Goulet & Goulet (2014). How to Get There: Conceptualizing Effective Teaching. (Teaching Each Other: Nehinuw Concepts and Indigenous Pedagogies.)

Goulet, L. M., & Goulet, K. N. (2014). How to Get There: Conceptualizing Effective Teaching. In Teaching Each Other: Nehinuw Concepts and Indigenous Pedagogies (pp. 77–97). University of British Columbia Press.

[“Developing the Model” (p 77) …]

[Exceptionalism? “European framework?” –oki …]

“The principles of effective teaching for Indigenous students apply to all students, but Indigenous education has unique features based on the history, culture, and philosophies of First Nations, Inuit, and Métis peoples, who tend to view the world in a more holistic way than the European framework that is the basis of our education system in Canada.” (p 78)

[“Contextualizing the Model” (p 79) …]

[“ways of being?” –oki …]

“… certain ways of being (e.g., having certain identities) are privileged …” (p 80)

[“Teacher Characteristics” (p 80) …]

[“The Model of Effective Teaching” (p 86) …]

“To facilitate the connection of students to the class, in addition to reassurances in the private, interpersonal relationship of the first category, the teacher indicates publicly, in the social domain, that she values Indigenous peoples and their cultures.” (p 90)

“Student interaction and sharing in the classroom lead to the development of student leadership and joint authority, which approximates the Nehinuw [page break] mode of _kiskinaumatowin_, where students are learning from one another, and _kiskinaumasowin_, which is self-teaching and learning. The teacher uses situational leadership (see Sammel, Linds, and Goulet 2013 for a more detailed discussion of situational leadership): leadership is direct or shared depending on the context, such as communicating high expectations for student learning or the joint construction of class norms followed by the use of direct teacher authority to enforce adherence to respectful norms and expectations. … When students participate in establishing behavioural norms, they are more likely to follow the norms and enforce them with others.” (p 90-91)

“The community is seen as both a source of knowledge and a network of human resources that, with the development of respectful relationships, will support and reinforce the goals of learning with the student.” (p 95)

[“Summary of the Model” (p ) …]

Selected References

  • Sammel, Allison, Warren Linds, and Linda Goulet. (2013). Dancing together: A conversation about youth and adult relational authority in the context of education. International Journal of Child, Youth, and Family Studies 4(3): 337–56.

Glossary of Nehinuwehin (Swampy Cree, N-dialect) terms used in this chapter

  • achimostatowin – exchanging and telling each other stories
  • achimowin – storytelling
  • e ispahugenimisot – one is exhibiting the aura of elitist superiority
  • e muchenimeet – one is looked upon negatively, as incapable of a good or excellent performance
  • e peewehenimeet – one is looked upon as tiny, minuscule fragmented pieces
  • e tupatenimeet – one is looked upon as being low to the ground
  • iseechigehina – actions with impact
  • itootumohina – doings
  • kiskinaumagehin – direct instruction
  • kiskinaumasowin – self-teaching
  • kiskinaumatowin – interactive teaching each other
  • kistenimitowin – reciprocal respect
  • kiyam – letting it go
  • mamuwi-utoskehin – working together
  • mumiseetotatowin – trustworthy belief in one another
  • mumiseewin – trustworthy behaviour
  • neepuhistumasowin – standing up for oneself
  • nisitootumowin – understanding
  • otootemitowin – openness to others
  • pimatsiwin – life
  • tapehin – truth
  • tapuhaugeneetumowin – belief
  • tapuhaugenimitowin – believing in one another
  • weechi – help or support
  • weechihitowin – supporting and helping each other
  • weechiseechigemitowin – alliances for common action
  • weechiyauguneetowin – partnerships
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