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Reorienting toward Complexity in Teacher Education

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Title: Reorienting toward Complexity in Teacher Education
Language: English
Authors: Dlouhy-Nelson, Jody (ORCID 0009-0004-1991-0503), Hamilton, Kyle (ORCID 0000-0001-7277-2876), Loland, Darlene (ORCID 0009-0001-8397-1464), Shayer, Leslie P. (ORCID 0000-0002-7055-1700), Broom, Catherine (ORCID 0000-0002-5932-6297), Cherkowski, Sabre, Macintyre Latta, Margaret (ORCID 0000-0002-3967-7794), Ragoonaden, Karen (ORCID 0000-0003-2746-4553)
Source: Asia-Pacific Journal of Teacher Education. 2023 51(3):283-296.
Availability: Taylor & Francis. Available from: Taylor & Francis, Ltd. 530 Walnut Street Suite 850, Philadelphia, PA 19106. Tel: 800-354-1420; Tel: 215-625-8900; Fax: 215-207-0050; Web site: http://www.tandf.co.uk/journals
Peer Reviewed: Y
Page Count: 14
Publication Date: 2023
Document Type: Journal Articles
Reports - Research
Education Level: Higher Education
Postsecondary Education
Descriptors: Foreign Countries, Teacher Education, Difficulty Level, Educational Change, Bachelors Degrees, Teacher Educators, Self Concept, Preservice Teachers, Indigenous Knowledge, Experiential Learning, Learning Processes, Curriculum Development
Geographic Terms: Canada
DOI: 10.1080/1359866X.2023.2197188
ISSN: 1359-866X
1469-2945
Abstract: We are teacher educators committed to reorienting toward complexity in teacher education, given the multiplex terrain of the education landscape that awaits teacher candidates (TCs) upon receiving their Bachelor of Education degree. Within our context, we are preparing teachers to work with a recently revised curriculum and many regional, national, and global challenges and mandates, especially the Calls to Action of the Truth and Reconciliation Report of Canada (2015). By encouraging the agency of the TCs--the scholar-practitioners--with whom we work, we aspire to a reflective and deliberative approach of engaging with issues, needs, and problems as caring humans. This paper traces our journey of collaborative inquiry as we revisit, reframe and repurpose influential scholarship. This involves pedagogical conceptions of experience and reflective thinking, informing the mindful complexity of being and becoming in place, while foregrounding local Indigenous Ways of Knowing and experiential learning as illustrations of a scholar-practitioner stance. Through inquiry in community, recognising the importance of drawing upon individual Teacher Candidate identity, we articulate how we learn as teacher educators to address the complex, contemporary issues of: equity, diversity, inclusion; decolonisation; education in times of crisis; and the challenges of ecological well-being.
Abstractor: As Provided
Entry Date: 2023
Accession Number: EJ1387709
Database: ERIC
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  Value: <anid>AN0163764870;pjl01jun.23;2023May19.05:59;v2.2.500</anid> <title id="AN0163764870-1">Reorienting toward complexity in teacher education </title> <p>We are teacher educators committed to reorienting toward complexity in teacher education, given the multiplex terrain of the education landscape that awaits teacher candidates (TCs) upon receiving their Bachelor of Education degree. Within our context, we are preparing teachers to work with a recently revised curriculum and many regional, national, and global challenges and mandates, especially the Calls to Action of the Truth and Reconciliation Report of Canada (2015). By encouraging the agency of the TCs – the scholar-practitioners – with whom we work, we aspire to a reflective and deliberative approach of engaging with issues, needs, and problems as caring humans. This paper traces our journey of collaborative inquiry as we revisit, reframe and repurpose influential scholarship. This involves pedagogical conceptions of experience and reflective thinking, informing the mindful complexity of being and becoming in place, while foregrounding local Indigenous Ways of Knowing and experiential learning as illustrations of a scholar-practitioner stance. Through inquiry in community, recognising the importance of drawing upon individual Teacher Candidate identity, we articulate how we learn as teacher educators to address the complex, contemporary issues of: equity, diversity, inclusion; decolonisation; education in times of crisis; and the challenges of ecological well-being.</p> <p>Keywords: Pre-service teachers; indigenise; decolonise; scholar-practitioner</p> <hd id="AN0163764870-2">Introduction</hd> <p>Our school's Bachelor of Education (B.Ed.) programme was recently redesigned with the deliberate intention of uplifting Teacher Candidate (TC) agency and deepening TC professionalism and self-understanding through collaboration and reflection, living at the experiential intersections of scholarship and practice. We aspire to reorient toward a robust conception of teaching that foregrounds relational complexities and meaningful ongoing reflection upon experience in the context of an ever more complicated world, including Canada's Calls to Action as part of Truth and Reconciliation (Truth and Reconciliation Commission of Canada, [TRC] [<reflink idref="bib66" id="ref1">66</reflink>]). Our enactment of this vision is grounded in the work of various scholars who have long understood the complexities of teaching and learning, but like us, have struggled with articulating a lens for its enactment (Biesta, [<reflink idref="bib11" id="ref2">11</reflink>]; Kane et al., [<reflink idref="bib40" id="ref3">40</reflink>]; Macintyre Latta, [<reflink idref="bib47" id="ref4">47</reflink>], [<reflink idref="bib45" id="ref5">45</reflink>]; O'Loughlin, [<reflink idref="bib56" id="ref6">56</reflink>]; Pinar, [<reflink idref="bib59" id="ref7">59</reflink>]) amidst powerful counter movements that dismiss complexity in favour of transmission and measurement models. At the intellectual heart of our redesigned program is the formative nature of professional knowledge embodied within the notion of a scholar-practitioner (Jenlink, [<reflink idref="bib38" id="ref8">38</reflink>]; Lowery, [<reflink idref="bib44" id="ref9">44</reflink>]). The term scholar-practitioner blurs the lines between knowledge-practice (academic/theory) and inquiry-practice (practice itself) and lends to reframing, embedding, and legitimating the idea of scholar within education leadership and practice (Jenlink, [<reflink idref="bib39" id="ref10">39</reflink>]). Identifying as scholar-practitioners ourselves, we model – in our own unfinished/imperfect way – what it means to be ongoing students of learning, and encourage our TCs to embrace their own scholar-practitioner identities as educators, knowing that the discourse and experiences they encounter with us will shape them as educators in our current context (Brant-Birioukov et al., [<reflink idref="bib13" id="ref11">13</reflink>]; Jenlink, [<reflink idref="bib39" id="ref12">39</reflink>]). The program welcomes students into learning communities that foster conditions for uncovering, unpacking, and repurposing individual/collective beliefs, attitudes and dispositions toward considering and reconsidering the role and nature of learning and teaching as part of building professional identities now, and for the future.</p> <p>The 2015 introduction of a new K-12 curriculum (British Columbia Ministry of Education, [<reflink idref="bib14" id="ref13">14</reflink>]) in our province overlapped with our B.Ed. program review. Simultaneously, it all aligned with calls to decolonise curriculum throughout Canada (TRC of Canada, [<reflink idref="bib65" id="ref14">65</reflink>]). We decided to critically review and thoughtfully renew our program, addressing changes in the curriculum alongside the literature, the research, feedback from the field, and insights from our graduates. Rather than change <emph>what</emph> we offer, we were changing <emph>how</emph> we offer it. In this way, we explored the possibilities for what teacher education could look like and rethought "what it means to be human" in a demanding profession, in the land we inhabit, and with the knowledge that what it is to be human is a question of practicing our relationality to the land (Donald, [<reflink idref="bib29" id="ref15">29</reflink>], [<reflink idref="bib28" id="ref16">28</reflink>]) and to others. With this in mind, the scholar-practitioner holds responsibility to rewrite the story (Donald, [<reflink idref="bib29" id="ref17">29</reflink>]) of where we have been, where we are, and where we are headed. A primary programmatic intent of our renewed B.Ed. program is that educators ought to be responsive, practice-based researchers – scholar-practitioners – continually discerning how best to stimulate and deepen students' learning, given the particulars of context, content, and individuals involved.</p> <hd id="AN0163764870-3">Materials and methods</hd> <p>As lifelong students of education, each of us has encountered Deweyan and related philosophies. We recognise the ideas these philosophies contribute to our work, as well as the questions they raise in a Truth and Reconciliation era (McClintock, [<reflink idref="bib49" id="ref18">49</reflink>]; TRC of Canada, [<reflink idref="bib65" id="ref19">65</reflink>]). This paper discusses our inquiries into our shared commitment to working with TCs in ways that encourage and promote a scholar-practitioner orientation (Dewey, [<reflink idref="bib26" id="ref20">26</reflink>], [<reflink idref="bib22" id="ref21">22</reflink>]). It is the result of individual and collaborative reflection among eight individuals – graduate students and B. Ed. instructors working and learning together in the Okanagan School of Education ([<reflink idref="bib55" id="ref22">55</reflink>]). The individual and collaborative reflection is supported with two years of TC writing by two different scholar-practitioner cohorts in the B. Ed. program. Each section of the paper is an intricate and inseparable aspect of our collaborative wholistic approach to teaching, learning, and leading as scholar-practitioners.</p> <p>Through recursive reflection, examination, and dialogue about our collective practice, we identified the emergence of four thematic pathways. We understand "pathways" as ways of metaphorically moving through, or exploring, the terrain of teaching. Certain of our actions and engagements appeared to be related over time. Our B.Ed. program intentionally cultivates conditions which are characterised by the four interwoven pathways that help cultivate the attributes of a scholar-practitioner within our TCs.</p> <p>After describing how we grapple with Dewey and Indigenzing the curriculum, we describe these four pathways: meditative inquiry, being and becoming in place, attending to local Indigenous Ways of Knowing, and experiential learning. These pathways open spaces to reclaim the complexity of education in our work and highlight how the pedagogical values of the scholar-practitioner influence action. We illuminate what it means for us to engage with the complexities of teaching as scholar-practitioners, embracing Dewey's notion of reflective thinking as a catalyst to cultivate these ideas within our TCs. We understand reflection as ongoing and purposeful thought in relation to one's beliefs and knowledge. In this paper, a narrative description of our pathways demonstrates how we have engaged our students to foster and deepen their thinking through exploration and experiences designed to strengthen their scholar-practitioner identities. Dewey reminds us, "(i) that the educational process has no end beyond itself; it is its own end; and that (ii) the educational process is one of continual reorganizing, reconstructing, transforming" (Dewey, [<reflink idref="bib21" id="ref23">21</reflink>], p. 56).</p> <hd id="AN0163764870-4">Grappling with Dewey toward Indigenous ways of knowing: Theorising the scholar-practitioner</hd> <p>To reclaim a robust conception of teaching which foregrounds relational complexities as scholar-practitioners we foster reflective thinking as happening within learning and teaching, not as something separate. Discussions, reading, art, movement, nature, and writing are all opportunities for students to nurture reflection. In Numeracy, for example, we discuss the shape of graphs, and we stretch, bend, breathe, and take on the tranquillity of the smooth shapes. In Nature studies, the study of mandalas is one example in which we engage learners to offer insight-pathways into art, nature and impermanence. Our TCs have the opportunity to creatively construct their own mandalas in nature to share their artistic sides along with their understanding that the world is always changing. We engage TCs in active learning environments that challenge them to continually clarify their truths and beliefs about education and ask why and how these either support or inhibit their growth as scholar-practitioners.</p> <p>The first significant task our students undertake is the development of their own self-portrait, a gateway exercise toward developing their own pedagogical stance. TCs each craft a written self-portrait reflecting on their emergent identities as scholar-practitioners. This task grows their foundational knowledge-base and research mindset, as they are introduced to multiple theories, traditions, and perspectives. TCs revisit their self-portraits alongside their pedagogical stances throughout the programme, incorporating the complex, relational realities of classrooms into their thinking. Our TCs' attention to these relational, responsive, and recursive habits throughout our program is preparation for their professional approach throughout their careers.</p> <p>Reflective learning happens within a community of care, concern, and genuine curiosity (Drago-Severson, [<reflink idref="bib30" id="ref24">30</reflink>]; Gravani, [<reflink idref="bib37" id="ref25">37</reflink>]; Merriam, Caffarella, & Baumgartner, [<reflink idref="bib51" id="ref26">51</reflink>]). We spend time co-creating communities of learning where students can feel known, valued and safe to explore their thoughts and feelings, creating a social and emotional space for rich reflective thinking (Brookfield, [<reflink idref="bib15" id="ref27">15</reflink>]; Dirkx, [<reflink idref="bib27" id="ref28">27</reflink>]; Mezirow, [<reflink idref="bib52" id="ref29">52</reflink>]).</p> <p>Often, adult learners come with fixed mindsets about teaching. For some, the shift toward inquiry-oriented reflective thinking that holds space for various educative and social topics (Zeichner, [<reflink idref="bib68" id="ref30">68</reflink>]) is a welcome one. TCs' feedback indicates that they generally appreciate the opportunity to critically reflect with faculty and peers on who they are, what they believe and how they see the world in relation to others. For some students, however, the prodding toward reflecting on their beliefs and dispositions is difficult, and they tend to resist ideas of multiple perspectives, curiosity-driven learning, and critical engagement with long-held social beliefs. Many arrive to our program having only ever experienced competitive, content-driven education. They seek a "toolkit" to replicate these experiences and express disappointment when we do not oblige. To them, this may feel like sandpaper rubbing against what Dewey would refer to as dogmatic thinking, believing with certainty the assumptions and facts that have shaped their thinking through schooling, family, and other community allegiances.</p> <p>Through collaborative inquiry, our B.Ed. classrooms become learning communities, where faculty and students observe and reflect upon the varied ways of thinking, knowing, being, and doing. We build patience, compassion, and support as we learn to live together through our experiences as scholar-practitioners. The TCs contemplate how they might create similar reflective learning communities among their future students.</p> <p>Drawing on Palmer's ([<reflink idref="bib57" id="ref31">57</reflink>]) thinking, our task is to honour the smaller, personal stories of the TCs, while introducing them to the bigger stories of the pluralistic places in which we live. Working with the First Peoples Principles of Learning (First Nations Education Steering Committee, [FNESC] [<reflink idref="bib33" id="ref32">33</reflink>]) in British Columbia, we encourage them to resist the lure of fixed thinking which arises from sets of fixed learning outcomes, and begin to view teaching and learning in complex terms. Our goal is to reveal to our students the pitfalls of what Dewey terms "miseducative" experiences – that is, experiences that arrest or distort growth – and embrace experiences that foster physical, intellectual, and moral growth, both personally and alongside their future students (Dewey, [<reflink idref="bib23" id="ref33">23</reflink>]). We embrace the concept of ever-evolving ideas, interdependent with the individual and collective thinking which happens over time (Randall, [<reflink idref="bib61" id="ref34">61</reflink>]).</p> <p>Increasingly, we recognise "the horrible effects of ... political practices on the relationships between Indigenous and non-Indigenous people throughout Turtle Island" (Tanchuk, [<reflink idref="bib64" id="ref35">64</reflink>], p. x) which were certainly influenced by thinking in the early twentieth century, as illustrated in Dewey's original stance on the hierarchy of savagery, barbarism, and civilisation, which he moved away from in his later work (Fallace, [<reflink idref="bib32" id="ref36">32</reflink>]). We consider that, in the end, "the insights Dewey championed pre-date him in the ethical theories and systems of governance of Indigenous nations" (Tanchuk, [<reflink idref="bib64" id="ref37">64</reflink>], p. xvii). As we collectively consider Tanchuk's ([<reflink idref="bib64" id="ref38">64</reflink>]) stance, finding language for reorienting toward complexity in teacher education through the thinking of Dewey, we find kinships in the research literature over the last two decades revealing that the world is only recently awakening to long-held beliefs and modes-of-being embodied within Indigenous wisdom traditions (Four Arrows et al., [<reflink idref="bib4" id="ref39">4</reflink>]; McKinley & Tuhiwai Smith, [<reflink idref="bib50" id="ref40">50</reflink>]). Thus, our task becomes to travel further down pathways into the curricular complexity that our newer settler-coloniser-learnings of the Indigenous principles of interconnectedness, reciprocity, relationality, reverence and respect offer to the needed learning conditions that orient toward decolonising curricular efforts (Atleo, [<reflink idref="bib5" id="ref41">5</reflink>], [<reflink idref="bib6" id="ref42">6</reflink>]; Archibald, [<reflink idref="bib2" id="ref43">2</reflink>]; Battiste & Henderson, [<reflink idref="bib8" id="ref44">8</reflink>]; Cajete, [<reflink idref="bib16" id="ref45">16</reflink>]; Cohen, [<reflink idref="bib19" id="ref46">19</reflink>]; Donald, [<reflink idref="bib28" id="ref47">28</reflink>]; Four Arrows et al., [<reflink idref="bib4" id="ref48">4</reflink>]; Restoule et al., [<reflink idref="bib62" id="ref49">62</reflink>]).</p> <p>The new K-12 BC curriculum empowers teachers to explore topics of relevance and interest through an inquiry approach found within the First Peoples Principles of Learning (First Nations Education Steering Committee, [<reflink idref="bib33" id="ref50">33</reflink>]). This approach emphasises the learner's curiosity in learning and lends itself to interdisciplinary and thematic opportunities. While many elementary teachers feel comfortable incorporating an interdisciplinary approach, some subject specific secondary teachers struggle with teaching curriculum content in a thematic way. Exploring the nature of curriculum design as scholar-practitioners can provide TCs with ways of engaging with these ideas. Dewey's primary notion of experience recognises that meaning is adapted, built and changed in ongoing engaged thinking between self and other(s) (Dewey, [<reflink idref="bib24" id="ref51">24</reflink>]). Implied unity and movement are critical to understanding experience as a moving force (Dewey, [<reflink idref="bib24" id="ref52">24</reflink>], p. 31). The scholar-practitioner's responsibility to see and act within such curricular movement is the task we embrace. In doing so, learning (scholarly) and teaching (practitioner-like) become inseparable from each other, and are curriculum-as-lived. This lived curriculum is not the curriculum as laid out in a plan, but a plan attentive to process, as lived out (Aoki, [<reflink idref="bib1" id="ref53">1</reflink>], p. 257), like our metaphor of pathways as explorations of learning.</p> <p>Increasingly, we attend to our common curricular orientation and effort as settler-coloniser-educators through the practice of vocalising our changing thinking. Our common curricular orientation involves confronting a history in Canada that has been largely hidden from students in the public school system prior to the Truth and Reconciliation Commission of Canada Report (TRC of Canada, [<reflink idref="bib65" id="ref54">65</reflink>]; Fontaine, [<reflink idref="bib34" id="ref55">34</reflink>]; FNESC, [<reflink idref="bib33" id="ref56">33</reflink>]). The First People's Principles of Learning (FNESC [<reflink idref="bib33" id="ref57">33</reflink>]) in BC are now firmly placed within the provincial curriculum. For us, this means that we recognise the 203 distinct Peoples speaking 34 distinct languages (Dunlop, [<reflink idref="bib31" id="ref58">31</reflink>], p. 14) who inhabited and cared for this land prior to the arrival of European colonisers – a time commonly referred to as pre-contact. The authors of this paper are largely of settler ancestry or immigrant families, and we acknowledge the importance of recognising Indigenous Knowledge (IK) (Battiste, [<reflink idref="bib9" id="ref59">9</reflink>]; Battiste [<reflink idref="bib8" id="ref60">8</reflink>]) as fundamental to enacting the calls to action of the Truth and Reconciliation Commission ([<reflink idref="bib66" id="ref61">66</reflink>]) Report in Canada. We also understand that IK holds understandings, which are vital to the regeneration and survival of Mother Earth (Armstrong, [<reflink idref="bib3" id="ref62">3</reflink>]; Mohawk, [<reflink idref="bib54" id="ref63">54</reflink>]). These knowledge systems are complex and thousands of years in the making; they are systems that honour and respect life diversity. We foreground IK as we create conditions to understand each other, our uniqueness, our multiplicities, and our pluralities in the space and land we inhabit. It is amidst this curricular climate that the attributes of a scholar-practitioner can create and nurture the conditions to engage in equitable, just practices for all students.</p> <p>In the following sections, we describe the four pathways through which we engage TCs in exploring teaching as scholar-practitioners. First, we describe how the use of reflective processes, such as that found in mindful practice, enable us to engage with our students in examining important topics such as diversity, equity, inclusion, and decolonisation. We then describe how nature and eco-wisdom offer entrance into reimagining place-based learning. The third pathway discusses how we respectfully embrace Indigenous ways of learning of the local Syilx Okanagan People. In our fourth pathway, we consider how to revisit ideas of content – with Social Studies as our example – to embody inquiry at the heart of experiential learning.</p> <hd id="AN0163764870-5">Attention to mindful practices</hd> <p>Our first pathway is connected to the idea of embodying the complexity of education in our work – a scholar-practitioner orientation of being mindful. It is mindful awareness of self in relation with others, nature, and ideas that Kumar ([<reflink idref="bib41" id="ref64">41</reflink>]) foregrounds as the transformative ground of curriculum as meditative inquiry. Kumar emphasises how this understanding of "the self functions in daily life, rather than its suppression or gratification," as the "core of a meditative inquiry approach to education and life" (Kumar & Downey, [<reflink idref="bib42" id="ref65">42</reflink>], p. 62). Thus, it serves a catalytic role within teaching and learning experiences of all kinds, including supporting decolonising ways of being, and practices of awareness, reflection, and dialogue. We relate the work of Dewey to Macintyre Latta ([<reflink idref="bib46" id="ref66">46</reflink>]), Freire ([<reflink idref="bib35" id="ref67">35</reflink>]), Gay ([<reflink idref="bib36" id="ref68">36</reflink>]) and Ladson-Billings ([<reflink idref="bib43" id="ref69">43</reflink>]) to address concerns that mindful practices are fundamentally apolitical and individual rather than social and cultural ways of being and doing (Dewey, [<reflink idref="bib23" id="ref70">23</reflink>]). While it is not our intention to locate mindful ways in his works, Dewey seminally laid the foundation for the seamless relationship of awareness, reflection and action in everyday living (Dewey, [<reflink idref="bib21" id="ref71">21</reflink>]), which we orient as a scholar-practitioner stance. Dewey explained that the education process has two sides to it, one psychological and the other social, and stated that these must always be considered. His educational philosophy attempted to balance the inner (personal) with the outer (social), taking a mindful pedagogy to an active state in the world.</p> <p>In reference to Dewey's focus on the <emph>active</emph> state of the world and the living nature of education as embedded in context, we recognise antiracist movements, such as Black Lives Matter (BLM), sweeping our societies. Considering the urgent pleas for action of such movements along with the Truth and Reconciliation Commission (TRC) Report of Canada ([<reflink idref="bib65" id="ref72">65</reflink>]) calls to action, there is emergent evidence that mindful practices can contribute to antiracist discourses. Within this context, Magee ([<reflink idref="bib48" id="ref73">48</reflink>]) suggests that mindful practices can support equitable, just, and fair ways of being and doing. Across courses, we encourage the sharing of autobiographies. The kinship that often emerges in mindfulness and compassion becomes evident and grounds the TCs to a larger collective. The mindful attributes of non-judgment, trust, patience, acceptance, and letting go can cultivate scholar-practitioner responses of observing, noticing and reflecting on long-held assumptions, building on Dewey's concept of growth through reflection. Berila ([<reflink idref="bib10" id="ref74">10</reflink>]) posits that mindful techniques can be purposeful when addressing heady concepts of racialisation and marginalisation. According to Berila ([<reflink idref="bib10" id="ref75">10</reflink>]), "mindfulness can help students learn how their identity locations shape their reactions to course content; as such, they help participants do the work of unlearning the effects of systems of oppression" (p. 55).</p> <p>Mindful practices support TCs in recognising the social and ethical implications of their actions. For example, the principle of, "looking closely, exploring possibilities and perspectives, and introducing ambiguity" is an important consideration in mindful pedagogy (Ritchart & Perkins, [<reflink idref="bib63" id="ref76">63</reflink>], p. 27). In this paradigm, the move away from imparting a fixed canon of knowledge to developing understanding and exploration of new learning terrain is time-consuming and sometimes emotionally-laden. Through the introduction of ambiguity, we can go beyond the narrow confines of Eurocentric content to the broader exploration of ideas and problems, opening up the curriculum to the multitude of histories, content and perspectives of those who are Indigenous, Black, and People of Colour (IBPoC). Within this context, the world becomes a place where learners are actively involved in change, constructing new meanings and new understandings of previously held assumptions about historical tenets and socio-economic implications of power and privilege (Ragoonaden & Mueller, [<reflink idref="bib60" id="ref77">60</reflink>]). By introducing practices, such as the mindful pause, TCs learn to respond instead of react. This change leads to the creation of safe spaces where voices not only emerge, but are truly heard. By encouraging mindful dyads, each voice has the opportunity to be expressed and inclusion is naturally fostered. As scholar-practitioners, we reside mindfully at the nexus of curricular situations and interactions comprising Deweyan experience ([<reflink idref="bib23" id="ref78">23</reflink>]), "an ever-present process" – one in which the challenge presented is to embrace the present, bringing the past and future continually to bear (Pinar, [<reflink idref="bib58" id="ref79">58</reflink>]). While it is important to us not to conflate the First Peoples Principles of Learning (FPPL) (FNESC, [<reflink idref="bib33" id="ref80">33</reflink>]) with the philosophies of Western thinkers, we recognise that a wholistic curriculum intimately intertwined with Indigenous Ways of Knowing and Being (Miller, [<reflink idref="bib53" id="ref81">53</reflink>]), embraces a central learning tenet of the FPPL involving memory, history, story and place. Mindful ways are a pathway to the heart of educator-being in our era.</p> <hd id="AN0163764870-6">Attention to place</hd> <p>A second pathway connected to embracing complexity in teaching is recognising that our experiences are embedded in places. To grow our capacity to think reflectively as scholar-practitioners in this program we explore and play with the philosophies of experience, inquiry and connection as they relate to place-based learning and ecological wisdom. Dewey understood that wisdom sits in places. His philosophies of experience, inquiry, and connection along with his favoured naturalistic approach seem to resonate with our settler-coloniser and immigrant understandings of local Syilx Ways of Being (Armstrong, [<reflink idref="bib3" id="ref82">3</reflink>]; Cohen, [<reflink idref="bib19" id="ref83">19</reflink>]). Similarly, Wagamese's ([<reflink idref="bib67" id="ref84">67</reflink>]) Ojibway Meditations are relevant considering contemporary issues of climate change, systemic racism, and global pandemics. Together, these ways of knowing highlight a widening capacity to see and act on experience that is embedded in places. Finding opportunities to engage with place and nature also impact our mental health and wellness positively, which is even more beneficial during times of crisis (Capaldi et al., [<reflink idref="bib17" id="ref85">17</reflink>]). Embodiment of Dewey's philosophies are found in our current practice in which place-based learnings and experiences are co-constructed by teachers and students where self-reflection, interconnected thinking, perceiving, and feeling are fostered by being and becoming in nature as scholar-practitioners.</p> <p>"Experience is of as well as in nature ... It is not experience that is experienced but nature – stones, plants, animals, disease, health ... Things interacting in certain ways are experience; they are what is experienced. Linked in certain ways with another natural object – the human organism – they are how things are experienced as well. Experience thus reaches down into nature; it has depth" (Dewey, [<reflink idref="bib25" id="ref86">25</reflink>], pp. 12–13). Experience for Dewey is a relational process. Curriculum is not so much a linear course to run, but more like a spider web of relational interactions in our program (Cohen, [<reflink idref="bib19" id="ref87">19</reflink>]). In this way, curriculum reflects nature's complexity theory and becomes a living system of relationships. The concept of place is profoundly interdisciplinary, both complex and wholistic. Mental, social, and physical characteristics are not separated, but joined together to produce an anatomy of a place that triggers acts of self-reflection and networks of expanding spheres of awareness (Basso,[<reflink idref="bib7" id="ref88">7</reflink>]; Cresswell, [<reflink idref="bib20" id="ref89">20</reflink>]). Viewing place in this way contributes to our TCs' sense of what being human means. Dewey's life-long commitment to anti-dualistic thinking, advocated that experiences be treated as a whole in this manner. In <emph>Democracy and Education</emph>, he writes, "When nature is treated as a whole, like the earth in its relations, its phenomena fall into their natural relations of sympathy and association with human life" (Dewey, [<reflink idref="bib24" id="ref90">24</reflink>], p. 221).</p> <p>Reflecting on the importance of place in nature, wholism and relationality and explaining that we are all related, connected and belong to each other, Wagamese ([<reflink idref="bib67" id="ref91">67</reflink>]) wrote, "That means every person, just as it means every rock, mineral, blade of grass and creature. We live because everything else does. If we were to live that teaching, the energy of our change of consciousness would heal each of us – and heal the planet" (p. 36). By acknowledging that our experiences are embedded in places, we are able to weave together our threads of relatedness, creating a community of learning based on belonging and becoming (Cajete, [<reflink idref="bib16" id="ref92">16</reflink>] Cohen, [<reflink idref="bib19" id="ref93">19</reflink>]).</p> <hd id="AN0163764870-7">Attention to ways of knowing</hd> <p>A third pathway into igniting the scholar-practitioner stance while creating a community of learning is linked to a priority in our place of study, on the land of the Syilx Okanagan Nation: to decolonise and to Indigenise our curriculum (Battiste, [<reflink idref="bib9" id="ref94">9</reflink>]). Holding true to this priority ensures that we uphold the perspective of the First Peoples of the lands we inhabit. In practicing attention to ways of knowing, we take the teaching and learning of Indigenous ways of knowing further and deeper through exposure to Syilx knowledge and land-based learning. With the leadership of the Syilx Scholar on our instructional team, we involve local Elders, Knowledge Keepers and Storytellers, as well as teachers and high school student leaders in workshops and experiences with our TCs. The experiences are as diverse as a Water Ceremony with Syilx Elders, and a Smudge Ceremony on the land. Through respectful exposure to and practice in oral storytelling, language, and traditional knowledge, TCs experience a local Indigenous way of knowing, recognising that the Western view of schooling is but one of many different perspectives. This local perspective serves to further open TCs' views to the Truth and Reconciliation Commission of Canada's calls to action ([<reflink idref="bib66" id="ref95">66</reflink>]), and gives them reasons and means to address the systemic issues faced that are rooted in lack of awareness of knowledge systems and colonialism. Dedicating time and space to deeply understand the distinct local philosophy and perspective develops a pathway to approach our common world problems with confidence, to stand up to ongoing colonialism with knowledge, humility, and kindness.</p> <p>Embracing Syilx Okanagan ways of knowing (Armstrong, [<reflink idref="bib3" id="ref96">3</reflink>]; Cohen, [<reflink idref="bib19" id="ref97">19</reflink>]), and building on Dewey's notion of reflection through discussion and reflective writing, we align with Pinar's ([<reflink idref="bib58" id="ref98">58</reflink>]) notion of complicated conversations, where teachers and students together grapple with thoughts and ideas to identify and articulate ways that knowledge speaks to them. In our efforts to engage students in complicated conversations we bring graduate students who work with the local Syilx Scholar to talk with TCs about their own involvement with learning local ways of knowing through a Coyote Stories (Cohen, [<reflink idref="bib18" id="ref99">18</reflink>]) study. With this "multi-generational" student component, complicated conversations and meaning-making have a tone of family discussion around complex learning and issues.</p> <p>As we seek to challenge TCs to open their minds to knowledge systems and perspectives they may not have explored, we see them finding opportunities to build their capacity to relate with their own students in appreciative, meaningful ways, while recognising and standing up to hegemonic structures (Cohen, [<reflink idref="bib18" id="ref100">18</reflink>]), modelling and living a scholar-practitioner orientation.</p> <hd id="AN0163764870-8">Attention to experience</hd> <p>Further, in moving away from hegemonic structures like the separation of disciplines of study, while upholding the value of key areas of study, we look to the pathway of experiential learning as it is woven throughout each area of study. In Social Studies, for example, experiential learning is nurtured through purposeful activities that foster questions or problems for the TCs to work through using inquiry and thought, in an interdisciplinary manner. Designing lessons with objects such as building materials and exploratory questions while providing TCs with open opportunities to explore can transform a staid lecture or a "flat" online platform into a living, concrete exploration of possibilities in which learning is embedded in a process of discovering and doing. In the process of discovering or experiencing the world around them, learners have opportunities to explore themselves. These explorations occur inside and outside of the classroom and often conclude with discussion and reflection, providing spaces for learning to become "conscious," a reflective journey into learning and life – into the nature of being and becoming as scholar-practitioners (Macintyre Latta, [<reflink idref="bib46" id="ref101">46</reflink>]). We turn to Dewey who combined History and Geography as the "study of social life" (Dewey, [<reflink idref="bib21" id="ref102">21</reflink>], p. 214). Contemporary problems are studied as points of engagement and connect to problem or inquiry-based learning, which necessitates gathering of facts and knowledge to understand societal issues.</p> <p>For example, BLM protests along with the TRC of Canada ([<reflink idref="bib66" id="ref103">66</reflink>]) can lay the foundation for explorations of social constructions of race, history, economic inequalities, and unequal opportunities. We collaborate with our TCs to explore and develop lessons on geographies of exclusion, the psychological impacts on well-being of inequality, philosophical treatises on liberty and equality, and concepts such as perspective and equity. They study their own experiences and how these have shaped their views, and consider how they can bring self-reflection into their lessons (Macintyre Latta, [<reflink idref="bib46" id="ref104">46</reflink>]). Together with their students in their practica classrooms they explore where societies can go from here, and how. A contemporary problem thus becomes a catalyst to cross-disciplinary inquiry, anchored in the self and inquiry, illustrating the hyphen connecting scholar-practitioner.</p> <p>Dewey theorised people as being shaped through interaction with those around them (Dewey, [<reflink idref="bib21" id="ref105">21</reflink>]). We internalise language, and language contributes to shaping our thinking (Boroditsky, [<reflink idref="bib12" id="ref106">12</reflink>]). This is a dynamic interaction of our human nature with the specific contexts and experiences we happen to undergo. Thus, the social events through which we live help us grow our conceptual understanding and develop our skills as scholar-practitioners and as human beings.</p> <p>Education as engagement in and through lived experience has educational implications, for as Freire ([<reflink idref="bib35" id="ref107">35</reflink>]) wrote, filling our students' heads with concepts they have to repeat back to us on tests does not educate. To develop new concepts, we actively engage and grapple with what we are learning; we embody "experience." We and our TCs, as scholar-practitioners, engage with the politics of language and culture to build capacity for reflection and action (Freire, [<reflink idref="bib35" id="ref108">35</reflink>]) within and beyond our program.</p> <hd id="AN0163764870-9">Discussion: Scholar-practitioners through lived inquiry</hd> <p>By reclaiming a conception of teaching that foregrounds relational complexities and meaningful ongoing reflection upon experience, we aspire to impact the future of education in transformative ways. We have turned to scholars, such as Dewey, who understood and embraced the complexities of teaching to help guide our enactment of this vision as opposed to following traditional transmission and measurement models of teacher education. In exploring through four pathways – attention to mindful practice, place, ways of knowing, and experience – TCs explore their community, creating their own meanings about their current community and its social, artistic, physical, historical manifestations, inclusions and exclusions, while considering how this all relates to teaching.</p> <p>Dewey wrote that, "active, persistent and careful consideration of any belief or supposed form of knowledge in the light of the grounds that support it, and further conclusions to which it tends, constitutes reflective thought" ([<reflink idref="bib26" id="ref109">26</reflink>], p. 8). As teacher educators, we model and live as scholar-practitioners ourselves; we engage in contemplation through self-reflection and collaborative discussions with each other. Our collaborative arrangements aim to provide space for instructors to connect and to reflect on relationality, sequences and processes, as well as to discuss how students respond to the knowledge, content, and processes of each block of study. Our own use of theory in teaching and learning builds and grows opportunities for new conceptualisations that resonate with current ideas, concerns, dilemmas, and opportunities, while ensuring the integrity of the theory. Contemplating, discussing and enacting ideas while allowing space for newness positions faculty and TCs to learn from the past, impact the present and ideate towards the future, with knowledge to speak confidently back to hegemonic policy and politics.</p> <p>We continually reorient, reconstruct, and transform scholar-practitioner habits of mind alongside our TCs to position all to thrive in their future teaching in complex contexts, in various places. Dewey's philosophy of experience and his conceptualisation of the reflective thinker, intersected with mindful practices, place-based learning, local Indigenous Ways of Knowing, and experiential learning support our TCs in developing a richer, more nuanced understanding of education, learning, teaching, community, and life. We aim to inspire our graduates - continuously learning scholar practitioners - to develop their teacher agency, embracing their own capable stance of responding to the challenges of our contexts. This includes taking up the Calls to Action of Truth and Reconciliation in what is also known as Canada, while articulating bold, inclusive visions for the future, through a collaborative and recursive redesign of curriculum, orienting toward complexity.</p> <hd id="AN0163764870-10">Acknowledgments</hd> <p>We respectfully acknowledge that the land on which we gather is the unceded (unsold) territory of the Syilx Okanagan Nation. We appreciate the gifts of the land and all the relationships we are privileged to have.</p> <p>We express our sincere gratitude to the editors and anonymous reviewers of the Asia-Pacific Journal of Teacher Education for their thoughtful, scholarly, and reciprocal approach to reading our paper and providing meaningful comments and suggestions.</p> <hd id="AN0163764870-11">Disclosure statement</hd> <p>No potential conflict of interest was reported by the author(s).</p> <hd id="AN0163764870-12">Ethics statement</hd> <p>Prior to starting this study, ethical approval was obtained for all protocols from the University of British Columbia's Research Ethics Board (BREB), and the permit identification number is H19-02045.</p> <ref id="AN0163764870-13"> <title> References </title> <blist> <bibl id="bib1" idref="ref53" type="bt">1</bibl> <bibtext> Aoki, T. T., Pinar, W. F., & Irwin, R. L., Taylor & Francis. (2004). Curriculum in a new key: The collected works of Ted T. Aoki. 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Shayer; Catherine Broom; Sabre Cherkowski; Margaret Macintyre Latta and Karen Ragoonaden</p> <p>Reported by Author; Author; Author; Author; Author; Author; Author; Author</p> <p></p> <p>Jody Dlouhy-Nelson Jody's primary research interest is to illuminate teacher candidates' ways of being and thinking to create decolonising and Indigenising learning spaces. She will soon defend her doctoral dissertation</p> <p>Kyle Hamilton is a passionate educator having taught at the middle, secondary and post-secondary levels. He values complex teaching environments that grapple with subjective reconstruction, praxis, diverse knowledges, agency, and democratisation.</p> <p>Dr. Darlene Loland recently received her PhD specialising in wellbeing in education systems. Her dissertation focussed on the relationship between mindful nature experiences and teacher mental health.</p> <p>Leslie P. Shayer is a Ph.D. Candidate investigating the impacts of contemplative pedagogy on maths anxiety and maths identity at the post-secondary level.</p> <p>Catherine Broom is an Associate Professor of Social Studies at UBC Okanagan. She studies the meaning and practices of citizenship and citizenship education.</p> <p>Sabre Cherkowski is Professor and Director of Graduate programmes in the Okanagan School of Education at the University of British Columbia. She holds a Tier 1 Principal's Research Chair in Leadership, Learning and Wellbeing.</p> <p>Margaret Macintyre Latta Margaret Macintyre Latta is committed to the importance of investing in the formative nature of profession knowledge throughout an educator's career. Access a full profile at: https://education.ok.ubc.ca/about/contact/margaret-macintyre-latta/</p> <p>Karen Ragoonaden is the Associate Dean, Teacher Education in the Faculty of Education, UBC. Her research and publications focus on culturally sustainable pedagogy and well-being in relation to equity, diversity and inclusion.</p> </aug> <nolink nlid="nl1" bibid="bib66" firstref="ref1"></nolink> <nolink nlid="nl2" bibid="bib11" firstref="ref2"></nolink> <nolink nlid="nl3" bibid="bib40" firstref="ref3"></nolink> <nolink nlid="nl4" bibid="bib47" firstref="ref4"></nolink> <nolink nlid="nl5" bibid="bib45" firstref="ref5"></nolink> <nolink nlid="nl6" bibid="bib56" firstref="ref6"></nolink> <nolink nlid="nl7" bibid="bib59" firstref="ref7"></nolink> <nolink nlid="nl8" bibid="bib38" firstref="ref8"></nolink> <nolink nlid="nl9" bibid="bib44" firstref="ref9"></nolink> <nolink nlid="nl10" bibid="bib39" firstref="ref10"></nolink> <nolink nlid="nl11" bibid="bib13" firstref="ref11"></nolink> <nolink nlid="nl12" bibid="bib14" firstref="ref13"></nolink> <nolink nlid="nl13" bibid="bib65" firstref="ref14"></nolink> <nolink nlid="nl14" bibid="bib29" firstref="ref15"></nolink> <nolink nlid="nl15" bibid="bib28" firstref="ref16"></nolink> <nolink nlid="nl16" bibid="bib49" firstref="ref18"></nolink> <nolink nlid="nl17" bibid="bib26" firstref="ref20"></nolink> <nolink nlid="nl18" bibid="bib22" firstref="ref21"></nolink> <nolink nlid="nl19" bibid="bib55" firstref="ref22"></nolink> <nolink nlid="nl20" bibid="bib21" firstref="ref23"></nolink> <nolink nlid="nl21" bibid="bib30" firstref="ref24"></nolink> <nolink nlid="nl22" bibid="bib37" firstref="ref25"></nolink> <nolink nlid="nl23" bibid="bib51" firstref="ref26"></nolink> <nolink nlid="nl24" bibid="bib15" firstref="ref27"></nolink> <nolink nlid="nl25" bibid="bib27" firstref="ref28"></nolink> <nolink nlid="nl26" bibid="bib52" firstref="ref29"></nolink> <nolink nlid="nl27" bibid="bib68" firstref="ref30"></nolink> <nolink nlid="nl28" bibid="bib57" firstref="ref31"></nolink> <nolink nlid="nl29" bibid="bib33" firstref="ref32"></nolink> <nolink nlid="nl30" bibid="bib23" firstref="ref33"></nolink> <nolink nlid="nl31" bibid="bib61" firstref="ref34"></nolink> <nolink nlid="nl32" bibid="bib64" firstref="ref35"></nolink> <nolink nlid="nl33" bibid="bib32" firstref="ref36"></nolink> <nolink nlid="nl34" bibid="bib50" firstref="ref40"></nolink> <nolink nlid="nl35" bibid="bib16" firstref="ref45"></nolink> <nolink nlid="nl36" bibid="bib19" firstref="ref46"></nolink> <nolink nlid="nl37" bibid="bib62" firstref="ref49"></nolink> <nolink nlid="nl38" bibid="bib24" firstref="ref51"></nolink> <nolink nlid="nl39" bibid="bib34" firstref="ref55"></nolink> <nolink nlid="nl40" bibid="bib31" firstref="ref58"></nolink> <nolink nlid="nl41" bibid="bib54" firstref="ref63"></nolink> <nolink nlid="nl42" bibid="bib41" firstref="ref64"></nolink> <nolink nlid="nl43" bibid="bib42" firstref="ref65"></nolink> <nolink nlid="nl44" bibid="bib46" firstref="ref66"></nolink> <nolink nlid="nl45" bibid="bib35" firstref="ref67"></nolink> <nolink nlid="nl46" bibid="bib36" firstref="ref68"></nolink> <nolink nlid="nl47" bibid="bib43" firstref="ref69"></nolink> <nolink nlid="nl48" bibid="bib48" firstref="ref73"></nolink> <nolink nlid="nl49" bibid="bib10" firstref="ref74"></nolink> <nolink nlid="nl50" bibid="bib63" firstref="ref76"></nolink> <nolink nlid="nl51" bibid="bib60" firstref="ref77"></nolink> <nolink nlid="nl52" bibid="bib58" firstref="ref79"></nolink> <nolink nlid="nl53" bibid="bib53" firstref="ref81"></nolink> <nolink nlid="nl54" bibid="bib67" firstref="ref84"></nolink> <nolink nlid="nl55" bibid="bib17" firstref="ref85"></nolink> <nolink nlid="nl56" bibid="bib25" firstref="ref86"></nolink> <nolink nlid="nl57" bibid="bib20" firstref="ref89"></nolink> <nolink nlid="nl58" bibid="bib18" firstref="ref99"></nolink> <nolink nlid="nl59" bibid="bib12" firstref="ref106"></nolink>
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  Group: Ti
  Data: Reorienting toward Complexity in Teacher Education
– Name: Language
  Label: Language
  Group: Lang
  Data: English
– Name: Author
  Label: Authors
  Group: Au
  Data: <searchLink fieldCode="AR" term="%22Dlouhy-Nelson%2C+Jody%22">Dlouhy-Nelson, Jody</searchLink> (ORCID <externalLink term="http://orcid.org/0009-0004-1991-0503">0009-0004-1991-0503</externalLink>)<br /><searchLink fieldCode="AR" term="%22Hamilton%2C+Kyle%22">Hamilton, Kyle</searchLink> (ORCID <externalLink term="http://orcid.org/0000-0001-7277-2876">0000-0001-7277-2876</externalLink>)<br /><searchLink fieldCode="AR" term="%22Loland%2C+Darlene%22">Loland, Darlene</searchLink> (ORCID <externalLink term="http://orcid.org/0009-0001-8397-1464">0009-0001-8397-1464</externalLink>)<br /><searchLink fieldCode="AR" term="%22Shayer%2C+Leslie+P%2E%22">Shayer, Leslie P.</searchLink> (ORCID <externalLink term="http://orcid.org/0000-0002-7055-1700">0000-0002-7055-1700</externalLink>)<br /><searchLink fieldCode="AR" term="%22Broom%2C+Catherine%22">Broom, Catherine</searchLink> (ORCID <externalLink term="http://orcid.org/0000-0002-5932-6297">0000-0002-5932-6297</externalLink>)<br /><searchLink fieldCode="AR" term="%22Cherkowski%2C+Sabre%22">Cherkowski, Sabre</searchLink><br /><searchLink fieldCode="AR" term="%22Macintyre+Latta%2C+Margaret%22">Macintyre Latta, Margaret</searchLink> (ORCID <externalLink term="http://orcid.org/0000-0002-3967-7794">0000-0002-3967-7794</externalLink>)<br /><searchLink fieldCode="AR" term="%22Ragoonaden%2C+Karen%22">Ragoonaden, Karen</searchLink> (ORCID <externalLink term="http://orcid.org/0000-0003-2746-4553">0000-0003-2746-4553</externalLink>)
– Name: TitleSource
  Label: Source
  Group: Src
  Data: <searchLink fieldCode="SO" term="%22Asia-Pacific+Journal+of+Teacher+Education%22"><i>Asia-Pacific Journal of Teacher Education</i></searchLink>. 2023 51(3):283-296.
– Name: Avail
  Label: Availability
  Group: Avail
  Data: Taylor & Francis. Available from: Taylor & Francis, Ltd. 530 Walnut Street Suite 850, Philadelphia, PA 19106. Tel: 800-354-1420; Tel: 215-625-8900; Fax: 215-207-0050; Web site: http://www.tandf.co.uk/journals
– Name: PeerReviewed
  Label: Peer Reviewed
  Group: SrcInfo
  Data: Y
– Name: Pages
  Label: Page Count
  Group: Src
  Data: 14
– Name: DatePubCY
  Label: Publication Date
  Group: Date
  Data: 2023
– Name: TypeDocument
  Label: Document Type
  Group: TypDoc
  Data: Journal Articles<br />Reports - Research
– Name: Audience
  Label: Education Level
  Group: Audnce
  Data: <searchLink fieldCode="EL" term="%22Higher+Education%22">Higher Education</searchLink><br /><searchLink fieldCode="EL" term="%22Postsecondary+Education%22">Postsecondary Education</searchLink>
– Name: Subject
  Label: Descriptors
  Group: Su
  Data: <searchLink fieldCode="DE" term="%22Foreign+Countries%22">Foreign Countries</searchLink><br /><searchLink fieldCode="DE" term="%22Teacher+Education%22">Teacher Education</searchLink><br /><searchLink fieldCode="DE" term="%22Difficulty+Level%22">Difficulty Level</searchLink><br /><searchLink fieldCode="DE" term="%22Educational+Change%22">Educational Change</searchLink><br /><searchLink fieldCode="DE" term="%22Bachelors+Degrees%22">Bachelors Degrees</searchLink><br /><searchLink fieldCode="DE" term="%22Teacher+Educators%22">Teacher Educators</searchLink><br /><searchLink fieldCode="DE" term="%22Self+Concept%22">Self Concept</searchLink><br /><searchLink fieldCode="DE" term="%22Preservice+Teachers%22">Preservice Teachers</searchLink><br /><searchLink fieldCode="DE" term="%22Indigenous+Knowledge%22">Indigenous Knowledge</searchLink><br /><searchLink fieldCode="DE" term="%22Experiential+Learning%22">Experiential Learning</searchLink><br /><searchLink fieldCode="DE" term="%22Learning+Processes%22">Learning Processes</searchLink><br /><searchLink fieldCode="DE" term="%22Curriculum+Development%22">Curriculum Development</searchLink>
– Name: Subject
  Label: Geographic Terms
  Group: Su
  Data: <searchLink fieldCode="DE" term="%22Canada%22">Canada</searchLink>
– Name: DOI
  Label: DOI
  Group: ID
  Data: 10.1080/1359866X.2023.2197188
– Name: ISSN
  Label: ISSN
  Group: ISSN
  Data: 1359-866X<br />1469-2945
– Name: Abstract
  Label: Abstract
  Group: Ab
  Data: We are teacher educators committed to reorienting toward complexity in teacher education, given the multiplex terrain of the education landscape that awaits teacher candidates (TCs) upon receiving their Bachelor of Education degree. Within our context, we are preparing teachers to work with a recently revised curriculum and many regional, national, and global challenges and mandates, especially the Calls to Action of the Truth and Reconciliation Report of Canada (2015). By encouraging the agency of the TCs--the scholar-practitioners--with whom we work, we aspire to a reflective and deliberative approach of engaging with issues, needs, and problems as caring humans. This paper traces our journey of collaborative inquiry as we revisit, reframe and repurpose influential scholarship. This involves pedagogical conceptions of experience and reflective thinking, informing the mindful complexity of being and becoming in place, while foregrounding local Indigenous Ways of Knowing and experiential learning as illustrations of a scholar-practitioner stance. Through inquiry in community, recognising the importance of drawing upon individual Teacher Candidate identity, we articulate how we learn as teacher educators to address the complex, contemporary issues of: equity, diversity, inclusion; decolonisation; education in times of crisis; and the challenges of ecological well-being.
– Name: AbstractInfo
  Label: Abstractor
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  Data: As Provided
– Name: DateEntry
  Label: Entry Date
  Group: Date
  Data: 2023
– Name: AN
  Label: Accession Number
  Group: ID
  Data: EJ1387709
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        Value: 10.1080/1359866X.2023.2197188
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      – Text: English
    PhysicalDescription:
      Pagination:
        PageCount: 14
        StartPage: 283
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      – SubjectFull: Foreign Countries
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      – SubjectFull: Self Concept
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