Ethical Relationality in Land-based Practices: Braiding Stories, Land, and Spirit

The purpose of this study was to learn from a Tsuut’ina Elders' perspective of land-based learning, teaching, and educational practices and how Tsuut’ina ninisha (way of life) should be recognized as an equal and legitimate way to educate Tsuut’ina children and youth within Tsuut’ina Nation schools. The primary research question is: What does land-based learning mean to Tsuut'ina Elders? Indigenous Métissage creates a space for braiding and weaving boundary crossing, funds of knowledge, and Tsuut'ina ninisha in a respectful, reciprocal, and relational way, where educators become responsible for creating relevant and meaningful curricula. Using Indigenous Métissage as a research praxis to braid and weave Tsuut’ina Elders’ stories, western theories of funds of knowledge and boundary crossing, and personal experiences as an Indigenous educator to find ways of validating Tsuut’ina ninisha as a respected, honoured way of knowing, being, and learning within Tsuut’ina Nation schools. The results of this study have substantial implications for systemic changes in education for Indigenous students in reserve schools and provide new insights into boundary crossing from an Indigenous perspective. From my time with Tsuut’ina Elders, I have identified four main components of land-based learning: creating community, experiential learning, learning to care, and spiritual guidance. Community creates a sense of belonging, uniting people and harnessing everyone's knowledge and strengths. Community is identity. Experiential learning is the way Tsuut’ina elders were taught. Experiential learning connects people to the land. Learning to care creates responsibility. Spiritual guidance maintains balance and harmony with self, others, and the environment.