Module 5: Indigenous Excellence, Resistance, and Revitalization
Resistance and Decolonization: Part II The Resurgence
This was a really interesting exercise - we all took away really unique and different pieces of information and learning. We were going to pare it down, but decided there was merit to leaving the bulk of our learning and research for others to explore. It will be interesting to see how other groups synthesis their information. Enjoy!
Dee Robb:
The Decolonization Handbook (n.d.) outlines critical strategies for Indigenous resurgence in education, emphasizing community-led approaches to reclaim cultural sovereignty. Part II: The Resurgence focuses on dismantling colonial frameworks through revitalizing Indigenous knowledge systems, languages, and land-based pedagogies. Below is a synthesis of key themes and actionable steps for educational integration.
Key Themes in Part II: The Resurgence
- Reclaiming Indigenous Knowledge Systems
- Centering oral traditions, storytelling, and intergenerational learning as foundational to Indigenous education.
- Critiquing Eurocentric curricula that marginalize Indigenous histories and worldviews.
- Language Revitalization
- Highlighting the role of language in preserving cultural identity, with examples of community-led immersion programs.
- Land-Based Education
- Advocating for experiential learning tied to traditional territories, fostering environmental stewardship and spiritual connections.
- Challenging Colonial Structures
- Addressing systemic inequities in education policy, funding, and institutional governance.
Integration into Education Systems
General Recommendations
- Curriculum Reform: Embed Indigenous perspectives across subjects (e.g., science, history) using resources co-developed with local communities.
- Professional Development: Train educators on decolonization frameworks, cultural humility, and trauma-informed practices.
- Policy Advocacy: Support Indigenous-led initiatives for self-determination in education, such as tribal schools or language revitalization grants.
Elementary School Applications
- Storytelling & Cultural Activities: Introduce age-appropriate Indigenous stories, art, and ceremonies to foster respect for diverse worldviews.
- Land-Based Learning: Create outdoor classrooms for activities like planting traditional medicines or mapping local ecosystems.
- Language Exposure: Partner with Indigenous elders to teach basic vocabulary through songs, games, or bilingual signage.
References
Federation of Post-Secondary Educators of British Columbia. (n.d.). Decolonization Handbook. https://fpse.ca/sites/default/files/news_files/Decolonization%20Handbook.pdf
Christie McRae
What is Indigenous Resurgence?
Indigenous resurgence refers to the revitalization and reclamation of Indigenous cultures, communities, and ways of life according to their own values and systems, rather than through imposed government frameworks. As scholar Leanne Simpson expresses, resurgence involves not just survival but also transformation and the pursuit of better futures (Glossary, 2025).
Key aspects of resurgence include:
- Indigenous peoples reclaim their futures by practicing traditional knowledge, languages, ceremonies, and governance.
- The creation of self-sustaining communities that nurture the transmission of teachings and values across generations.
- Building strong inter-nation relationships among Indigenous peoples, sometimes with the involvement of non-Indigenous allies who respect Indigenous leadership and support decolonization (Glossary, 2025).
Resurgence also acknowledges that colonialism continues to exist in modern society, working to erase Indigenous presence and perpetuate colonial ideas. Rather than waiting for external change, Indigenous communities are actively forging their own paths to reclaim what has been lost and create what they need (Glossary, 2025).
True decolonization requires confronting this history of colonialism’s roots in the violent displacement of Indigenous peoples from their lands and relationships, and education plays a vital role in reconnecting Indigenous people with their land and knowledgeable Elders (McFarlane & Schabus, 2017).
Dechinta Bush University demonstrates this model, serving as a partnership between Indigenous communities, Elders, and the University of British Columbia (McFarlane & Schabus, 2017).
- Students are immersed in land-based learning, acquiring knowledge of Indigenous law, history, and practical skills like trapping and medicine gathering, all guided by local knowledge-holders.
- Experiential learning can encourage a deeper understanding of the impacts of colonialism and can strengthen community ties by involving children, families, and Elders.
- The program illustrates the potential for genuine self-determination among Indigenous peoples, although they must be rooted in specific cultures and contexts despite challenges such as funding and institutional connections persist, Dechinta remains committed to Indigenous values.
- A powerful model of education that heals and reconnects individuals with their culture and land, inspiring hope among Indigenous individuals to replicate such initiatives in their own communities (McFarlane & Schabus, 2017).
As educators we can integrate Dechinta's insights into mainstream educational contexts when we consider these approaches in the classroom (Dechinta, 2024):
1. Engaging families and community members in classroom activities, inviting them to share stories or cultural practices.
2. Developing lessons that extend beyond textbooks, incorporating hands-on, creative, and reflective activities that connect to students' lived experiences.
3. Working with Indigenous Elders or leaders as integral parts of the teaching process, recognizing their expertise as central rather than supplementary.
4. Encouraging ongoing partnerships with local Indigenous communities, involving them in planning and decision-making.
5. Incorporating storytelling, land-based learning, and oral histories as guiding principles in how Indigenous knowledge is conveyed in the classroom (Dechinta, 2024).
References
Dechinta (2024). About Dechinta, Dechinta Centre for Research and Learning, https://www.dechinta.ca/about-temp
Glossary (2025, May 22). Glossary of terms, Humanities Computing and Media Centre and UVic Libraries, University of Victoria. https://bcgenesis.uvic.ca/glossaryIP.html?ssMark=need&utm_source=chatgpt.com
McFarlane, P. & Schabus, N. (2017). *Whose Land is it Anyway: A Manual for Decolonization,* pp. 28–62, the Federation of Post-Secondary Educators of BC. https://fpse.ca/sites/default/files/news_files/Decolonization%20Handbook.pdf#page=28
April Boni:
Exploring resurgence as a generational responsibility; the central role of Indigenous women in resurgence, and the role of blockades as acts of resurgence and protection.
Reading Part II: Resurgence helped me understand decolonization not just as resistance, but as a long-term commitment to rebuilding Indigenous futures. One of the most powerful ideas I took away was that resurgence is deeply intergenerational—it’s about restoring relationships, knowledge, and responsibilities that will carry forward for generations to come.
This concept of “seven generations thinking” really resonated with me as an educator. It reframes education as something more than curriculum delivery—it becomes a space for relationship-building, cultural continuity, and future-shaping. In my BCFP12 course, I already teach a unit on resistance and justice, but this reading pushed me to think more deeply about how I can frame that unit through the lens of resurgence.
The documentary There’s Something in the Water brought these ideas to life. Michelle Francis-Denny's leadership in the fight to clean up Boat Harbour is a clear example of resurgence as intergenerational responsibility. Her activism is rooted in protecting the land and water for her children and future generations. She speaks not only from a place of environmental concern, but from a deep cultural and spiritual connection to the land. Her story shows how cultural and environmental justice are deeply connected, and how Indigenous women are leading the way in protecting both.
This leads into a second key theme that stood out to me: the central role of Indigenous women in resurgence. Throughout the handbook and the documentary, it’s clear that women are not just participants in these movements—they are leaders, knowledge keepers, and protectors of land and community. Elder Dorene Bernard, for example, brings together youth, families, and Elders in her work as a water protector. Her leadership is grounded in ceremony, spirituality, and a deep sense of responsibility to future generations. She reminds us that resurgence is not only about reclaiming what was lost, but about creating what is needed.
A third theme that emerged for me—especially through the handbook—is the role of blockades as acts of resurgence. Often misunderstood as purely confrontational, blockades are actually deeply relational and protective. They are physical expressions of care for the land and future generations. They assert Indigenous law and sovereignty in the face of ongoing colonial violence. In many cases, they are led by matriarchs and supported by entire communities, including youth. Blockades are not just about stopping something—they are about defending something sacred.
These stories and actions reminded me that resurgence is already happening—and that education can help students see themselves as part of that future. Moving forward, I plan to:
- Introduce resurgence as a generational responsibility, not just a reaction to injustice.
- Highlight the leadership of Indigenous women and Elders through storytelling, media, and classroom discussion.
- Explore blockades as acts of care and sovereignty, helping students understand them as part of a broader movement for justice and land protection.
This section reminded me that education can either uphold colonial systems or help dismantle them. I want to be part of the latter—by creating space for students to learn, reflect, and imagine futures rooted in respect, responsibility, and resurgence.
References
Mcfarlane, P., & Schabus, N. (n.d.). Whose Land is it Anyway? Retrieved June 5, 2025, from https://fpse.ca/sites/default/files/news_files/Decolonization%20Handbook.pdf#page=28
There’s Something in the Water. (2020).
Indigenous Activism
"Water is Life" and "Water Has No Flag" by Christi Belcourt
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Adjust automatic marking as read settingCanadian artist Christi Belcourt’s "Water is Life" and "Water Has No Flag," created in collaboration with Isaac Murdoch, are powerful examples of art as activism. These works were designed not for galleries, but for the front lines of resistance—carried at protests, water walks, and land defense camps across North America. They have become iconic symbols of Indigenous-led environmental movements, including the fight against the Dakota Access Pipeline and the defense of Wet’suwet’en territory.
The phrase “Water is Life” became a rallying cry during the Standing Rock protests, and Belcourt’s imagery—often featuring women, water vessels, and natural elements—honours the sacred relationship between women and water in many Indigenous cultures. These banners are not just art; they are visual declarations of Indigenous law, sovereignty, and responsibility.
"Water Has No Flag" challenges the idea that water can be owned, controlled, or divided by colonial borders. It asserts that water is a shared, sacred resource that transcends political boundaries and belongs to no one—and everyone. These messages are especially powerful in classrooms, where students can explore how art can translate ideas about justice, land, and identity into accessible and emotional terms.
Belcourt’s work reminds us that activism doesn’t always look like confrontation—sometimes it looks like beauty, ceremony, and cultural continuity. Her art is a call to action, but also a call to remember, reconnect, and protect.
References
Fields, H. (2022, January 15). Water is Life: Christi Belcourt and Isaac Murdoch Make Art for Grassroots Movements. Arts Help. https://www.artshelp.com/water-is-life/
Sports and The Arts
This was an opportunity to explore three amazing individuals: an Indigenous athlete, Gino Odjick, an actor, Graham Greene, and a poet, Sarah Lewis. I hope you enjoy these brief biographies and take time to watch Sarah's spoken word poem (the link is in the PowerPoint).
Indigenous Excellence.pptx
Healthcare and Politics
Indigenous Health at Risk
Over the past few days, I explored three powerful resources that deepened my understanding of Indigenous healthcare in Canada. The first, a policy brief from the University of Toronto, focuses on substance use interventions for First Nations, Métis, and Inuit (FNMI) populations. It emphasizes the importance of Indigenous-led, culturally grounded approaches like land-based healing and trauma-informed care. What stood out to me was how these approaches are not just alternatives—they’re essential. The brief makes it clear that colonial legacies, systemic racism, and jurisdictional confusion have created barriers that Western systems alone can’t fix. Indigenous communities need to be at the center of designing and delivering their own care.
The second article, from the First Nations Health Authority (FNHA), brought the urgency of this issue into sharp focus. It reports a staggering 7.1-year drop in life expectancy for First Nations people in BC between 2015 and 2021—most of that decline happening in just two years due to toxic drug poisonings and COVID-19. That’s not just a statistic; it’s a wake-up call. The third article, from the National Collaborating Centre for Indigenous Health (NCCIH), helped me connect the dots. It explains how Indigenous health is holistic, rooted in the medicine wheel, and includes emotional, spiritual, and community well-being—not just physical symptoms. I really connected with the section that outlined the many overlapping challenges Indigenous peoples face: from child apprehension and mental illness to food insecurity and environmental health. It also highlighted how rural and remote communities face even greater barriers to care, often having to travel long distances for basic services.
This connects locally in B.C. with the repeated closures of emergency rooms in small communities like Lillooet. In response, the T’ít’q’et First Nation created their own emergency health team—an inspiring example of Indigenous leadership stepping in where the system has failed. Together, these articles paint a clear picture: Indigenous health inequities are not just about access—they’re about values, systems, and power. Western medicine often fails to recognize Indigenous ways of knowing and healing. If we want to see real change, we need to support Indigenous self-determination in healthcare, invest in culturally safe services, and listen—really listen—to what communities are asking for. These aren’t just policy issues; they’re matters of justice, dignity, and survival.
References
Adams, P. (2024, November 16). B.C. First Nation creates own emergency health team amid repeated Lillooet er closures. BC Rural Health Network. https://bcruralhealth.org/b-c-first-nation-creates-own-emergency-health-team-amid-repeated-lillooet-er-closures/
NCCIH. (2025). https://www.nccih.ca/Publications/Lists/Publications/Attachments/316/RPT-FNIM-%20ELCC-Greenwood-EN-Appendix_Web_NIVA_2020-11-24.pdf
Policy-brief-substance-use-interventions-for-FNMI ... (2022). https://socialwork.utoronto.ca/wp-content/uploads/2022/06/Policy-Brief-Substance-Use-Interventions-for-FNMI-Populations-Final-Web.pdf
Wieman, N. (2024, February 20). First Nations life expectancy in BC drops due to toxic drug poisonings and covid-19. First Nations life expectancy in BC drops due to toxic drug poisonings and COVID-19. https://www.fnha.ca/about/news-and-events/news/first-nations-life-expectancy-in-bc-drops-due-to-toxic-drug-poisonings-and-covid-19
Journal Reflection: Indigenous Self-Representation and Social Media
Watching Marika Sila and Kairyn Potts on Reclaimed highlighted how social media can be a powerful tool for positive self-representation, especially for Indigenous youth. Platforms like Snapchat, TikTok, and Instagram allow young people to share their stories, challenge stereotypes, and celebrate their cultures in their own voices. These influencers are not only reclaiming space in digital media but also inspiring others to take pride in their identities and speak out against racism and misrepresentation.
I believe social media, when used intentionally, can empower youth to express themselves authentically and connect with others who share similar experiences. It offers a platform to educate, build community, and resist harmful narratives that have long dominated mainstream media.
Lingering Questions:
- How can educators support students in using social media responsibly while encouraging cultural pride and self-expression?
- What are the risks of tokenism or performative allyship in digital spaces?
- How can we ensure that Indigenous youth have access to the tools and support needed to tell their stories safely and confidently?
Revitalization of Indigenous Languages
Journal Reflection: Language, Identity, and Revitalization
Language is deeply tied to identity, culture, and well-being. Reflecting on my own experience, I realize how much of my cultural understanding and sense of belonging is shaped by the language I grew up speaking. It carries family stories, humour, values, and ways of seeing the world. For Indigenous peoples, language is not only a means of communication—it is a living expression of worldview, land, and community.
The videos by Lindsay Morcom and Khelsilem, and the Haida-language film, powerfully illustrated how language revitalization is an act of resistance and healing. These efforts are not just about preserving words—they are about restoring relationships, reclaiming identity, and ensuring cultural continuity. The reading from the National Collaborating Centre for Indigenous Health reinforced that language is a social determinant of health, contributing to stronger mental, emotional, and community well-being.
In my school and community, I have seen some efforts to include Indigenous words in signage or morning announcements, but these are often surface-level. I have not yet seen sustained, community-led language revitalization efforts embedded into curriculum or supported through long-term funding.
What more can be done?
- Schools can partner with local Indigenous language speakers and Knowledge Keepers to co-create learning experiences.
- Indigenous language courses should be offered and credited equally to French or other second languages.
- Language learning should be land-based and intergenerational, connecting students with Elders and the natural world.
- Funding and policy support must prioritize Indigenous-led language education and immersion programs.
Why it matters:
Language is a right. It is also a medicine. Protecting and revitalizing Indigenous languages is essential to reconciliation, cultural resurgence, and the health of future generations.
Journal Entry: Module 5 – Indigenous Resistance, Excellence, and Allyship
Module 5 marked a significant turning point in my learning journey. After spending the first four modules unpacking colonial histories, systemic injustices, and the ongoing impacts of colonization, this module shifted the focus toward Indigenous strength, resistance, and self-determination. It was a powerful reminder that Indigenous peoples are not defined by victimhood, but by resilience, leadership, and cultural continuity.
Artifacts of Learning
1. Idle No More and Indigenous Land Defenders (Podcasts)
Summary: These podcasts highlighted the strength and resilience of Indigenous communities in defending land, water, and sovereignty. Movements like Idle No More are rooted in community, ceremony, and a deep connection to land.
Why I Chose This: They helped me understand activism not just as protest, but as a continuation of Indigenous governance and relational responsibility.
Classroom Application: I will introduce students to contemporary Indigenous movements and encourage them to explore how activism can take many forms—art, language, ceremony, and community organizing.
2. How Indigenous Art Is Challenging Colonial Law by Jeffery G. Hewitt
Summary: This article explored how Indigenous artists use visual storytelling to resist colonial narratives and assert sovereignty. Art becomes a legal and political tool.
Why I Chose This: It expanded my understanding of art as activism and as a way to teach complex ideas like law, land rights, and identity.
Classroom Application: I will integrate Indigenous art into social studies and visual arts, using it as a lens to explore resistance, identity, and justice.
3. First Nations Perspective on Health and Wellness (FNHA)
Summary: This model presents wellness as a holistic balance of physical, mental, emotional, and spiritual health, grounded in culture, land, and community.
Why I Chose This: It offers a powerful alternative to Western health models and aligns with the First Peoples Principles of Learning.
Classroom Application: I will use this model to guide wellness check-ins and discussions in class, helping students reflect on their own well-being in a more holistic way.
4. Michelle O’Bonsawin and Mary Simon: Indigenous Leadership in Politics
Summary: These leaders represent significant milestones in Indigenous representation in Canadian institutions. Their work challenges colonial systems from within while staying grounded in Indigenous values.
Why I Chose This: Their stories show students that Indigenous excellence exists across all sectors and that leadership can take many forms.
Classroom Application: I will highlight Indigenous leaders across disciplines in my teaching, connecting their work to themes of sovereignty, resilience, and community care.
Creating a Lesson Plan
Indigenous Musical Excellence: Bridging Cultures through Sound
This lesson planning process was an excellent opportunity to explore how I would meaningfully incorporate Indigenous artists into my BC First Peoples 12 course. I chose to focus on the powerful role of music in Indigenous resistance, resurgence, and excellence—specifically how artists use music to build bridges between cultures and inspire both Indigenous and non-Indigenous communities.
The resulting three-day lesson sequence centres on the diverse artists like The Jerry Cans, the Snotty Nose Rez Kids, and Tanya Talaga, exploring how music can be a form of storytelling, activism, and cultural pride. Through listening, inquiry, and reflection, students are invited to engage with Indigenous perspectives in a way that is relational, respectful, and transformative.
This unit fosters self-directed learning, encourages critical thinking, and creates space for students to grow both as individuals and as a classroom community. It also supports the concept of “Reconcil-Action”—moving beyond awareness into meaningful engagement and responsibility.
By grounding the lessons in the First Peoples Principles of Learning, students are encouraged to reflect on their own identities, listen deeply to Indigenous voices, and consider how music can be a tool for healing, resistance, and connection.
CONT 926 Indigenous Musical Excellence.pdf
Inquiry Question: Building on Previous Modules
This module built naturally on the foundation laid in Modules 1–4:
- Module 1 helped me position myself as a learner and ally, acknowledging the gaps in my own education.
- Module 2 deepened my understanding of Indigenous worldviews, especially the importance of land, language, and relationality.
- Module 3 challenged me to confront colonial narratives and personal bias, and to recognize how these are embedded in curriculum and systems.
- Module 4 exposed the ongoing impacts of colonial structures like the Indian Act, residential schools, and the Sixties Scoop, and helped me understand how these legacies continue to shape Indigenous lives today.
Module 5 brought all of this together by showing how Indigenous peoples have not only survived these systems but have continued to thrive, resist, and lead.
Connection to My Inquiry Project
My inquiry question—how I can respectfully and authentically integrate Indigenous ways of knowing and being into my classroom practice—feels even more grounded now. This module reminded me that integration isn’t just about content; it’s about relationships, worldview, and creating space for Indigenous excellence. It’s also about helping students understand their role in reconciliation and allyship.
Looking Ahead
As I continue working on my inquiry project, I want to explore how to bring stories of Indigenous resistance and excellence into my classroom in ways that are empowering and respectful. I also want to reflect on how to model allyship for my students—not as a performative act, but as an ongoing commitment to justice, humility, and learning.
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