Ethical Relationality in Land-Based Practices: Stories, Land, and Spirit
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| Title: | Ethical Relationality in Land-Based Practices: Stories, Land, and Spirit |
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| Language: | English |
| Authors: | Teena Starlight, Sharon Friesen |
| Source: | Brock Education: A Journal of Educational Research and Practice. 2026 34(3):27-51. |
| Availability: | Brock University Faculty of Education. 500 Glenridge Avenue, Saint Catharines, ON, L2S 3A1 Canada. Tel: 905-688-5550 ext. 3733; e-mail: brocked@brocku.ca; Web site: http://brocked.ed.brocku.ca |
| Peer Reviewed: | Y |
| Page Count: | 25 |
| Publication Date: | 2026 |
| Document Type: | Journal Articles Reports - Research |
| Descriptors: | Place Based Education, Canada Natives, Foreign Countries, Educational Practices, Indigenous Knowledge, Tribally Controlled Education, Experiential Learning, Ethics |
| Geographic Terms: | Canada |
| ISSN: | 1183-1189 |
| Abstract: | The purpose of this study is to learn from a Tsuut'ina Elders' perspective of land-based learning, teaching, and educational practices and how Tsuut'ina "ninisha" (way of life) should be recognized as an equal and legitimate way to educate Tsuut'ina children and youth within Tsuut'ina Nation schools. Tsuut'ina First Nation borders the southwestern boundaries of the city of Calgary. It is home to approximately 2,500 members of the community with less than 20 fluent language speakers. The primary research question is: What does land-based learning mean to Tsuut'ina Elders? Indigenous Métissage is a decolonial research methodology, a space for braiding and weaving boundary crossing, funds of knowledge, and Tsuut'ina ninisha in a respectful, reciprocal, and relational way, where educators become responsible for creating relevant and meaningful curricula. Using Indigenous Métissage as a research praxis to braid and weave Tsuut'ina Elders' stories, Western theories of funds of knowledge and boundary crossing, and personal experiences as an Indigenous educator to find ways of validating Tsuut'ina ninisha as a respected, honoured way of knowing, being, and learning within Tsuut'ina Nation schools. The results of this study have substantial implications for systemic changes in education for Indigenous students in reserve schools and provide new insights into boundary crossing from an Indigenous perspective. From my time with Tsuut'ina Elders, I have identified four main components of land-based learning: creating community, experiential learning, learning to care, and spiritual guidance. Community creates a sense of belonging, uniting people and harnessing everyone's knowledge and strengths. Community is identity. Experiential learning is the way Tsuut'ina Elders were taught. Experiential learning connects people to the land. Learning to care creates responsibility. Finally, spiritual guidance maintains balance and harmony with self, others, and the environment. |
| Abstractor: | As Provided |
| Entry Date: | 2026 |
| Accession Number: | EJ1497163 |
| Database: | ERIC |
| Abstract: | The purpose of this study is to learn from a Tsuut'ina Elders' perspective of land-based learning, teaching, and educational practices and how Tsuut'ina "ninisha" (way of life) should be recognized as an equal and legitimate way to educate Tsuut'ina children and youth within Tsuut'ina Nation schools. Tsuut'ina First Nation borders the southwestern boundaries of the city of Calgary. It is home to approximately 2,500 members of the community with less than 20 fluent language speakers. The primary research question is: What does land-based learning mean to Tsuut'ina Elders? Indigenous Métissage is a decolonial research methodology, a space for braiding and weaving boundary crossing, funds of knowledge, and Tsuut'ina ninisha in a respectful, reciprocal, and relational way, where educators become responsible for creating relevant and meaningful curricula. Using Indigenous Métissage as a research praxis to braid and weave Tsuut'ina Elders' stories, Western theories of funds of knowledge and boundary crossing, and personal experiences as an Indigenous educator to find ways of validating Tsuut'ina ninisha as a respected, honoured way of knowing, being, and learning within Tsuut'ina Nation schools. The results of this study have substantial implications for systemic changes in education for Indigenous students in reserve schools and provide new insights into boundary crossing from an Indigenous perspective. From my time with Tsuut'ina Elders, I have identified four main components of land-based learning: creating community, experiential learning, learning to care, and spiritual guidance. Community creates a sense of belonging, uniting people and harnessing everyone's knowledge and strengths. Community is identity. Experiential learning is the way Tsuut'ina Elders were taught. Experiential learning connects people to the land. Learning to care creates responsibility. Finally, spiritual guidance maintains balance and harmony with self, others, and the environment. |
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| ISSN: | 1183-1189 |
