Lesson Plan

TEACHING RESOURCES

First Steps

Guidelines to work with Indigenous Stories

Since Indigenous peoples and their way of life have been exoticized, marginalized, and
colonized in the Western realm of knowledge systems, it is pertinent for teachers to
understand how to work with Indigenous stories. Including Indigenous stories to teach a colonizer’s language in a responsible and respectful manner is challenging. Jo-ann Archibald’s (2008) book Indigenous Storywork and Parent and Kerr’s (2020) document “Indigenous
Storywork Give Away for Educators” have been invaluable guides in my journey as a non-Indigenous, racialized educator in creating this curriculum. I draw on the teachings of
‘Storywork’ guided by respect, reverence, responsibility, reciprocity, holism, interrelatedness,
and synergy (Archibald, 2008). 

As teachers read the stories, they are encouraged to connect the narratives and cultural
teachings to their roots in the land. Archibald (2008) emphasizes the importance of patience
and trust to listen to stories. The act of listening to stories goes beyond merely hearing the
words, the stories should be told in a way that listeners should be able to visualize the
characters and the actions. As the Elders say, it is important to listen with “three ears: two on
the sides of our head and the one that is in our heart ” (Archibald, 2008, p. 8). Essentially, we engage with Indigenous stories in a synergy - the teacher as the storyteller, the students as
our active listener,  and the story itself that offers important teachings. 

In many Indigenous communities in Canada, the storytellers are trained from childhood,
which can be daunting for educators who do not consider themselves skilled storytellers.
A gifted storyteller has the ability to help their listeners visualize the story and its characters,
making the narrator seem like part of the story. Lorna Mathias, a Nisga First Nations educator, observed during her graduate studies that her students noted several key traits of good storytellers: changes in intonation, expressive voice, physical actions, and most pertinently if
the storyteller themselves display enthusiasm about the story ( Archibald, 2008, p. 132). 

Ellen White, an elder and a gifted storyteller from the Stó꞉lō Nation of British Colombia recommends that teachers should first understand the story using visualization methods. For instance, drawing parts of story or storyboarding. She also recommends to read a page at
a time, to read between the lines, recognize the levels of meanings embedded in the story,
and immerse in the story to truly understand and value the story itself. This process would
help in becoming a good storyteller (Archibald, 2008).  

The act of telling or teaching through an Indigenous story requires a cultural framing and an understanding of the Indigenous community. Teachers are encouraged to research the communities mentioned in the units and prioritize reading texts written by the community
itself rather than by outsiders. Archibald(2019) recommends that teachers use storybooks
written by Indigenous people and learn to read and tell the stories that way. Once familiar with the stories, teachers can move to telling them without the book, but it is crucial to share the context and acknowledge the source of the story. There are cultural protocols or guidelines for working with Indigenous stories. As Archibald (2019) explains, there is a difference between traditional cultural stories and personal lived experience stories, with the latter being outside
the purview of using them as teaching stories in a public forum.

For non-Indigenous teachers like us, it is crucial to culturally sensitize ourselves to the process
of incorporating Indigenous stories in our curriculum. Providing context by showing pictures
of the authors/storytellers, and the nations they come from will help learners connect with the people and places from where the stories originated. It is also important to remind students
that many versions of oral narratives coexist, each told differently by various storytellers for
diverse audiences. Unlike Euro-Western stories which are often written for children,
Indigenous stories contain important teachings embedded within them, meant not just for children but also adults. Indigenous stories also do not follow the typical Euro-Western
structure of having a tidy beginning, middle, and end. Instead, they often end in a moment of reflection, encouraging listeners to engage personally with the story and ponder on how the
story might have ended. The meanings are often open-ended. The stories chosen for this curriculum unit reflect values for living in harmony with the territory and the land.

References:

  • Archibald, J. (2008). Indigenous storywor : educating the heart, mind, body, and spirit .UBC Press.
  • Archibald, J. (2019, August, 14). For educators. Indigenous Storywork. https://indigenousstorywork.com/1-for-educators/
  • Parent, A. & Kerr, J.(2020) Indigenous Storywork Give Away for Educators. Indigenous Storywork.com. https://indigenousstorywork.com/resources/

Stories are common to every culture, however they hold different meanings in different cultural contexts. As adults we tend to forget the stories that we heard as children from our
grandparents or parents. Gray (2012) addresses the issue of how cultural materials are now used
as forms of mass entertainment through the rise of cinema and television. Consequently, it has become more common for us to watch movies and listen to podcasts in our fast-paced technological world. Through the oral narratives, it is my attempt to reacquaint learners with the
oral tradition of storytelling.

The lessons are designed on the principle of holism, representing the interconnectedness
between the spiritual, intellectual, emotional, and the physical world that forms a whole person (Archibald, 2008). The image of a circle, used by many First Nations communities in different
ways symbolizes “wholeness, completeness, and ultimately wellness,” (p.11) involving the
individual with the family, the community and the nation. This is framed in the understanding
that we are responsible for our future generations and our ancestors, extending beyond human relations to include more-than-human beings — animals, birds, flowers, trees, rocks, land and
other beings. The goal of these lessons is to raise the ecological consciousness by using
language that is more nature-centric and critically examine the anthropocentric ways of
viewing nature. 

The lessons are designed organically, so grammar does not dictate their structure.  Students are encouraged to engage in dialogue and reflective thinking that generates language. Teachers
can choose to explain a grammatical structure at the end of the lesson based on the language generated by the students, teaching grammar organically. Alternatively, the teacher can explain the grammatical structure the next day, allowing time to prepare and recap the previous day’s learning. This approach provides an alternative to the structuralist and competency-based framework of teaching a language (Canagarajah, 2020). 

The units are organized to present alternative ways of viewing the natural world, challenging
the current utilitarian perspective that sees nature as a resource. Although the focus of the
lessons is on skills development, especially listening, reading and speaking, the purpose of
these lessons goes beyond skills development to address the spiritual and emotional
dimensions of learning from the land. Many of the activities are inspired by the concept of visual metaphors, encouraging learners to engage with the content spiritually and emotionally
(St. Clair, 2000). 

The lessons also do not suggest time-bound activities. Unlike Western understandings of time,
in the Indigenous worldview

“things happen when they are ready to happen"...time is not “structured into compartments.…
The solution is to allow for flexibility and openness in terms of time within practical limits” 

Dr. Gregory Cajete (1986) References 
  • Archibald, J. (2019, August, 14). For educators. Indigenous Storywork. https://indigenousstorywork.com/1-for-educators/
  • Cajete, G.A. (1986). Science: a Native American perspective: A culturally based science
    education curriculum. Unpublished doctoral dissertation, International College, Los Angeles.
  • Gray, J. (2012). Neoliberalism, celebrity and ‘aspirational content’ in English language teaching textbooks for the global market. In D. Block., J. Gray., & M. Holborow. Neoliberalism and
    Applied Linguistics. Taylor & Francis Group.
  • St. Clair, R. N. (2000). Visual Metaphor, Cultural Knowledge, and the New Rhetoric. ERIC.

    UNIT 1 - Creation Stories

    Rationale
    In ELT, metaphors are often understood as a literary device that enhances the quality of one’s writing. However, metaphors are ways in which we understand life. It is hidden in the words we use. Lakoff & Johnson (2003) tell us that “metaphor is pervasive in everyday life, not just in language but in thought and action (p.3). The authors state a simple example showing how certain concepts govern how we view the world and relate to people. The cultural values of consumerism for example come from expressions like “more is better,” “bigger is better” (p.22). Hence, the accumulation of wealth and goods becomes embedded in cultures driven by the English language.

    The creation stories in this unit chosen from the Indigenous nations of Canada will introduce students to the language of ecology. The lessons also act as a way of introducing the metaphorical nature of Indigenous stories that are grounded in specific cultural values. The sources of Indigenous knowledge are the land, the spiritual beliefs and ceremonies, the traditional teachings often embedded in the stories (Archibald, 2008). In this lesson, Ss will be introduced to the phrase “All my Relations.” Thomas King, Cherokee storyteller explains,

    All my relations is a first a reminder of who we are and of our relationship with both our family and our relatives. It also reminds us of the extended relationship we share with all human beings. But the relationships that Native people see go further, the web of kinship extending to the animals, to the birds, to the fish, to the plants, to all the animate and inanimate forms that can be seen or imagined. More than that, “all my relations” is an encouragement for us to accept the responsibilities we have within this universal family by living our lives in a harmonious and moral manner ( as quoted in Archibald, 2008, p. 42).

    Level: Upper intermediate
    Number of students: 15
    Total duration: 90 mins + 90 mins

    #1 “Skywoman Falling”     - A creation story adapted from the oral tradition, and Shenandoah and George,1988 published in the book Braiding Sweetgrass by Dr Robin Wall Kimmerer.

    # 2“Creation Story” - Told by Grand Chief William Charlie from the Sts’ailes Nation, British Colombia, Canada.

    Objectives:
    • By the end of the lesson, Ss understand the values of community, relationality, generosity and sacrifice.
    • Be able to reflect on the nature of reciprocity and responsibility between humans and the Earth.
    • Be able to identify ecological metaphors.
    • Be able to narrate a story in their own words.
    Before beginning the Teacher (T) should sensitize Ss about Indigenous communities. T could start the discussion by eliciting if they know the word “Indigenous”. What do they understand by it. Do they know of any Indigenous communities from their country?

    Lesson 1 - Skywoman Falling
    Lesson Stages Objective Activity
    Lead in To understand the meaning of creation stories and remember creation stories from the students own culture.

    T to Ss -

    • What are creation stories?
    • T to create a mindmap of words that students offer.
    • Encourage students to think back on their childhood and recall stories they might have heard about the creation of the Earth - the plant, animals, water bodies and humans.
    • Invite students to walk to the board and write down the names of the stories they remember - both in their own language and English translation.
    Listening To activate memory and listening skills. Classroom seating - Circles - This is adopted from the First Nations Pedagogy(2009) of the Talking Circle.
    [firstnationspedagogy.ca/circletalks.html](http://firstnationspedagogy.ca/circletalks .html) Ts are encouraged to read the website.
    The idea is to encourage Ss to be engaged with their hearts and minds as they listen to the story. T tells the story of the “Skywoman Falling” to the students. The teacher is encouraged to tell the story instead of reading, encouraging students to pay attention to the intonation. T to refer to the Teacher’s Guide at the beginning for storytelling.
    After listening To show understanding
    • Students draw an image to share their understanding of the story. Keep it open at this stage - some students might get the main idea, some might have drawn specific sections of the story. Drawing can be rough, the idea is not to judge art skills.
    • Students then share their visuals in the Talking circle. T to introduce the phrase “All my relations” and its significance. “All my relations” acknowledges the kinship between humans and other beings, and keeps the connection of the circle going. Encourage Ss to think of their own phrase that connects them to one another. If any student is hesitant at this stage, encourage them to say “that phrase” to keep the circle going.
    • T reads the story again and this time as the students listen they create a story map. On the other side of the same sheet of paper, students sketch a sequence of the story a series of 5-6 images. Ss link these images/drawing with arrows.
    Reading To comprehend the story and learn new vocabulary.
    • T to handout copies of the stories to the students. Ss read the story silently.
    • As ss read, they underline 3-4 words they find new or difficult. T to encourage Ss to find nature-centric words. Ss find out the meanings using a dictionary/ google translate. Ss should be free to write the meanings in their own language.
      Divide the class in groups of 3-4. Each ss from the group (depending upon time) chooses at least 2 words to explain to their group members. The Ss should not say the word, but explain the meaning in their own way, the group members then try to find the words in the story. They can give each other clue in terms of paragraph number.
    Speaking Discussion questions

      Ss to discuss the questions in pairs, followed by WCFB.

    • What values does the story remind us of?
    • Why did the animals sacrifice themselves for a human?
    • What do you think of the Skywoman’s gesture of the gift bundle?
    Freer Task - Speaking Telling a creation story Referring to the story map Ss had created earlier, T asks the Ss to create a story map of the creation story from their own culture. Give Ss time to prepare. Ss in pairs now tell the story to each other. Encourage students to use the vocabulary they learnt from the story “Skywoman.” The activity could be done in groups of 3-4 as well, depending upon time.
    Feedback Reflection T to elicit the values Ss learnt from the story.
    T to elicit new vocabulary the Ss learnt.
    What did the Ss learn about storytelling? How did they feel after sharing stories from their own culture?
    Lesson Stages Objective Activity
    Lead in To reflect on the nature of relationship humans share with the natural world. Ss are seated in the Talking circle again. Ask students to share their understanding of the interactions between humans and more-than human beings. They can think of both positive and negative interactions based on their cultural understanding and experiences. Encourage them to think on their personal experiences.
    Note: T might across complex areas like pet animals, domesticated animals and animals in zoos. All these forms do reflect on the nature of humans keeping animals captive either for entertainment, emotional support, food etc.
    Reading To understand the story. To practice reading and pronunciation skills. T to handout copies of the story.
    Read the text aloud with Ss taking turns. Discuss the central themes of the story - the origin of the world, the evolution of life, the interdependence of all living things, and the responsibilities humans have towards nature.
    After reading task To show understanding through art.
    • Divide Ss in groups of 3-4. Ss are given a large piece of paper.
    • Instruct each group to draw a large web. At the center, write "Sun and Moon's Love”
    • Ask students to branch out from the center, adding key elements of the story (e.g., creation of the world, different forms of life, human dependence on nature).
    • Around the web, students should write the responsibilities humans have towards nature as described in the text (e.g., respect, taking only what you need, sharing).
      Note: Ss are free to choose their own visual form of representation. This is a suggested activity. The central themes should be the focus of the visual.
    Speaking To explain the art to the class. Ss in groups explain their visual representation of the story.
    Feedback Reflection Encourage ss to think and share on how the teachings in the text can be applied in modern life. T to help with language where necessary.

    Rationale
    Globalization has led to the easy movement of commodities across the world. Human beings as consumers find things from remote corners of the world in supermarkets with relative ease. This unit allows the Ss to reflect on where and how the food they eat come to them. As Harrod (2000) says, “in urban centers, many generations of children have matured into adulthood without any primary experience of domestic animals and no practical knowledge of where food products such as milk or eggs originate” (p.xxiv). This unit also challenges Western cultural assumptions of animals as resources. The Indigenous oral traditions “are rich with examples of how animals gave their bodies to the people, often agreeing to become food because they have established kinship relations with humans” (Harrod, 2000, p. xii). These stories often show that animals are beings with agency and not passive receivers of human’s action

    Level: Upper intermediate
    Number of students: 15
    Total duration: 90 mins + 90 mins

    #1 The Bitter Reality of the Bitter Brew

    #2 “How food was given captikʷɬ” - The Four Food Chiefs     - This oral history is borrowed from Syilx Okanagan People residing in the Southern Interior of British Columbia. It tells the story of how food was given to the Okanagan nation.

    Objectives:
    • By the end of the lesson, students reflect on the food culture that is influenced by the modern world and its contribution to environmental damage.
    • Understand the values of sacrifice, generosity, responsibility and community.
    • Be able to reflect on the relationship between humans and more-than-human beings.
    • Be able to critically analyse the root metaphors of nature-centred cultures and industrial cultures.

    Lesson 1 - The Bitter reality of the bitter brew
    ```
    Lesson Stage Objective Activity
    Lead in To activate schemata Whole class discussion
    • T asks what is the beverage that is most consumed after water? How many cups of coffee do you drink in a day?
      T to show the clock on the website, (The world counts, n.d.)
      https://www.theworldcounts.com/ challenges/consumption/foods-and-beverages/environmental-effects-of-coffee-production.
      Do you know where does your coffee come from?
    • After generating ideas T can introduce the terms Global South and Global North. The Arabica coffee comes from Latin America, Ethiopia, and Kenya. The Robusta coffee comes from Brazil, Vietnam, and Uganda. Please note that there are a few other countries in the Global South involved in coffee production that is not mentioned in these sources.
    • After the introduction T generates ideas from students -
      What could be the harmful effects of producing coffee in the Global South and shipping it to the Global North? T creates a mind map of these ideas on the board.
      T could introduce the concept of food miles - coffee travels from these countries all the way to countries in the North America - US and Canada and to European countries. US seems to be the largest consumer of coffee worldwide.
    Reading To enhance reading and comprehension skills. Jigsaw reading activity (4 paragraphs)
    • Divide the students into groups of 4. Each student will receive a different reading text on harmful practices surrounding coffee farming. Label the students in each group as A, B, C, and D. Each student reads their assigned paragraph carefully.
    • Students with the same paragraph (e.g., all As, all Bs, etc.) come together to discuss the meaning of their text. This is to ensure mutual understanding of the content. Each group should then give a heading to their section based on the key ideas they understood.

    T to monitor the discussions and assist students as needed.

    How to conduct the activity

    • Regroup the students back into their original groups of A, B, C, and D. Each student shares the content of their text in their own words with their group. ```
    • After sharing, each group collaborates to recreate the complete text, arranging the paragraphs in the sequence they believe to be correct.
    Language focus To pay attention to linking words and phrases. T to elicit from Ss, what did they learn about coffee farming. This is to be followed by feedback on the correct sequence of the text. Elicit from Ss what helped them to identify the sequence. Highlight the linking words/phrases. Elicit a few more options.
    Final Task - Speaking To research and present on the source of food items Ss consume.
    • Divide Ss into groups. Each group chooses a food item they like to consume or eat frequently. They research on the framing practice, the impact it might have on the land/water, the animals, the plants, and the local community.
    • Ss then visually represent their understanding. Visual ideas - A circle, a chain, a timeline or spider diagram. Ss are free to explore ideas.
    • Ss present their research to the class through the visual created. T to remind Ss to use linking words/phrases to connect their ideas.
    Feedback Reflection T elicits from Ss what did they learn from this activity. Is it important to think about where does our food come from?
    T could also give language feedback in the form of error correction.

    This story is borrowed from the Syilx Okanagan People who reside in both Canada and the United States.

    Lesson Stage Objective Activity
    Lead In To think about the key themes of the story. Ss sit in the talking circle. Introduce the concept of a "talking piece" which will be passed around to ensure everyone has a chance to speak and be heard. A small token (like a feather, stone, or leaf) to represent the talking piece.
    T to start the sharing circle by holding the talking piece and sharing something they are grateful for in their life. E.g. "I am grateful for the trees that give us air to breathe."
    Pass the talking piece around the circle, allowing each student to share something they are grateful for. Encourage them to think about things that come from nature (animals, plants, water, etc.).
    Listening To activate listening skills. Ss continue to sit in the circle. T tells the story of the “Four Food Chiefs” to the students. It is important to share where the story comes from. T to use the right intonation, and stress to model a good example of storytelling and to engage the students.
    After Listening To check comprehension T asks simple comprehension questions to check students understanding of the story.
    E.g. Why do more-than-human beings come together?
    Who are the four food chiefs?
    Speaking To extend Ss understanding of the key values in the story. In pairs/group
    • What did you learn about the origin of food according to Syilx Okanagan Nation. Do you have similar stories in your culture?
    • The Fly is the smallest creature in the story, who was given a chance to share his/her opinion. Can you share a time when you felt nervous to share your opinion and why?
    • Why is the Fly’s song important?
    • Why do some cultures around the world offer thanks to the food they are eating? Do you have similar cultural practices? What is it called?
    • Do you think in today’s modern culture we remember to practice our traditional cultural knowledge? Why or why not?
    Reading To gain a deeper understanding of how the story is connected to the Syilx Okanagan People. T to provide handout of the story. Ss read the story silently and complete the table in pairs. An example has been given.
    Instruction for T - The students at this stage, might not comprehend the values as they come from Okanagan Nation. Ss at this stage could offer their understanding. Encourage them to share their cultural connection/meanings with these plants and animals, if any. T to provide details during the feedback stage.
    Speaking To engage students in a discussion that deepens their understanding of the themes in the story and enhances their speaking skills. Index cards with the questions written on them. Divide the students into pairs.
    Give each pair an index card with one of the three questions:
    • How do these four chiefs ensure a balanced, nutrient-rich food source for human beings?
    • How does this story broaden your understanding of the relationship between land, water, more-than-humans, and humans?
    • Notice how the four chiefs interacted with each other to solve a problem. What does this tell us?
    After each pair discusses the given question, bring the whole class together.
    Facilitate a class discussion based on the pairs' presentation of ideas. Use follow-up questions to deepen the discussion:
    • For the first question: Why do you think it was important for the chiefs to offer a variety of food sources?
    • For the second question: Can you think of other stories or traditions that emphasize the connection between humans and nature?
    • For the third question: How can we apply the chiefs' problem-solving approach to our own lives?
    Feedback Reflection Elicit from Ss the importance of collaboration, respect for nature, and the wisdom we can gain from traditional stories. Encourage students to consider how they can apply the lessons from the story in their own lives and communities. Encourage students to think about how they can incorporate gratitude and respect into their daily lives, not just for people, but for nature and all the gifts it provides.

    Rationale
    In today's globalized and modern context, land is often seen merely as property or a commodity. The evolution of urban development has further distanced people from their connection to the land. However, land is far more than a physical asset; it is intrinsically linked to the concept of Mother Earth and serves as the foundation of all we need. This unit draws on the perspectives of Styres et al. (2013), emphasizing that land encompasses water, earth, and air, and is viewed as a dynamic and spiritual entity that extends beyond physical boundaries. It is an essential component of human and cultural identity.

    The influence of Western globalized practices has spread across many countries, prompting people to move in search of better employment opportunities. This quest for an improved lifestyle often results in a sense of rootlessness. Through this unit, students will have the opportunity to reconnect with the landscapes of their birth or childhood, fostering a deeper understanding and appreciation of their origins.

    Level: Upper intermediate
    Number of students: 15
    Total duration: 90 mins + 90 mins

    #1 Stories in the landscape     - The concept of story blanket has inspired this lesson. The story blanket has been generously shared by the Sts’ailes Nation in British Colombia, Canada.

    #2 Human-landscape

    Lesson objectives:
    • By the end of the lesson, Ss will broaden their understanding of the term land.
    • Understand the connection between humans, cultures and the natural environment.
    • Be able to use nature-centred vocabulary.

    Lesson 1 - Stories in the landscape

    Lesson Stage Objective Activity
    Lead In To understand the concept of land. T writes land in the middle of the board/ mind map software and invites students to write words/phrases they associate with the meaning of land.
    Speaking To explore the land Ss are from. Ss in pairs discuss:
    Where are you from?
    What do you know about the place?
    What do you know about the land?
    Make a list of plants that you know in your area or in general.
    Which of them are used for food or medicinal purposes?
    Which animals or plants are native to the land where you are from? What do you know about them?
    Vocabulary To help students articulate the geographical features of a land.
    • T shows on the PPT/screen the description of Syilx Okanagan nations description of their territory.
      “The territory of the Syilx people is a diverse and beautiful landscape of deserts and lakes, alpine forests and endangered grasslands. Okanagan-Syilx territory extends over approximately 69,000 km2 and contains the highest concentration of rare and threatened endangered species in British Colombia ” (Cohen & Chambers, 2016, p.28).
      This description is borrowed from the book That Which Gives Us Life written by the Okanagan Nation Alliance.
    • Elicit from Ss words that describe the geographical features of the Okanagan territory - desert, lakes, alpine forests, grasslands.
    • T should clarify alpine forest and grasslands by showing pictures. T could also clarify at this stage the meanings of endangered, threatened, species. These are examples of scientific use of language. T to generate more vocabulary that could be used to describe a landscape.
    • T could choose 4-5 words from this list and provide them to the students. If it is a strong class, T could ask them to refer to the website. Capitalize My Title, (2023)
      https://capitalizemytitle.com/landscape-words/
    Writing To help students describe the land they are from. Using the above definition as an example - Ss are asked to write a description of the land from where they are from. T to walk around and help with sentence structure and other language related errors.
    Speaking To create comprehension questions. Show the picture and ask ss to frame discussion questions to understand the image. Pic given in Teacher resource,
    E.g. What do they think it is?
    What does it show?
    What do the blue-dotted lines represent? What significance could it have for the Sts’ailes nation?
    T elicits the questions and writes on the board. Giving language feedback as necessary. Ss in pairs now brainstorm ideas and answer these discussion questions. T elicits response from the Ss and provides the answers as a whole class discussion.
    Vocabulary To generate land-based/nature-based vocabulary. This activity will generate vocabulary related to nature and cultural understandings of nature. Some of the phrases might seem simple but the collocation is significant to explain how nature and people are related.
    T should make a note of the words on the board for Ss to take notes as this would be required for a later activity.
    Task To create a cultural and ecological map.
    • Remind students of the discussion questions from the lead-in stage.
    • Ask students to create a map to understand their place and land, focusing on natural elements and their cultural significance. Note that this task may be challenging for students from urban communities or those who have never interacted with nature.
    • Support the students by asking them to research the natural landscape before urbanization.
    Speaking To share the maps. Ss are invited to join the talking circle to show their cultural and ecological maps to other students. They should first read the description they had written earlier, followed by description of the map. The students would be encouraged to use the vocabulary they learnt from the previous activity.
    Feedback Reflect What values did they learn from the story blanket created by the Sts’ailes nation? How did creating the map help the ss to build a relationship with the land they live on?

    This lesson is adapted from the research work done by Dr Chelsey Geralda Armstrong who is a faculty at Simon Fraser University. She is a historical ecologist and ethnoecologist, and teaches Indigenous Studies course at the university. Please refer to her blog Armstrong (n.d.) “Historical Ecology of Ancient Forest Gardens.”

    The listening task resource has been borrowed from the University of California. Video titled : “The overlooked solution to deadly wildfires in California” Fig.1 by University of California, (2022)
    Watch the video
    Lesson Stage Objective Activity
    Lead In To activate schemata, to elicit vocabulary. T shows two pictures on the screen and asks the Ss to share about what they notice about the pictures.
    Students might point out the different looking trees- the size, the shape, lack of thick vegetation, etc.
    T to share these are from the British Colombia region.
    Pre-reading To generate ideas. T to elicit what are forest gardens - food systems that are planted in a forest.
    Students discuss: what might be the ecological benefits of forest gardens?
    T elicits a few responses and then gives the text on Forests gardens.
    Reading, Listening and Vocabulary To learn about the practice of Indigenous forest gardens. T to create 3 stations.
    Divide the class in 3 groups. T to provide access to Kahoot learning activity in station 1, print out of reading text in station 2 and the video link in station 3. Allow Ss independent learning time at each station. Encourage Ss to take notes of key ideas/words and discuss within their groups as they walk from one station to the other.

    Station 1 - Vocabulary
    Station 2 - Reading
    Station 3 - Listening
    Speaking To enhance comprehension and think critically of the benefits of forest gardens. Discussion in talking circle. Referring to the blog post and video, T to generate critical thinking. Encourage Ss to use new vocabulary learnt as they share their understanding.
    • Have you seen or heard of forest fires? Share any experience that you know of.
    • How do forest gardens show the relationship between Indigenous peoples and the natural environment? Can you think of other examples where people and nature work together in a positive way?
    • What are some of the benefits of forest gardens? Why is it important to recognize the role of human management in these ecosystems?
    • How do the practices used in forest gardens (like transplanting, burning, and pruning) help both the environment and the local communities?
    Feedback Reflect T to elicit from Ss - What lessons can we learn from these practices to apply to modern agriculture or conservation?
    How can humans contribute positively towards the health of the overall ecosystem?

    Rationale
    This unit serves to deepen students' understanding of Indigenous cultures, their values, and their connection to the land and the natural world. By exploring the narratives presented in these lessons, students gain an insight of the symbiotic relationship Indigenous communities maintain with their environment. These lessons are designed to foster appreciation for cultural heritage, teach the importance of community, and environmental stewardship. Additionally, they emphasize the significance of traditional knowledge and practices in maintaining ecological balance and cultural continuity.

    Objectives:
    • To appreciate how Indigenous stories and practices convey important values and teachings.
    • To analyze how traditional practices can inform modern sustainable practices and environmental stewardship.
    • To deepen the concept of interconnectedness between human activities and the natural world.
    • To enhance listening skills in order to follow the narratives.

    Level: Upper intermediate
    Number of students: 15
    Total duration: 90 mins + 90 mins

    #1 Story of Cedar     - Narrated by Herb Rice. This story is borrowed from the Cowichan Coast Salish Nation from British Colombia, Canada.

    #2 Do you like fish?

    Lesson 1 - Story of cedar

    Lesson Stage Objective Activity
    Lead In To activate senses. Ss to be seated in Talking circle. https://www.youtube.com/watch?v=95rPwCDHOCE
    Play the first 45 secs of the video. Tell the Ss to close their eyes as they listen to the sounds.
    Pause the video
    • What sounds did they hear?
    • How does it make them feel?
    Before listening To prepare Ss to listen for specific purpose. Before listening provide the students with the discussion questions.
    • Who was Xa:ls, the transformer? Why was the individual transformed into a Cedar tree by Xa:ls?
    • Discuss the qualities and actions of the individual that led to this transformation and how these qualities are reflected in the Cedar tree.
    • How does the Cedar tree play a role in the lives of the community according to the story?
    • Explore the various uses of the Cedar tree and how it symbolizes the connection between the people and their ancestors.
    • Discuss how the story connects art and ancestral heritage with the responsibility of sharing and giving back to the people.
    • Can the idea of a community extended to the land and all that’s in it? What responsibility do you think the people have towards the Cedar tree?

      • T to clarify terms - transformation, ancestors, ancestral heritage.
    Listening To improve listening skills. Tell the Ss that they are going to listen to the story of the Cedar narrated by Herb Rice. T to also share details of the Indigenous nation. Video to be paused at 5:20 mins. T could play the video in chunks. The students should not be writing answers to the questions as they listen. They can only take note of keywords to help in remembering the story. The objective is to improve students listening skills organically, rather than focusing on the written word.
    After listening To discuss key themes and provide feedback. Ss discuss the questions in the sharing circles. The talking stick could be used for the discussion (a natural object to be used). T finishes with whole class feedback discussing the story with the students, focusing on the discussion questions, themes of community, giving, and the importance of the Cedar tree.
    Task To connect with the cultural significance of the Cedar tree and understand the value of community and reciprocity.
    • If possible, take Ss to a nearby grove or park with trees. Provide paper, pencils, colours etc.
      Ask them to sit quietly under a tree for a few minutes, reflecting on the story and thinking about how they can give back to the community. Extending the idea of a community to include more-than-human beings.
    • Ask Ss to create a visual inspired by the cedar tree and its significance. They can draw, paint, craft something to extend their understanding.
      If some Ss are struggling, give the option to work with a partner.
    Speaking To share their artwork and how it represents the themes of the story. Ss share their work with each other sitting in the sharing circle, highlighting the themes of community and reciprocity.
    Feedback Reflect T to create a classroom display with the Ss artwork.
    T to elicit how did this activity help them to connect with a natural element that might be culturally significant for the Ss community. Share how they can apply the concept of giving back in their own lives.
    Language feedback as needed.

    This lesson has been borrowed from the Okanagan-Syilx Nation.

    Lesson Stage Objective Activity
    Lead In To activate schemata Whole class or pair discussion
    • Is fish an important cultural food for you?
    • What kind of fish do you eat mostly?
    • Do you know where does it come from?
    Vocabulary To learn about fishing methods. T to divide the class in groups. Each group to be given 2-3 terms related to different fishing methods. Give some time to research.
    • Dip net
    • Gill net
    • Fishing rod
    • Fish weir
    • Traps
    • Gaff hooks
    • Spears
    • Seines
    • Trawls
    • Dredges
    Ss find out:
    • What is the method? To show pictures as they explain.
    • In what kind of water bodies are they used? E.g. large river, lakes, ponds, ocean, small streams etc.
    • Is it a traditional or a modern fishing practice?
    • Is it sustainable? Is it harmful for the marine life?
      • T to assist if Ss couldn’t find the right information or are struggling for vocabulary.
    Speaking To present the findings. Ss present to the whole class on the fishing methods allocated to them.
    Reading To learn about the Sylix- Okanagan fishing practice. Ss complete a gap-fill text as they read.
    Listening To learn about the fishing practice of Sts’ailes First Nations community. T should then move onto the listening text. This is an example of an authentic listening text. This conversation was recorded in the Sts’ailes field school organized by Simon Fraser University. Listen to this class lecture between Morgan, the professor, Samantha, the fisheries habitat biologist, and a student about salmon fishing in the Sts’ailes community.
    1st listening - Let the students listen to the conversation. After the listening, ask students what were some of the key things discussed.
    2nd listening - Give Ss the transcript.
    Ask Ss to highlight features of conversational English as they listen. Ss should also underline words they couldn’t understand in the first listening. This should be followed by a brief feedback.
    T to share - The video was shot in the Sts’ailes community. They can see an example of a modern fish weir and a slough.
    Writing To enhance comprehension and critical thinking skills.
    To enhance question making skills.     		Students generate their own questions for this task.
    • Briefly review the texts about the Sts’ailes people and the Okanagan-Syilx people with the students, highlighting key areas.
    • Divide the students into small groups of 3-4 members. Ask each group to read the texts again and come up with at least 3 discussion questions for each text.
    • Explain the process of creating questions by providing examples. Refer to the 5 Ws and 1 H. Explain that the questions can be fact based, opinion based or analytical.

      E.g. Fact - How did the Sts’ailes community keep the sloughs clear for salmon spawning?
      Opinion based - Why do you think Samantha described the events in the ocean as a "big question"?
      Analytical - Samantha says that the salmons “have a big life history.” What does it tell us about the life of a fish?
      Provide these prompts to help Ss to come with questions.
      • The relationship between people and the environment.
      • Human impacts on natural habitats
      • Historical versus modern practices
      • Challenges in environmental conservation
    • Have each group write their questions on the whiteboard. As a class, review all the questions and select the most interesting and thought-provoking ones for the interview. Help students with language as well.
    Speaking To ask and answer questions and discuss important issues. Task - Interview Divide the class in pairs. Student A - To interview student B - on the text on Okanagan-Syilx people and their fishing practice. Student B - To interview student A on the listening text on salmon spawning and sloughs at the Sts’ailes Nation.
    • Ss use the questions they created to interview each other. At least 4 questions should be chosen for the interview and a mix of fact, opinion-based and analytical questions.
    Feedback Reflect Ask Ss to reflect on how the Indigenous communities have been good stewards of the land.
    What things can the students do on a daily basis to be responsible to the land?
    Discuss how did the process of creating questions helped them in better understanding the text. Language feedback.
    Unit 1 

    Skywoman Falling

    This story has been adapted from Dr Robin Wall Kimmerer’s book Braiding Sweetgrass. She is a botanist and a decorated professor from the Citizen Potawatomi Nation in Oklahoma, USA. 

    She fell like a maple seed, spinning on an autumn breeze. A column of light streamed from a hole in the Skyworld, marking her path where only darkness had been before. It took her a long time to fall. In fear, or maybe hope, she clutched a bundle tightly in her hand. 

    Hurtling downward, she saw only dark water below. But in that emptiness there were many eyes gazing up at the sudden shaft of light. They saw there a small object, a mere dust mote in the beam. As it grew closer, they could see that it was a woman, arms outstretched, long black hair billowing behind as she spiraled toward them. 

    The geese nodded at one another and rose together from the water in a wave of goose music. She felt the beat of their wings as they flew beneath to break her fall. Far from the only home she’d ever known, she caught her breath at the warm embrace of soft feathers as they gently carried her downward. And so it began.

    The geese could not hold the woman above the water for much longer, so they called a council to decide what to do. Resting on their wings, she saw them all gather: loons, otters, swans, beavers, fish of all kinds. A great turtle floated in their midst and offered his back for her to rest upon. Gratefully, she stepped from the goose wings onto the dome of his shell. The others understood that she needed land for her home and discussed how they might serve her need. The deep divers among them had heard of mud at the bottom of the water and agreed to go find some. 

    Loon dove first, but the distance was too far and after a long while he surfaced with nothing to show for his efforts. One by one, the other animals offered to help—Otter, Beaver, Sturgeon—but the depth, the darkness, and the pressures were too great for even the strongest of swimmers. They returned gasping for air with their heads ringing. Some did not return at all. Soon only little Muskrat was left, the weakest diver of all. He volunteered to go while the others looked on doubt- fully. His small legs flailed as he worked his way downward and he was gone a very long time. 

    They waited and waited for him to return, fearing the worst for their relative, and, before long, a stream of bubbles rose with the small, limp body of the muskrat. He had given his life to aid this helpless human. But then the others noticed that his paw was tightly clenched and, when they opened it, there was a small handful of mud. Turtle said, “Here, put it on my back and I will hold it.” 

    Skywoman bent and spread the mud with her hands across the shell of the turtle. Moved by the extraordinary gifts of the animals, she sang in thanksgiving and then began to dance, her feet caressing the earth. The land grew and grew as she danced her thanks, from the dab of mud on Turtle’s back until the whole earth was made. Not by Skywoman alone, but from the alchemy of all the animals’ gifts coupled with her deep gratitude. Together they formed what we know today as Turtle Island, our home. 

    Like any good guest, Skywoman had not come empty-handed.  The bundle was still clutched in her hand. When she toppled from the hole in the Skyworld she had reached out to grab onto the Tree of Life that grew there. In her grasp were branches—fruits and seeds of all kinds of plants. These she scattered onto the new ground and carefully tended each one until the world turned from brown to green. 

    Sunlight streamed through the hole from the Skyworld, allowing the seeds to flourish. Wild grasses, flowers, trees, and medicines spread everywhere. And now that the animals, too, had plenty to eat, many came to live with her on Turtle Island. 

    (Kimmerer, 2013, p. 3-5)

    Discussion questions guide 

    1. What values does the story remind us of? 

    There is no right answer. However, T should look for understanding of values of community, relationship, generosity and sacrifice. 

    2. Why did the animals sacrifice themselves for a human? 

    - Ss might find it difficult to answer this question due to influence of modern Western understanding of the relationship between humans and animals.  In many Indigenous communities animals are considered kin who sacrifice themselves to sustain humans. There is sense of responsibility that flows between humans and the Earth. We are all part of one ecosystem. 

    3. What do you think of the Skywoman’s gesture of the gift bundle? 

    Reflecting on values of reciprocity and responsibility. 

    —————————————————————————————————————————————————

    Lesson 2 

    Creation story  

    As told by Chief William Charlie  

    Sts’ailes Nation from British Colombia, Canada 

    Before the world was here, the sun and the moon, they fell in love. They said their emotions and their feelings towards each other.  Where those feelings met was where the world was created. And at the beginning, that world was covered with water. And it was only through time and evolution that land formed. 

    And all living things were a result of the sun and the moon.  Some took different shapes and different forms. Some became the winged, some became the four-legged fur-bearing, some became the plant people and the root people, some became the ones that swim in the river and the ocean, and some became human.  

    But our story says that early in time, as humans, we needed the most support to survive. And it was all our relations that took pity on us, and they gave themselves to us -- for food, shelter, clothing, utensils, and medicine. The only thing they asked in return was to be respected, to be remembered, to only take what you need, and to share with those that are less fortunate.  

    So, all of our practices point back to that. All our ways of harvesting, grooming, looking after, taking, or giving back point back to that story. That's how we are supposed to look after all our relations.  

    We say we don't own the land; we are the land. For 1000s of years, everything that we are, comes from the land. And when we die, we go back to the land. We are this land. All of our snowoyelh, all of our laws, and all of our s’í:wes, all of our teachings, point back to this story. All of our social laws point back to the story. 

    Note: The story has been reproduced with the consent of the Sts’ailes nation. Kindly do not use for commercial purposes. Do not publish without the nation’s consent. 

    T could refer to this website First Peoples Cultural Council & First Peoples Cultural Foundation (FPCC & FPCF, n.d.) https://www.firstvoices.com/halqemeylem for the pronunciation of the Halqemeylem words. 

    Understanding the stories 

    The Indigenous stories are shaped by the values of respect, kinship and reciprocal nature towards the natural world as a whole. Animals play an integral part in the survival of the human species.

    Lesson 1  - Bitter Reality of the bitter brew 

    This article has been compiled by referring to two different sources. Key words have been underlined. T could provide a list of keywords and meanings so that the focus of the activity remains on comprehension, critical thinking and language production. 

    Handout Bitter Reality of the bitter brew

    Exploitative coffee production leads to massive deforestation . There are two types of coffee plants, those that grow in sun and those that grow in shade.

    Shade-grown coffee is better for the environment in many ways. It prevents soil erosion and provides a home for native species of plants and animals of the regions where coffee grows. The plants used for shade can also give farmers extra income. By preventing soil erosion, shade-grown coffee reduces run-off from agricultural chemicals and uses less water.

    On the other hand, sun-grown coffee is planted by clearing forests.  It leads to greater loss of rainforest and soil nutrient depletion. As sun-grown coffee plants produce nearly three times as much coffee as shade-grown plants, coffee roasting companies increase production of sun-grown crops. In the 1950s, 15% of the earth was covered by rainforest, but today it's only 6%. This remaining rainforest could disappear in 40 years because over 200,000 acres are burned each day for farming and industry. Sun-grown coffee also needs more chemical fertilizers, pesticides, and fungicides, making it one of the most sprayed crops. Moreover, these chemicals harm workers' health.


    Additionally, deforestation decreases the biodiversity of wildlife and plants. These cleared habitats become unsuitable for most species, with only a few able to survive the harmful changes. When forests are lost, the air becomes drier, and the soil and plants change.

    Burning forests and tilling the land for agriculture changes the temperature and soil chemistry. Without the forest canopy, the soil is exposed to the sun, losing moisture and becoming warmer and drier. This disrupts the balance of soil organisms like termites, nematodes, earthworms, bacteria, and fungi. Lastly, the new agricultural system that replaces the rainforest can't support the same mix of plants and organisms, causing further environmental harm. 


    Apart from habitat loss, another concern with the coffee trade is the practice of feeding coffee beans to animals and then using the excreted beans for consumption. Kopi luwak, for example, is a type of Indonesian coffee produced by feeding coffee beans to the Asian palm civet, a small mammal found in the jungles of Asia. It is the most expensive coffee in the world, selling for hundreds of dollars per pound. A single cup can cost up to US$80. Coffee producers claim the civet’s digestion process improves the beans’ flavor.

    The popularity of  “civet coffee” has led to intensive farming of the animals, who are confined in cages and force-fed the beans. It has been documented that many of the civets in the coffee industry have no access to clean drinking water, no ability to interact with other civets, and live in urine- and feces-soaked cages. Many are forced to stand, sleep, and sit on wire floors, which “causes sores and abrasions.” “It is a constant, intense source of pain and discomfort.” Civets pay a high price for luxury coffee.

    A similar process is used in the practice of feeding coffee beans to elephants.  Sadly, it’s being carried out at a “sanctuary” in Thailand, where about 27 elephants consume beans from nearby plantations.


    Finally, water pollution occurs due to waste-dumping and fertilizer run-off into water sources. Coffee produces an enormous amount of waste, “fifty-seven percent of the coffee bean is made up of contaminants which, when discarded destroy marine life in rivers and streams and harm people.”

    Coffee harvesting starts by separating the usable coffee bean from its surrounding pulp. A coffee cherry has outer layers and an inner coffee bean. These are soaked and fermented, breaking down the bean coating and leaving a slimy residue. This leftover organic matter is dumped into rivers and streams, where its decomposition uses up oxygen and kills aquatic species.

    While some governments have anti-dumping laws, these laws are not well enforced. Heavy pesticide use for coffee production also contributes to pollution. In 2005, 5 million tons of pesticides were applied to crops worldwide. Pesticide use will only increase as pests become more tolerant to chemicals. Aquatic ecosystems will keep being harmed by water pollution from soil contamination, coffee byproduct disposal, and pesticide runoff.

    Source: Varcho (2015) & Food Empowerment Project (2024)


    Lesson 2 - The Four Food Chiefs

    Context

    Kul’nchut’n, the creator visited the Tmixw, more-than-human beings i.e. the animals, plants, air, water. Kul’nchut’n sent Senklip, the coyote to prepare for the future of the Stelsqilxw, people-to-be. 

    Note: The nsyilxcən language is spoken by the Okanagan Syilx people. Please refer to the Sylix online dictionary for the correct pronunciation of nsyilxcən words  https://www.firstvoices.com/syilx (FPCC & FPCF, n.d.).

    How food was given captikʷɬ - The Four Food Chiefs

    All creation was talking about the coming changes to their world. They had been told that soon a new kind of people would be living on this earth. Even they, the Animals and Plant People, would be changed. They had to decide how the People-To-Be would live and what they would eat. The Four Chiefs were: skəmxist (Bear), n’tyxtix (Salmon), spitlem (Bitterroot) and siyaʔ (Saskatoon). They held many meetings and talked for a long time about what the People-To-Be would need to live. All of the Chiefs thought and thought. “What can we give to the People-To-Be to eat that is already here on earth? There seems to be no answer.”

    Finally, the three other Chiefs said to skəmxist, “You are the wisest and the oldest among us. You tell us what you are going to do.” skəmxist said, “Since you have all placed your trust in me, I will have to do the best I can.” He thought for a long time and finally he said, “I will give myself, and all the animals that I am Chief over, to be food for the People-To-Be.” Then he said to n’tyxtix, “What will you do?” n’tyxtix answered, “You are indeed the wisest among us. I will also give myself and all the things that live in the water as food for the People-To-Be.” spitlem, what was Chief of All-the-Roots-Under-the-Ground said, “I will do the same.” Siyaʔ was last. He said, “I will do the same.” All the good things that grow above the ground will be the food for the People-To-Be.

    Chief skəmxist was happy because there would be enough food for the People-To-Be.  He said, “Now I will lay my life down to make these things happen.” Because he was the greatest Chief and had given his life, all of the People-That-Were (the Animal People) gathered and sang songs to bring him back to life.  That was how they helped heal each other in that world. They all took turns singing, but skəmxist did not come back to life. Finally, Fly came along.  He sang, “You laid your body down.  You laid your life down.” His song was powerful. skəmxist came back to life. Then Fly told the Four Chiefs, “When the People-To-Be are here and they take your body for food, they will sing this song. They will cry their thanks with this song.” Then skəmxist spoke for all the Chiefs. “From now on when the People-To-Be come, everything will have its own song. The People-To-Be will use these songs to help each other as you have helped me.”

    That is how food was given to our People. That is how songs were given to our People. That is how giving and helping one another was and still is taught to our People. That is why we must respect even the smallest, weakest persons for what they can contribute. That is why we give thanks and honour to what is given to us. 

    Note: This oral history (or captikʷɬ) of the Syilx Okanagan Nation is an adaptation of this story and is intended for educational purposes only. No part of the text may be translated, modified, or used for commercial purposes or used in a publication without the express written permission of the Okanagan Nation Alliance.

    (Okanagan Nation Alliance, 2024)

    Handout for students 

    Food Chiefs What do they represent?What values they might represent?
    Chief skəmxist -  Black Bear Chief of all 4 legged animals The Black Bear represents the traditions and cultural practices that guide our future. It shows respect for elders and teaches us values like sacrifice, generosity, and responsibility.
    Chief siya - 

    Chief n’tyxtix - 

    Chief spitlem - 


    Answer key for teachers - The story illustrates how the four food chiefs came together as a community to solve a problem. They make important decisions to take care of future generations and their overall well-being. The story is pertinent in understanding the form of governance of the Okanagan nation. To meet the lesson objectives, the values have been adapted from within the cultural framework of the Okanagan nation. It is also an example of how stories can have multiple meanings. For a deeper understanding of how Okanagan nation values described in the lesson, please refer to this link (Simon Fraser University, n.d.).

    Food Chiefs What do they represent?What values they might represent?
    Chief skəmxist -  Black Bear Chief of all 4 legged animals The Black Bear represents the traditions and cultural practices that guide our future. It shows respect for elders and teaches us values like sacrifice, generosity, and responsibility.
    Chief siya? - Saskatoon Berry Chief of all things growing above land The Saskatoon Berry stands for creativity, innovation, and youth. It shows the importance of respecting young people and solving problems creatively by listening to other’s opinions.
    Chief n’tyxtix - Spring SalmonChief of all that is in water The Spring Salmon represents preparedness for action. It teaches us to act responsibly with other beings and consider how our actions can affect others.
    Chief spitlem - Bitterroot Chief of all Roots The bitterroot represents the connection between people, animals, land, air, and water. It shows the harmony needed between human and non-human beings for a sustainable world. It also teaches us to value things we can't see, not just the things we can see. 

    Answer key : Discussion questions:

    How do the 4 chiefs ensure a balanced nutrient rich food source for human beings? 

    This is related to the food properties of each of the food sources. 

    How does this story broaden your understanding of the relationship between land, water, more-than-humans and humans? 

    The story talks about the interdependence of species. Human beings were the last to be created according to many creation stories around the world, and are hence the weakest and needed help from other species for their sustenance. The concept of interdependence also highlights a sense of identity and responsibility associated with the environment we live in. “There is also no privileging of humans as unique in having agency or intelligence, so one’s identity and caretaking responsibility as a human includes the philosophy that nonhumans have their own agency, spirituality, knowledge, and intelligence” (White, 2018, p.127).

    Notice how the four chiefs interacted with the each other to solve a problem. What does this tell us? 

    The problem was solved by consulting four chiefs, not one. It highlights the power of community and collective thinking, challenging notions of individualism. 

    Teachers’ Resource for Lesson 1 

    This is an image of the story blanket woven by Siyam Matilda Charlie displayed at the Sts’ailes Band office. It signifies the importance of the stories of the land and their connection to the Sts’ailes community. The story blanket represents places of cultural and geographical importance to the Sts’ailes community. 

    This is one example of creative visualization of how a map can be drawn. Siyam Matilda Charlie is the knowledge holder of traditional plants and medicines. She has created a traditional 

    In Halq'eméylem language, Siyam means an elder who possess intricate knowledge of something. E.g. fishing, hunting, or medicinal plants. 

    This is one example of creative visualization of how a map can be drawn. Siyam Matilda Charlie is the knowledge holder of traditional plants and medicines. She has created a traditional plant wheel of the plants that are found the in Harrison area in different seasons. 

    Example of vocabulary that might be generated from the activity.
    E.g.
    river flows
    Water landscape
    Wholeness and balance
    Prayers and ceremonies
    Philosophy of something
    Cultural significance
    Representative of something
    Resonates something - E.g. resonates the beating of the heart ( this a a good example of metaphorical use of language and goes beyond the concept of metaphor as a structure usually taught in English language lessons).

    Explanation of the map for the teachers. Please note only specific weaves have been chosen as per lesson objectives. The explanation has been provided till 3:47 timestamp in the video. Please refer to the video link for further guidance as necessary - Storyblanketexplanation.MOV

    In this video, Chief William Charlie from the Sts’ailes First Nations, British Colombia explains the significance of the story blanket (personal communication, May 2024). Kindly note that the video cannot be shared without the express consent of the Sts’ailes nation. This video was recorded with permission by Urbashi Raha. 

    a. The red dots represent places of cultural significance, such as sites of petroglyphs and traditional oral stories.

    b. The blue dotted line represents the river that flows through the Sts’ailes territory—the Sts’ailes River and the Harrison River—emphasizing the cultural significance of the Sts’ailes as river people.

    c. The yellow circle represents drums. Sts’ailes peoples are powerful singers which is accompanied by the beating of the drums. The drums are usually circular which is representative of wholeness and balance. The beating of the drums itself resonate the beating of the heart. As an important cultural musical instrument, drums are part of prayers and ceremonies. They are made by stretching deer skin, reflecting the philosophy of using the whole animal and not wasting any part of it, since the animal sacrificed itself for humans.

    d. The brown figure in the middle is a Sasq’uet, or Sasquatch in English. These supernatural beings protect the forests from harmful activities and are an important figure in Sts’ailes culture. They can transcend between the spiritual and physical worlds.

    e. The mountain goat in brown at the top left represents the Sts’ailes people who lived up the mountain. It draws a connection to the origin stories of the Sts’ailes nation. 

    f. The blue and black weave at the bottom left is the fish weir , linked to the Sts’ailes origin story about how the upper and lower Sts’ailes people came together.

    g. The mask in red is used for sacred ceremonies. 

    h. The orange weave at the bottom of the blue diagonal lines represents the salmon, highlighting that the Sts’ailes are river people deeply connected to the water landscape. Salmon is also an important cultural food.

    i.)The yellow, red, black, and grey images at the top middle symbolize the four directions and four seasons. This sacred number represents how Sts’ailes people’s activities are seasonal, with harvesting, hunting, and fishing practices linked to the seasons (e.g., spring is for gathering and harvesting, summer for gathering, harvesting, and fishing, and fall for ceremonies).

    j.) The coil at the top right is a petroglyph, reminding the Sts’ailes people of the circle of life. One goes through life tightly coiled and then unwinds in death. The petroglyph also connects the physical and spiritual worlds. The Sts’ailes community holds ceremonies to look after their ancestral spirits, who in turn look after the physical world.


    Lesson 2 - Human-landscape
    Indigenous Forest Gardens
    Indigenous Forest Gardens


    Note: An example of periphery forests and forests managed by Indigenous peoples. Reprinted from Historical- Ecology Research by from C.G. Armstrong, (n.d.). Retrieved July 5, 2024, from https://www.chelseygeralda.com/blank . Reprinted with permission. 

    Please do not use the image for other than educational purposes. 

    Picture 1 - A forest that has coniferous trees, hemlock or cedar trees. The space in between and the thin tree trunks show logging activities. These trees are fairly young around 60 yrs old. 

    Picture 2 - This forest has different types of plants and trees. These are forest gardens which have fruit and nut trees, shrubs, herbs, root food crops and medicinal plants. In British Columbia, it is common to find Pacific crabapple, hazelnut, elderberry or cranberry and other varieties of berries. 

    T should keep pictures handy to help identify how do these trees, berries look like. 

    a. Reading - Text 

    This article is a compilation of two articles on Forest Gardens. It has been adapted to meet the requirements of English language learners. 

    Hamzah (2024) - https://www.landfood.ubc.ca/indigenous-forest-gardens-look-to-expand/

    Armstrong (n.d.) - https://www.chelseygeralda.com/blank

    Indigenous Forest Gardens 

    Forest gardens are places where food production and forests grow together, creating a healthy ecosystem. In these gardens, plants for food and medicine grow widely. The land is managed through practices like transplanting, fertilizing, and burning, resulting in forests with hazelnut, Pacific crab apple, berry crops, and root foods and medicines.

    Dr. Armstrong’s research shows that, like many Indigenous communities worldwide, Indigenous peoples in the Pacific Northwest increased the growth and productivity of plant foods near their homes. This challenges the idea that Indigenous peoples on the Coast did not manage plants and counters the view that human actions usually cause large-scale species loss. The research shows that forest gardens were managed by transplanting, gardening, burning, and pruning, providing ecosystem services for humans in the past. These gardens still provide important functions today. The increase in large-seeded fruits and animal-pollinated species shows that these places now offer important habitats for animals like bears, deer, and moose, and for pollinators.

    This research also recognizes that temperate rainforests in the Pacific Northwest are not wild and untouched. Human practices over thousands of years, along with social institutions and governance, helped shape these multifunctional and biodiverse forests, while supporting food production and ecosystem health. 

    Armstrong (n.d.) & Hamzah (2024)

    b. Video for listening task - Fig.1 by University of California (2022) &nbsp Watch the video

    c. Vocabulary - Link to Kahoot - T should familiarize themselves with the platform. Alternative is to create handouts. 

    https://create.kahoot.it/share/indigenous-forest-gardens/2a36cba1-f4ee-4aff-8b34-4e99dd4b8e8d

    • Ecosystem
    • Transplanting
    • Burning
    • Pruning
    • Temperate
    • Biodiverse
    • Pollinators

    Lesson 1 

    This documentary is narrated by Cowichan community members. For the listening task, the “Story of the Cedar” has been adapted - Watch Video

    Source: “Story of Cedar, Cedar Hat Weaving & Bark Pulling Cowichan Coast Salish” (Ives,P., & McMurray, L. (2012) 

    The project was facilitated by Maria Sampson. The video was produced by Louise McMurray and the Cowichan Aboriginal Film Festival and directed, shot and edited by Phil Ives.

    Transcription 

    Story of Cedar 

    The story of Cedar man is a lower Fraser valley story in the time when Xa:ls, the transformer was around and about, and transforming people for things that they did right and things that they did wrong. If it was their time, if they did wrong, then he transformed them to stone. 

    There was one individual, who is his community if anything happened he was aware of it almost immediately. Or he was aware that a change was going on and he prepared himself for it. He always prepared himself. If he had to cut wood or if he had to prepare food, or if he had to prepare other things for the community, he was prepared well in advance. So that when somebody would come to him and ask him for something, he would have it almost immediately. 

    When his time came that he was umm passing on into the next world, Xa:ls, the transformer came to him and said, “You’ve been such a good person in your community, always giving, always being ready, always being there that instead of transforming into the next world, what I’m going to do is transform you into the Cedar tree because the Cedar tree gives all the time.” 

    And to this day our people use every part of the Cedar tree for different parts of their lives. Then, they would build their homes or canoes or ceremonial masks, and all of their clothing would come fro the Cedar tree. One of the teachings was that you know when you portray your people’s designs, tell your people’s stories they aren’t you as an individual. They come from your ancestors and they were given to you as a gift. When you use that gift then sometimes you have to give back to the people. As an artist, I tend to know that, okay these designs are from my ancestors. They’re my gift and as I portray them, I’m portraying them, my ancestors. I’m portraying my own people and that’s one of the teachings I look at as well. Not only Cedar man but the teaching of giving back to the people. But the art as well coming from the ancestors. 

    10,000 yrs ago there was a huge flood. Our people were in huge Cedar canoes anchored to Mount Cowichan by a huge cedar rope. They were dressed in cedar capes, everything about them was connected to cedar. Cedar is all around us. The roots are deep and strong, just like our people.You can’t walk anywhere on this island that our people haven’t been. You can’t go anywhere on this this island on this level, at any rate of elevation where Cedar isn’t growing. 

    I would say to people to find just a big Cedar tree, a little Grove that you’re comfortable with, and just go and sit under it for couple of hours a week. And you’ll start finding yourself becoming more and more rooted to your community.

    Lesson 2  - Do you like fish?

    Handout for students 

    Complete the gap fill exercise with the words from the box. 

    Fishing in Okanagan-Syilx Territory 

    For thousands of years, the Okanagan-Syilx people fished in their traditional _________ along the streams, lakes, and rivers. The fish are ready to _________ at different times of the year.

    Spring salmon or Chinook, the Chief of All the fish and Aquatic Communities, is the first to come up in the _________. The spring salmon is joined by sockeye, coho, chum, and pink salmon through the spring, summer, and fall .

    In the spring, the lake trout _________ in the creek when the runoff water turns the creek dirty, and there are suckers in lakes and creeks. Trout are caught all year _______. In the summer, there is the chinook . In the fall, Okanagan-Syilx traveled south to Okanagan River, and north to Salmon River. In the winter, lingcod, a long tapered fish, are caught in the lakes. For thousands of years, the Okanagan-Syilx have _________ harvested a wide variety of fish.

    The rights and the ___________ of the Okanagan-Syilx people to fish include _______ ______ of the water and knowing where, when, and what to fish. It also includes fishing methods and how to prepare and _________ fish.

    In the 20th century, the _________ of dams on the Columbia and Okanagan Rivers destroyed the Okanagan-Syilx salmon fishery through pollution and the destruction of the ______. Since the 1970s, the _________ of the salmon fishery has been the focus of a huge recovery effort.

    (Cohen & Chambers, 2016, p. 97)

    Answer Key:-
    • territory
    • harvest
    • spring
    • Spawn
    • Round
    • sustainably
    • Responsibilities
    • Taking care
    • preserve
    • Construction
    • Habitat
    • restoration


    Listening Text - Sts’ailes Fishing Practice 

    Link to the listening text -  Stsailes fishing.mp4 ( P.M. Ritchie & S. Zbinden, personal communication, May, 2024). 

    This video was shot in the Sts’ailes territory by Urbashi Raha with the consent of the community members and the participants in the video. Not to be used for commercial purposes. 

    Transcript 

    Samantha: …we are in the Sts’ailes and Sts’ailes members have always used these sloughs for swimming and harvesting fish, …

    Morgan (interjecting ): and bringing their canoes

    Samantha (Continues): … and bringing their canoes and all of that. I guess historically when that was more common, am sure that played a role in keeping it clean, and even like there’s beaver dams all over and ummmKim, the fisheries manager said that historically they even maintained the beaver dams by breaking them down. Umm… so I think historically just that connection right between people and land was a lot stronger. So I think more than anything it benefitted it like systems like this. Umm, yeah… so for like any streams, human impacts can be like a disturbance, like the these areas, logging or just… You know you have been into like trails, like urban trails just like the bank slopping, and that brings more sediment in. But umm, in these cases, probably the lack of human activity from the …

    Morgan (interjects) - That’s almost probably like a bigger factor and well that and the salmon together. I mean they are …( overlap, as both the speakers say something together). So there’s actually stories like it was the kids job often times to keep the sticks out, and kinda keep sloughs clear for moving salmon. And then there’s a lot of protocols around when not to harvest and where not to harvest and often sloughs, when females would spawn that would be kinda of prohibited area. So you can never harvest like the females, especially when they are in the sloughs. Umm..so those types of protocols would have supported the larger numbers of people who kept the salmon kinda of moving in and creating those redds. So there’s all sorts of interventions and of course these were like part of the whole navigational system. So they were pretty motivated to keep these sloughs clear. 

    Student - Could I ask what has affected the salmon population right now, in this area?

    Morgan - That’s a big question. 

    Samantha - In this area? Yeah…its hard to like think it off like this area coz rely on…they have big life history from where they come spawn here and then they leave as juveniles to the ocean. What happens in the ocean is kinda like a big question mark. Right and then they all come back here. Like here we have tonnes of ground water sloughs where chum coho like to spawn in the smaller areas. The loss of those through development and… 

    T can stop at timestamp 4:13


    Example questions for the task 

    1.Sts’ailes People:

    • How did maintaining beaver dams benefit the environment historically?
    • What are the differences between traditional and modern impacts on sloughs?
    • Why are certain areas and times restricted for salmon harvesting?

    1. Okanagan-Syilx People:

    • How did the seasonal fishing practices of the Okanagan-Syilx ensure sustainability?
    • What responsibilities did the Okanagan-Syilx people have in managing their fishing practices?
    • How did the construction of dams impact the salmon population, and what recovery efforts have been made?
    Discussion questions to help students generate critical thinking for the interview task. 

    Okanagan-Syilx Nation:

    How did the traditional fishing practices of the Okanagan-Syilx people ensure the sustainability of fish populations?

    Discuss the different fish species harvested throughout the year and the methods used by the Okanagan-Syilx people to maintain healthy fish populations.

    What responsibilities do the Okanagan-Syilx people have in their traditional fishing practices, and how do these responsibilities impact the environment?

    Explore the importance of taking care of the water, knowing when and where to fish, and the methods used to prepare and preserve fish. Discuss how these practices help sustain the ecosystem.

    What were the major impacts of dam construction on the Okanagan-Syilx salmon fishery, and what efforts have been made to restore it since the 1970s?

    Examine the effects of pollution and habitat destruction caused by dam construction and discuss the recovery efforts aimed at restoring the salmon fishery. Consider the challenges and successes of these efforts.

    Sts’ailes Nation 

    How did the historical relationship between the Sts’ailes people and the sloughs benefit the environment, and what practices did they follow to maintain it?

    Discuss the connection between the Sts’ailes people and their land, focusing on activities like maintaining beaver dams, keeping sloughs clear, and following harvesting protocols.

    What are some human impacts mentioned in the conversation that have affected the sloughs and salmon population? How do these compare to the historical practices?

    Explore the differences between historical and modern human activities, such as logging and urban trails, and their effects on the environment and salmon population.

    What challenges are mentioned in understanding the current salmon population in the area, and why is it difficult to pinpoint specific causes?

    Discuss the complexities of the salmon's life cycle, including their journey to the ocean and back, and the unknown factors affecting them in the ocean. Consider how these challenges complicate conservation efforts.