creator".[2] "The fact acknowledged in most Indian societies: Certain individuals, by virtue of qualifications and knowledge, are recognized by the Indian communities as the ultimately qualified reservoirs of aboriginal skills."[3] The role of elder is featured within and without classrooms, conferences, ceremonies, and homes.
The following definition is from a study of the role in one community by Roderick Mark at the University of Calgary:
A point of reference: those people who have earned the respect of their own community and who are looked upon as elders in their own society...We have misused the role of elder through our ignorance and failure to see that not all elders are spiritual leaders and not all old people are elders
The following definition from a curriculum guide in Edmonton outlines one context of learning:
The elder: Not all older or elderly people are considered elders. An elder is a person that has accumulated a great deal of wisdom and knowledge throughout his or her lifetime, especially in the tradition and customs of the group. Elders emphasize listening and not asking WHY. There isn't any word in the Creelanguage for "why." A learner must sit quietly and patiently while the elder passe[s] on his wisdom. Listening is considered to be very important. Questions were not encouraged. Asking questions was considered rude. Clarification of a certain point or comments was considered okay. Learners were also encouraged to watch and listen to what was happening around them. Eventually with enough patience and enough time the answer would come to the learner. When this happened, the learning was truly his own. (Tipahaskan 1986:104-5)
—Sacred Circle Project, Edmonton, grade 3 "Lifestyles in Culturally Distinctive Communities" curriculum guide[5]
The importance of context is indicated by the "specialization" of elders knowledge: "The elders' skills are activated in contextual situations to meet specific needs."[3] As well as by the need for preparation in classroom settings: "'People responsible for the hiring of older Indians as resource people make the mistake of merely putting them in a classroom with young children. The elders want to tell stories as they used to but children are either too impatient to listen, or perhaps do not understand.'"[6]
The importance of context and preparation is also indicated by the following quote: "For example, recent work with the Menominee indicated that eye contact between an elder teacher and a child was necessary for informal teaching to proceed, and any disruption on the part of the child was challenged (Medicine, unpublished field notes 1987). Similarly, I have heard Lakota (Sioux) parents state, 'Look me in the eyes!' when addressing children and grandchildren."[7]
Politically elders may be accorded a weak position.[8] At conferences elders may be treated as tokens and simply be brought out at the beginning and end to lead ceremonies. In classrooms elders may be unpaid or underpaid.[6]
↑ Medicine, Dr. Beatrice (2001). "My Elders Tell Me", Learning to Be an Anthropologist & Remaining 'Native': Selected Writings, p.73. ISBN0-252-06979-X.
↑ Chief John Snow (1986). Bear Hills Native Voice, p.3. March, 27. Cited in Medicine (2001), p.75.
Learning theory describes how students receive, process, and retain knowledge during learning. Cognitive, emotional, and environmental influences, as well as prior experience, all play a part in how understanding, or a world view, is acquired or changed and knowledge and skills retained.
The Reggio Emilia approach is an educational philosophy and pedagogy focused on preschool and primary education. This approach is a student-centered and constructivist self-guided curriculum that uses self-directed, experiential learning in relationship-driven environments. The programme is based on the principles of respect, responsibility and community through exploration, discovery and play.
Transformative learning, as a theory, says that the process of "perspective transformation" has three dimensions: psychological, convictional, and behavioral.
Transformative learning is the expansion of consciousness through the transformation of basic worldview and specific capacities of the self; transformative learning is facilitated through consciously directed processes such as appreciatively accessing and receiving the symbolic contents of the unconscious and critically analyzing underlying premises.
Experiential education is a philosophy of education that describes the process that occurs between a teacher and student that infuses direct experience with the learning environment and content. The term is not interchangeable with experiential learning; however experiential learning is a sub-field and operates under the methodologies of experiential education. The Association for Experiential Education regards experiential education as "a philosophy that informs many methodologies in which educators purposefully engage with learners in direct experience and focused reflection in order to increase knowledge, develop skills, clarify values, and develop people's capacity to contribute to their communities". Experiential education is the term for the philosophy and educational progressivism is the movement which it informed.
A didactic method is a teaching method that follows a consistent scientific approach or educational style to present information to students. The didactic method of instruction is often contrasted with dialectics and the Socratic method; the term can also be used to refer to a specific didactic method, as for instance constructivist didactics.
Culturally relevant teaching or responsive teaching is a pedagogy grounded in teachers' practice of cultural competence, or skill at teaching in a cross-cultural or multicultural setting. Teachers using this method encourage each student to relate course content to their cultural context.
Holistic education is a movement in education that seeks to engage all aspects of the learner, including mind, body, and spirit. Its philosophy, which is also identified as holistic learning theory, is based on the premise that each person finds identity, meaning, and purpose in life through connections to their local community, to the natural world, and to humanitarian values such as compassion and peace.
English-Language Learner is a term used in some English-speaking countries such as the US and Canada to describe a person who is learning the English language and has a native language that is not English. Some educational advocates, especially in the United States, classify these students as non-native English speakers or emergent bilinguals. Various other terms are also used to refer to students who are not proficient in English, such as English as a Second Language (ESL), English as an Additional Language (EAL), limited English proficient (LEP), Culturally and Linguistically Diverse (CLD), non-native English speaker, bilingual students, heritage language, emergent bilingual, and language-minority students. The legal term that is used in federal legislation is 'limited English proficient'. The instruction and assessment of students, their cultural background, and the attitudes of classroom teachers towards ELLs have all been found to be factors in the achievement of these students. Several methods have been suggested to effectively teach ELLs, including integrating their home cultures into the classroom, involving them in language-appropriate content-area instruction early on, and integrating literature into their learning programs.
Informal learning is characterized "by a low degree of planning and organizing in terms of the learning context, learning support, learning time, and learning objectives". It differs from formal learning, non-formal learning, and self-regulated learning, because it has no set objective in terms of learning outcomes, but an intent to act from the learner's standpoint. Typical mechanisms of informal learning include trial and error or learning-by-doing, modeling, feedback, and reflection. For learners this includes heuristic language building, socialization, enculturation, and play. Informal learning is a pervasive ongoing phenomenon of learning via participation or learning via knowledge creation, in contrast with the traditional view of teacher-centered learning via knowledge acquisition. Estimates suggest that about 70-90 percent of adult learning takes place informally and outside educational institutions.
Content-based instruction (CBI) is a significant approach in language education, designed to provide second-language learners instruction in content and language. CBI is considered an empowering approach which encourages learners to learn a language by using it as a real means of communication from the very first day in class. The idea is to make them become independent learners so they can continue the learning process even outside the class.
Thinking Maps are a set of techniques used in primary and secondary education ("K-12"). There are eight diagram types that are intended to correspond with eight different fundamental thinking processes. They are supposed to provide a common visual language to information structure, often employed when students take notes.
Archetypal pedagogy is a theory of education developed by Clifford Mayes that aims at enhancing psycho-spiritual growth in both the teacher and student. The idea of archetypal pedagogy stems from the Jungian tradition and is directly related to analytical psychology.
Heritage language learning, or heritage language acquisition, is the act of learning a heritage language from an ethnolinguistic group that traditionally speaks the language, or from those whose family historically spoke the language. According to a commonly accepted definition by Valdés, heritage languages are generally minority languages in society and are typically learned at home during childhood. When a heritage language learner grows up in an environment with a dominant language that is different from their heritage language, the learner appears to be more competent in the dominant language and often feels more comfortable speaking in that language. "Heritage language" may also be referred to as "community language," "home language," and "ancestral language".
Ian Stephen Paul Nation is an internationally recognized scholar in the field of linguistics and teaching methodology.
Indigenous education specifically focuses on teaching Indigenous knowledge, models, methods, and content within formal or non-formal educational systems. The growing recognition and use of Indigenous education methods can be a response to the erosion and loss of Indigenous knowledge through the processes of colonialism, globalization, and modernity.
3S Understanding is a curriculum structure that was created by James G. Henderson. 3S Understanding is a mixture of three components that can be diagrammed as a triangle. The three Ss are Subject Matter, Self-learning, and Social Learning.
Styles of children’s learning across various indigenous communities in the Americas have been practiced for centuries prior to European colonization and persist today. Despite extensive anthropological research, efforts made towards studying children’s learning and development in Indigenous communities of the Americas as its own discipline within Developmental Psychology, has remained rudimentary. However, studies that have been conducted reveal several larger thematic commonalities, which create a paradigm of children’s learning that is fundamentally consistent across differing cultural communities.
Canadian Indigenous Languages and Literacy Development Institute (CILLDI) - an intensive annual "summer school for Indigenous language activists, speakers, linguists, and teachers" - hosted at the University of Alberta, Edmonton - is a "multicultural, cross-linguistic, interdisciplinary, inter-regional, inter-generational" initiative. CILLDI was established in 1999 with one Cree language course offered by Cree speaker Donna Paskemin. By 2016 over 600 CILLDI students representing nearly 30 Canadian Indigenous languages had participated in the program and it had become the "most national of similar language revitalization programs in Canada aimed at the promotion of First Peoples languages." CILLDI - a joint venture between the University of Alberta and the University of Saskatchewan - responds to "different sociolinguistic situations in language communities under threat" and includes three faculties at the University of Alberta in Edmonton - Arts, Education, and Native Studies. CILLDI provides practical training to students which is "directly implemented back in the community." Initiatives like CILLDI were formed against the backdrop of a projection of a catastrophic and rapid decline of languages in the twenty-first century.
Education for justice is the process of promoting a culture of lawfulness through educational activities at all levels. Education for justice aims at teaching the next generation about crime prevention, and to better understand and address problems that can undermine the rule of law. It promotes peace and encourages students to actively engage in their communities and future professions. Education for Justice is a basic legal knowledge, in which educational activities at all levels seek to promote understanding of crime prevention, peace, justice, human rights, and problems that can undermine the rule of law. Education reportedly plays a key role in transmitting and sustaining socio-cultural norms and ensuring their continued evolution. As such, governments may seek to strengthen this promotion of a culture of lawfulness through education.
Indigenous cultures in North America engage in storytelling about morality, origin, and education as a form of cultural maintenance, expression, and activism. Falling under the banner of oral tradition, it can take many different forms that serve to teach, remember, and engage Indigenous history and culture. Since the dawn of human history, oral stories have been used to understand the reasons behind human existence. Today, Indigenous storytelling is part of the broader indigenous process of building and transmitting indigenous knowledge.
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