Browsing by Author "Louie, Dustin William"

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    Awakening the Mind: Indigenizing mathematics through local story
    (2020-11-03) Czuy, Kori; Steinberg, Shirley R.; Louie, Dustin William; Seidel, Jackie
    This dissertation is a story sprouted from re-connecting and re-membering my mixed Indigenous roots through a (seemingly) simple questioning of mathematics. As I began to explore the cultural components of mathematics, I became interested in the more human, holistic, community, land-based, and spiritual aspects of mathematics. This research, inspired by ethnomathematics was explored through a methodology as based on the sweetgrass braid. This braiding methodology allows multiple ways of knowing mathematics—Indigenous/land-based, personal, and mainstream—to be weaved together through equity, to guide and empower participants (Indigenous and non-Indigenous) to explore and experience mathematics through methods of observation, experience, and spirit, which are based upon an Indigenous theory of the Circle of Life. The research was explored and is presented through weaving together different methods of inquiry, experiencing, and understanding through art, story, and text. This research was guided by Treaty 7 Elders and Knowledge Keepers, who gifted stories to a class of Grade 4 students, their teacher, and myself as researcher. These stories allowed students to explore mathematics with the land, through personal history, culture, and body, while connecting to mainstream mathematical concepts. Many students who showed a disconnect with mathematics at the beginning, surprised themselves by finding and understanding mathematical concepts through the Indigenous stories, outside of the classroom, through personal experience, and on the land. From these stories arose a transformation as students began to see themselves in mathematics. By understanding through multiple ways of knowing, not only can creativity and innovation arise, but so can humility, agency, and humanity. This story created a space for a community to experience and understand Indigenizing mathematics in a class, on Treaty 7 Turtle Island, as achieved through an Indigenous methodology resulting in the sweetgrass braiding pedagogy created for and with community.
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    Exploring Aboriginal Student Experiences with Post-Secondary Education through Photography and Story
    (2019-08-15) Coble, James; Louie, Dustin William; Ottmann, Jacqueline; Pratt, Yvonne Poitras; Steeves, Phyllis; Walsh, Christine Ann; Pidgeon, Michelle
    Post-secondary completion rates are lower for Aboriginal Canadians compared to non-Aboriginal Canadians. This phenomenon has received a lot of attention in the research literature. Reports and peer-reviewed research have identified a number of barriers that contribute to these rates. Such barriers often include things like financial pressures, academic readiness, and cultural differences among others. Many of these barriers can be attributed in varying degrees to the residential school era, the intergenerational effects of which have contributed to not only current education outcomes, but also comparatively low socioeconomic and health related indicators. Despite this, a decolonized education is considered central to improving the lives of Aboriginal Canadians. Post-secondary institutions have a role to play in achieving this goal. The purpose of this qualitative study was to explore Aboriginal student experiences with post-secondary education in a community college setting. The issue was explored using methodologies and data collection methods that lend themselves to Aboriginal ways of knowing and doing. Three Aboriginal women took part in the study. These women were asked to take photographs over a four-week period of those factors they believed influenced their respective educational journeys. The photographs were then discussed at length using personal interview and focus group formats. The results are presented in narrative (i.e. storied) form. Common narrative threads include stories of identity, culture, resilience, connection, family and stories of the “other.” There were also experiences unique to each participant. It is concluded that a majority of the factors such as relying on cultural teachings contributed positively to persistence. When situated within the context of the research literature, several recommendations are presented that might further contribute to Aboriginal student persistence and completion.
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    Improving Academic and Personal Success for Native Learners Seeking Culturally Relevant and Authentic Anishinaabe Knowledge as Shared by a Knowledge Keeper
    (2018-04-06) Poitras-Collins, Tracey Jeanne; Ottmann, Jacqueline; Louie, Dustin William; Steeves, Phyllis; Spencer, Brenda L.
    This study of culturally relevant and authentic Anishinaabe Knowledge was possible through the discussions with a well-respected and well-known Knowledge Keeper who comes from the community that call themselves Runners. He does not consider himself an Elder in my observation as he is too humble and wishes not to be identified to ensure his privacy. With the arrival of the European ideologies and degradation of Native cultures, mores and education systems, the Runners were given the responsibility to retain their Knowledge. This Anishinaabe cultural system, that the Runners have retained, has existed since time immemorial and sustained the people of Turtle Island for millennia. Native education is a land and sky, creation and cosmos-based learning system that is as applicable today as it was four hundred years ago. However, the teachings of our ancestors are being lost and very few remember the authentic teachings. Through the documentation of the oral land and sky teachings, these teachings will continue for another millennium. Using a combination of Indigenous and narrative inquiry methods, teachings of the Knowledge Keeper have been recorded and shared as truth. This knowledge will be available for all who wish to learn it. By balancing this ancient Anishinaabe education system and today’s Eurocentric and English-based education system, the academic attainment of Native learners and the education of non-Native people may be supported. The term Native has been selected for this dissertation based on the Knowledge Keeper’s explanation where he shared, “Native is from the land”. This dissertation is the documentation and dissemination (storytelling) of an Anishinaabe Knowledge Keeper who shares traditional teachings of the natural organization related to Native education.
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    Indian Residential Schools: Perspectives of Blackfoot Confederacy People
    (2021-03-02) Fox, Terri-Lynn; Louie, Dustin William; Lenters, Kimberly A.; Hanson, Aubrey Jean; Poitras Pratt, Yvonne; Burke, Susan
    This qualitative research project explored two main themes: the Indian residential school (IRS) settlement agreement for survivors of federally funded and church-run institutions, and the participants’ perspectives (N = 16) on the apology to the survivors and subsequent generations that have been affected. I focus on the First Nation population of southern Alberta, specifically the Blackfoot Confederacy (Siksikaitsitapi). I use a Siksikaitsitapi lens and methodology on their experiences at an IRS, the IRS settlement, the Canadian government’s apology to former students, and the status of reconciliation as a whole. Criteria for participant inclusion were being an IRS survivor and a member of the Blackfoot Confederacy. Semistructured interviews revealed that receiving the IRS compensation led to survivors reliving their trauma and that money did not buy happiness or foster healing. Themes related to the IRS apology included its lack of positive reception and lack of sincerity; some stated they did not watch it, whereas others shared it was emotional for them to view. Other common factors that affected participants while in an IRS were loneliness, pain, abuse, and being unable to speak Blackfoot or engage in Blackfoot cultural practices. Learning from our shared past, Canadians must lean towards trusting and respectful acts of reconciliation, and respectful relationships, which form strong partnerships for all. A Siksikaitsitapi framework is provided as a starting point for relearning, rebuilding, renewing, and restorying after 500 years of decolonization. Using the framework, all stakeholders can begin to understand and heal issues relating to overall health and well-being from within an Indigenous lens and methodology. This approach respectfully honours the 7 generations before us and the 7 generations that will come after us.
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    Transformational Approaches to Cultivating Environmental and Cultural Reconciliation Through Post-Secondary Field Schools
    (2021-01) Brown, Sarah Elizabeth; Lowan-Trudeau, Gregory; Kawalilak, Colleen A.; Lund, Darren E.; Louie, Dustin William; Thompson, Judy
    This research study explored socially engaged transformational education through consideration of educational responses to the current challenges and opportunities of cultural and environmental reconciliation. There is an emerging educational phenomenon of post-secondary courses focused on reconciling relationships between Indigenous and Settler Canadians and our collective relationship to the earth. Many of these courses are intercultural, immersive, experiential, Land-based, and transformational in their teaching and learning approach. The theoretical framework that I applied to organize and broaden understanding of this educational phenomenon is that of socially transformative, critical adult education. This theory is informed by critical pedagogy, ecojustice education, and transformational learning theories. These approaches suggested that adult education should provide learners with opportunities to explore and transcend any ideologies imposed upon them. My theoretical framework is also informed by academic explorations of decolonization, Indigenization, and reconciliation. Areas of literature reviewed for this study include adult environmental education, ecojustice education, Indigenous Land education, transformational learning theory, and research on truth and reconciliation and decolonization at the post-secondary level. There are strong common threads that support the synthesis of these fields of study in my doctoral research and dissertation. In order to contribute to a deeper understanding of this emerging educational phenomenon of field courses focused on environmental and cultural reconciliation, I interviewed leading educators who facilitate the field schools, Indigenous cultural advisors that partner with them, and students who took the courses. An overarching reconciliation methodology was developed, informed by narrative and Indigenous methodologies with attendant methods for each. In order to equip citizens with the knowledge, skills, and leadership necessary to address the complex challenges of cultural and environmental reconciliation, post-secondary educators and institutions must become aware of their role in perpetuating the current problems, as well as imagine new possibilities to address them in effective ways. In this way, post-secondary institutions can become healthier ecosystems to nurture the growth of current and upcoming efforts by educators to address the complex challenges of environmental and cultural reconciliation.
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    Weaving Instructional Leadership and Indigenous Knowledge: An Exploratory Case Study
    (2018-04-11) Kraushaar, Ryan David; Louie, Dustin William; Lowan-Trudeau, Gregory; Cottrell, Michael; Ottmann, Jacqueline; Donlevy, James Kent; Spencer, Brenda L.
    This study focused on the research question “What constitutes instructional leadership from a First Nation community school perspective?” The purpose of the study was to find out what constitutes instructional leadership through a First Nation and school community perspective. The hope of the research is that by weaving together Indigenous knowledge teachings and instructional leadership student outcomes would be improved. This qualitative case study implemented focus groups and semi-structured interviews that were respectful of local Indigenous protocols. Focus groups were used for teachers and semi-structured interviews were held for school leadership. Information was obtained through semi-structured questioning, and both focus groups and interviews were recorded then manually analyzed. The research study involved an extensive literature review on instructional leadership theories and practices, and Indigenous knowledges. The study found that instructional leadership in a First Nation school setting should: 1. Draw from First Nation teachings; 2. Focus on developing relational trust with students; 3. Demonstrate an ethic of care for the students and the community; 4. Have strong evidence of active and ongoing efforts to learn about First Nation teachings by the school community (e.g., teachers, staff, school leaders). It is recommended that instructional leaders in First Nation school contexts include Elders and community members in school planning and decision-making processes, and that instructional leaders create bridges between Indigenous and non-Indigenous knowledge teachings and content in curriculum.
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    Wisdom and Well-Being Post-Disaster: Stories Told by Youth
    (2020-09-25) Markides, Jennifer Megan; Steinberg, Shirley R.; Louie, Dustin William; McDermott, Mairi
    In this dissertation, I embraced bricolage (Denzin & Lincoln, 2000, 2018; Kincheloe, 2001, 2005b; Kincheloe, McLaren, & Steinberg, 2011; Rogers, 2012; Steinberg, 2006; Steinberg, Berry, & Kincheloe, 2020) as a responsive, dynamic, and reflexive research orientation. Guided by Jo-ann Archibald’s (2008a, 2008b) storywork principles, I conducted ethnographic interviews and gathered the stories of youth who graduated the year of the 2013 High River flood. I wondered how they experienced the flood and post-disaster recovery, as they transitioned from life-in-schools to life-out-of-schools. Conducting research with a vulnerable population required an ethic of care (Gilligan, 1982; Noddings, 1984, 2012). Through storywork, I was conscious of my responsibilities to the participants and their stories. I engaged in deep listening and critical reflection to learn from the youths’ experiences. Following the four directions teachings of Elder Bob Cardinal of the Maskekosihk Enoch Cree Nation, I considered the emotional, spiritual, mental, and physical well-being of the youth, as evidenced in their stories. Using Elder Cardinal’s holistic framework as a guide (Elder Bob Cardinal, personal communication, September, 2016 to July, 2017; Latremouille, 2016; University of Alberta, 2016), I created and re-created a holistic conceptual framework in response to the emergent needs and ideas shared by the youth. I re-presented their narratives in storied métissage, entered into generative dialogues with the holistic teachers, and engaged in meaning-making processes. Moving from listener/researcher to storyteller, I am responsible for carrying the stories of the youth forward to new audiences towards transformational learning and holistic well-being.