Introduction
The Ochapan research project sheds light on Indigenous Elders and their impact on urbanized children. Indigenous people are known for their tight bond with communal traditions, beliefs, and roles. As a result, urbanized children who are lost and do not feel a close connection with their roots are guided in their path of acquainting with their heritage. The goal of the project was to examine the influence of the Elder on such children and determine thoughts and insights of both children and Indigenous Elder. The analyzed project later indicated that Elders symbolized the spiritual influence in the classroom that served as a tremendous motivational tool and also provided students with an opportunity to interact on a profoundly emotional level.
Research Method
Indigenous Elders have one of the most vital roles in their communities since they mainly educate children about spiritual, mental, and physical matters. In order to obtain credible information and opinions of Elders on the impact of their work, the researchers used a method of interviewing (Fayant et al., 2010). The interviews were divided into two parts, where the first part included the interview with the Elders and the second part the conversations with children (Fayant et al., 2010). The researchers used vis-Ă -vis interviews or informal talking circles to gain more in-depth information on the topic (Fayant et al., 2010). Similarly, children were divided into two groups, elementary and high school, where children had an opportunity to share their perceptions.
Components of the Project
In order to group the information in a logical way, the research project was split into several parts. The first part, Elder Perspectives, provides common teaching and guiding approaches of the Elders (Fayant et al., 2010). Additionally, this section covers Indigenous protocols described further in this analysis. The next part, Student Perspectives, provides an insight into the impactful cooperation of Elders and children (Fayant et al., 2010). The latter were asked about their experience with the Indigenous wisdom contributors. As a result, the further parts are focused on Elder and student recommendations followed by personal recommendations of the researchers, all on the matter of strengthening and supporting the input of the Elders (Fayant et al., 2010). The main goal of researching the impact of the Indigenous Elder’s teaching was carried out through a series of interviews and gathered qualitative data.
Ethical Considerations
The given research project shares some ethical considerations when interacting and working with the Elders. These considerations include based understanding of their limitations and abilities, as well as supporting and respecting their way of teaching. This way helps maintain their presence and help, which is part of their Indigenous protocol. By adhering to the listed below ethical considerations, one can help both urbanized children and wise Elders willing to guide them.
The first mentioned ethical consideation is to understand the Elder’s abilities, requirements, limits, and skills in terms of job responsibilities. The Elders’ work is sometimes so effective that they are sought at many institutions (Fayant et al., 2010). The Elders, on the other hand, informed surveyors that they had their own workplace interests. Since some of the Elders are historians or treaty specialists, they wish to communicate openly with older learners (Fayant et al., 2010). Others are ceremonial specialists, artisans, or herbalists who want to be able to apply their knowledge in the proper environment. Furthermore, because some of the Elders have mobility issues, placing them in institutions without elevators may result in too much strain to the Elder.
Another vital ethical consideration has to do with Elders’ educational requirements that are being met. Elders are instructors who are frequently expected to fulfill their job in an unfamiliar setting and without the necessary materials (Fayant et al., 2010). The Elders, like instructors, need room and educational tools. Elders are adaptable and rarely impose rules, although they did express a need for a specific place as well as access to items that support their educating process, including “sweetgrass, treaty maps, cultural artifacts, etc.” (Fayant et al., 2010, p.14). This can ensure that the Elders are capable of communicating their thoughts properly.
The last consideration is to encourage elder career progression. Elders enjoyed the time they devoted to participating in the study. It allowed them to exchange information and share their thoughts and feelings, integrating with the EIRP (Fayant et al., 2010). They mentioned a need for more interaction as well as occasions to visit and learn from other Elders. Furthermore, they valued and frequently took advantage of invitations to attend professional development courses provided by the institutions.
Indigenous Protocols
In Indigenous communities, colonization shattered communal and social bonds. However, the Elders preserve their knowledge of many protocols and strive to pass their knowledge on to other generations. Indigenous protocols refer to traditions and beliefs that unite the community. Among the most common Indigenous protocols are integrity, gender roles, welcoming attitude, respecting culture and heritage, and sharing. The most significant protocol among the Indigenous communities is the desire to share beliefs and information.
One of the Indignous Protocols is that Elders promote independence, and their traditional teaching ideas differ significantly from those derived from a Western viewpoint. Indigenous cultural schooling is learner and community-oriented, akin to constructivist concepts. It entails taking risks, learning by observing and then acting, and requiring the student to take accountability for their own education (Ermine, 1995). Children might be passive receivers of learning in classrooms at times. The Elders urge them to be more autonomous and to consider themselves as actors of their own schooling experience, knowledge, and future in small and gradual ways. According to what one of the Elders said while talking about history, philosophy, and construction of tipi, Elders did not help children (Fayant et al., 2010). In fact, students achieved everything with their efforts only with mental support of the Elders.
Elders also advocate for native methods of learning and thinking. Elders serve as role models and have extensive knowledge of Indigenous heritage, language, traditions, and opinions. Aboriginal instructors can assist pupils in navigating the seas of modern schooling when they are there. Nevertheless, there is still a shortage of Indigenous instructors in relation to the expanding numbers of Indigenous students (St. Denis, Bouvier, & Battiste, 1998). Elders can help kids interact with the material and serve as cultural bridge-builders between the students and the school (Sparks, 2000). They uphold and instill indigenous ideas and practices while also explaining the importance and practices underlying such traditions and beliefs to non-Indigenous pupils.
Furthermole, it is important for Indigenous people to build their identities. Many Aboriginal children have been estranged from the schooling system due to a lack of Aboriginal material and viewpoints in the previous schooling. Many Indigenous students find it difficult to harmonize “who they are with what, where, and how” they learn (Fayant et al., 2010, p.4). The traditional lessons of elders eliminate widespread misconceptions and preconceptions about Indigenous populations. In their contacts with students, elders exemplify good Aboriginal ideals. Elders are well-versed in previous struggles and seek to help pupils find their place in today’s educational system.
Learners gain emotional assistance from elders. The Elders told the interviewers that in addition to educating, holding rituals, and advising instructors, they also provide vis-a-vis and group counseling to pupils (Fayant et al., 2010). This can happen in a community room, such as the teacher’s lounge or library (Fayant et al., 2010). Occasionally, Elders have accessibility to and exclusive usage of particular areas at a school.
As has been mentioned, sharing wisdom and information is a custom in Aboriginal communities. Subsequently, Elders indicated a wish to foster pupils’ emotional and spiritual as well as academic components. Furthermore, in their opinion, all elements of kids’ life must be addressed at the same time. Even though many institutions employ on-site counselors, Elders are usually more aware of local problems and may have firsthand information about the challenges that certain families may encounter (Fayant et al., 2010). This acquaintance with student concerns appears to aid in the facilitation of an authentic and genuine discourse between Elders and children.
Another feature of the Indigenous way of being is to create a secure, pleasant and inviting environment. Elders shared the intimate, loving, and reciprocal ties they had worked hard to create with children during the sharing circles. They discussed how they saw all of the pupils as part of their family and urged them to use the kinship words Kohkum or Moshum, which means grandfather (Fayant et al., 2010). They talked about how important it is for pupils to feel safe and like they are welcomed at school. They displayed an excellent grasp of the issues that kids encounter both within and outside of school, and they emphasized the significance of building an atmosphere that promotes students’ development and openness.
What is also noteworthy is that Indigenous people demonstrate and promote essential skills as well as traditional male and female roles. Specific duties for residents were a crucial part of cohesiveness and sustainability in many traditional Indigenous communities. Everyone has a mission to carry and a part to play (Lipka & Mohatt, 1998). Since many urbanized adolescents have been pulled from their indigenous societies, misunderstanding about one’s position in life may frequently lead to engagement in at-risk behaviors as children attempt to find a place and a sense of belonging. Elders provide these students with alternatives. They inform the students of the power and honor that comes with community roles.
Moreover, the Elders communicate to pupils that, while survival methods have evolved, the capacity to provide for oneself and the group has not reduced in importance. They assist them in acquiring the skills and locating the resources they require to be successful in their life (Fayant et al., 2010). Elders bring a fresh perspective that is brimming with opportunities for most learners. While learners may assume that poverty, gang membership, and drug addiction are their only options in life, Elders assist foster a frame of mind in which children grow to think differently.
Elders contribute to local programs by educating about language, heritage, community, and First Nations and MĂ©tis traditions. The Elders engaged in the EIRP, the center of the analyzed research, have a wide range of experience, competence, and cultural affinity. In previous researches it was noted that teachers often omit the topics that can concern systemic racism or Indigenous rights (Goulet et al., 2009). However, the Elders skilfully cover the knowledge gaps in Aboriginal viewpoints that are left when instructors do not have access to the material or resources required to aid in the learning of such perspectives. According to the children, the Elders teach children something that other instructors cannot possibly know. Learners get personal descriptions of cultural information, activities, or experiences from Elders.
Most importantly, Elders serve as role models and promote the significance of spiritual wellbeing in schooling. Throughout the interactions in the given study, several of the children expressed gratitude for the opportunity to participate in school ceremonies (Fayant et al., 2010). The Tawow, or greeting ritual, was one event that was thoroughly examined (Fayant et al., 2010). The Elder who leads the ritual utilizes it as a vehicle for both instruction and involvement. In an auditorium, children in grades nine and ten gathered. The Elder officially welcomes them to the school and presents them with a rock. The rock represents their power, passion, and growth, and the Elder asks them to look after it for the rest of their school years.
As a result, both Indigenous and non-Indigenous children expressed gratitude for the ritual, which served to alleviate some of their concerns about starting a new school. The students believed that at this moment, they not only learned some Native ceremony etiquette but that they were also introduced by a person who exuded genuine warmth and care for them. Children learned about Indigenous beliefs and wisdom through various rituals, such as smudging, and were taught how to adapt them to their studies and relationships with others.
Plan and Design of Research Model
The analysis of the given research project was based on the descriptive model. During the study of the paper, the main objectives were to determine the methodology, principal components, ethical considerations, and Indigenous protocols. The key variables were the research findings in the sections of Elder and student perspectives and recommendations. With the help of these interviews, it was possible to extract crucial qualitative data and create a clear image of Indigenous Elders and Aboriginal communities.
Conclusion
Hence, the given research project concentrates on the Elder’s way of teaching and the impact of their guidance. In order to carry out the study with precision, the researchers conducted multiple interviews with the Elder and children of both high school and elementary school. With the help of such a method, it was possible to gain insight into the experience and opinions of both groups. The project was then divided into several parts, including Elder and students’ perspectives and recommendations. During the analysis of the project, it was possible to determine Indigenous protocols. The results of the study show that the Indigenous community has strong bonds, shares accumulated wisdom, values integrity, gender roles, respects culture and heritage. Additionally, it was found that among the ethical considerations are supporting and showing one’s understanding of Elder abilities, requirements, limits, and skills.
References
Ermine, W. (1995). First Nations education in Canada: The circle unfolds. University of British Columbia Press, pp.101-112.
Goulet, L., Pelletier, J., Pete, S., Racette, C., Longman, S., Goodwill, K., & Fayant, R. (2009). Asokan (the bridge): Teachers’ work with Elders. Web.
Fayant, R., Goulet, L., Pelletier, J., Racetta, C., Longman, S., Pete, S., & Goodwill, K. (2010). OCHAPAN: Perspectives of elders and students on the elders in residence program. Dr. Stirling McDowell Foundation for Research Into Teaching.
Lipka, J., Mohatt, G. V., & the Ciulistet Group. (1998). Transforming the culture of schools: Yup’ik Eskimo examples. Lawrence Erlbaum Associates.
St. Denis, V., Bouvier, R., & Battiste, M. (1998). Okiskinahamakewak – Aboriginal teachers in Saskatchewan’s publicly funded schools: Responding to the flux. Saskatchewan Education.
Sparks, S. (2000). 20 ways to utilize Native American Elders in the classroom and school. Intervention in School and Clinic, 35(5).