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Snxlhh is named after the year-long sun this location receives, a rarity within this valley. This area was used mainly for Berry harvesting, including huckleberries, salmon berries, and wild blueberries. Since the Canadian government implemented the reserve system in Nuxalk territory, this area is one of two sections of Nuxalk Reserve, locally known as 4mile.

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This location has the most reliable internet in the valley and allowed for my weekly video calls with Mary. 

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While I am not yet ready to openly talk candidly about this family emergency, it took a significant toll on me and my mental health. Layered on top of my vision issues, my brother's health, and the death of friends, this was the straw that broke the camel's back. I struggled to complete even the most basic tasks, and I am ashamed to admit that I fell out of contact with both Mary and Keri during this time. With the limited support available in my community, I can pick myself back up. With the support of both Mary and Keri, I have completed this practicum. I am eternally grateful for your support!

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This is in the area of Snut’li village in the Moody Territory. According to Nuxalk protocols, harvesting, trapping, and hunting rights are passed down through families. Colonization has dramatically impacted these protocols, as non-Nuxalkmc people now own and occupy many locations within Nuxalk Territory. 

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This is the location of the family emergency that took place resulting in my loss of connection for two weeks. 

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🔮 Translating "Rooting for Youth" into Nuxalk

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🔮 Translating "Rooting for Youth" into Nuxalk

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Working with linguist Dale McCreery to translate the "Rooting for Youth" toolkit was a valuable, enjoyable, and unique experience. As I have never worked to translate anything into Nuxalk before, I quickly learnt that Nuxalk forces a choice between word-for-word translation or a focus on meaning. We chose to translate for meaning, and what came from it was beautiful—translating the Nuxalk translations back into English enriched English with Nuxalk culture and meaning. For example, one of the Nuxalk translations, when translated into English, became, "this path is medicine for their spirits," which speaks to Nuxalk's belief of hminuas, their spirit located at the nape of your neck, and your stimtstaliwas, or whole human experience.

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This is near Snuqaax creek, close to the village of Snuqaax, with connections to the Moody and Webber families.

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This is where I met with Dale from the Nuxalk Language department to work on Translating Rooting for Youth into Nuxalk.

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This is in the area of Snut’li village in the Moody Territory. According to Nuxalk protocols, harvesting, trapping, and hunting rights are passed down through families. Colonization has dramatically impacted these protocols, as non-Nuxalkmc people now own and occupy many locations within Nuxalk Territory. 

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This location is the home I purchased in 2020; I do a significant amount of work on my property for my master's and, as such, am aware of my need for reconciliation. Therefore, I have actively sought projects and deliverables co-designed with Nuxalk Community programs that are valuable to the Nuxalk community wherever possible, such as Rooting for Youth and exploring the multimedia tools best suited for this project and community.

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I was fortunate to participate in the Makerspace Summer Institute the summer before last. That summer was the first time I met Keri and heard about Pinnguaq. Through my interactions with Tess from Pinnguaq, I fell in love with the organization's work and was inspired to connect with Pinnguaq in the future. I was delighted to learn about this practicum experience being held in the last term of my MET degree, and with only slight encouragement from Keri, I jumped at the chance to apply!

Above is a link to my website from Maker Space, outlining some of my homes from interacting with Tess at the summer institute.

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This is in the area of Snut’li village in the Moody Territory. According to Nuxalk protocols, harvesting, trapping, and hunting rights are passed down through families. Colonization has dramatically impacted these protocols, as non-Nuxalkmc people now own and occupy many locations within Nuxalk Territory. 

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Colonization has caused unparalleled erasure of history off lands. Unfortunately, my property is part of this erasure; as a step to reconciliation, I  take time to process my learning from MET courses, like the Makerspace Summer Institute. Inspired by my experiences, I sought opportunities to incorporate my knowledge into restoring Nuxalk's history to lands through this practicum project. 

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I had the fortune of having a tremendous professional learning conversation with Tess Southerland from Pinnguaq, where we discussed my hopes and dreams for my students and how they relate to my community. I will be teaching citizen science 11 next year. After learning about the adaptability of microbits, I would like to pair the land and water monitoring we are already doing with microbit challenges. For example, this year, we created Secchi disks to measure the turbidity of the ocean. We took readings every couple of weeks and learned the significance of turbidity and how it relates to the ocean ecosystem. We also examined water monitoring through chemical processes, like PH testing and dissolved oxygen titrations, Tess and I talked about how this could be accomplished and the support she may be able to provide. I hope to create a long-term monitoring project that is meaningful to the Nuxalk community and provides real-world learning cross-curricular. Tess was incredibly receptive to these ideas and reaffirmed the need for students, especially Indigenous students, to connect with the land in as many ways as possible. We talked about methods to waterproof microbits so that they might be able to take measurements over more extended periods. I learned that since we are already connecting to land as a focus, microbits can do a lot of this as well, building new skills from a real-world problem my students are already focused on. I also verbalized my idea for our focus in class to be "our ancestrors were... and so are we", and she helped confirm my hope that this focus was an excellent idea. We decided to connect and potentially collaborate on making challenges for my students inspired by the work we are already doing within Nuxalk territory.

This conversation left me inspired and full of energy, which I find are two of the most significant factors in my immediate follow-through in implementing something new in my educational practice.

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I had the fortune of having a tremendous professional learning conversation with Tess Southerland from Pinnguaq, where we discussed my hopes and dreams for my students and how they relate to my...

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Colour Code: This is representative of the timeline of this practicum, the inspiration, and future steps.

Pink - Start Here

Red - Practicum Inspiration & Next steps

Yellow - Practicum Design

Green - Early Practicum

Blue - Mid Practicum

Purple - Late Practicum

Symbol Code: This is representative of the prompts provided in my reflection outline to help my MET instructor understand my learning.

🌈 - What work I undertook in my MET practicum experience

🎯 - How you did or did not meet your original practicum goals, and why (or why not)

👩‍🎓 - What you learned from your practicum experience

🏋️‍♀️ - What the challenges were, how you overcame them (or what you would do differently next time)

🔮 - The good the bad and the ugly of your MET Practicum experience!

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Nutl'lhiixw is the site of the grease trail, where Nuxalkmc people have travelled packed with eulachon grease and other items to trade with other nations, such as the carrier and beyond, for centuries. The village of Nutl'lhiixw is located at the mouth of the river. This location is where I feel the most connected to Mother Nature, where I pray, carry out ceremonies, and where a good portion of my heart lies. 

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This post holds the most important information about navigating this map. This location signifies my most crucial area in Nuxalk Territory, and I felt the two belonged together. 

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This area at the mouth of Sq'umalh creek, is locally known as the rock carvings; it is a spiritual place covered in stone-carved petroglyphs, where Nuxalk people take cleansing dips, runs sweat protocols gifted to them by neighbouring nations, and cleanse their cmanwas, spirit where it is stored at the nape of one's neck. 

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This is a place for hope, and Rooting for Youth is a manifestation of hope, hope for reconnecting youth with their lands and territories and for their learning to ripple through the community with the help of technology. It is only fitting that the next steps for this project are held here. 

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With the seed of an idea and Mary's ok to explore it, I reached out to partners in the community, and land-based learning & Nuxalk Language reached back. We met and discussed their programmatic needs and my ideas to co-create a direction that would be valuable to the community as a whole. Land Based Learning clarified that an interactive map would benefit their program most, but they were open to physical site signs. Nuxalk Language was flexible and primarily concerned about the use as a youth propagating an interactive map or site signs with their learning and connections to the land.

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Snxlhh is named after the year-long sun this location receives, a rarity within this valley. This area was used mainly for Berry harvesting, including huckleberries, salmon berries, and wild blueberries. Since the Canadian government implemented the reserve system in Nuxalk territory, this area is one of two sections of Nuxalk Reserve, locally known as 4mile.

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This Building holds the Land-Based Learning Program, which is one of the community partners in this practicum; this building is where we had regular meetings and did check-ins on Rooting for Youth's design. 

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🏋️‍♀️ The impacts of deaths in community

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🏋️‍♀️ The impacts of deaths in community

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Death in a remote indigenous community is always challenging. It impacts families, and in the nuxalk community, where everyone is very interrelated, the effects of death ripple far. This term, we saw several deaths: elders, knowledge keepers, matriarchs, and brothers. Some of the losses were matriarchs at the school, close friends of mine, and brothers of community partners. Navigating the protocols around these losses, including grief, is done on a timeline far more significant than a term at university. As such, I chose to prioritize the relationships over deadlines. This is and will be an ongoing project.

Due to these losses, I chose not to hold an in-person presentation with the community as I had initially hoped; instead, I crafted a movie trailer for Rooting for Youth as a hook, with Mary's suggestion to make this presentation short so that she could provide it at a stand-up meeting at Pinnguaq as well. The movie trailer is intended to be a hook to get people interested and then encourage audiences to navigate the Rooting for Youth website on their timeline line. I have incorporated reflective activities through Flip as a method for feedback and self-reflective learning.

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This is the Nuxalk Graveyard; each section of the graveyard is family-designated. Current practices around death are such that the body is held in an area of the hospital downtown, where family and friends can gather to pay respects and help wash and dress their loved one who has passed. Family work takes place over the next four days, and community events are cancelled out of respect. Four days after the death, a funeral is held, beginning at 11 am and ending with a caravan of vehicles following the truck with their deceased loved one. The caravan passes their home, family homes, and significant points of interest downtown and on 4-Mile, ending at the gravesite. At 4 pm, the spirit dances occur at the Hall, which signifies the movement of the loved ones' spirit back to Nusmata, escorted by their crests and immediate family already passed on. After this, a feast is provided, and the community volunteers to cook and gather. At the gravesite, the stwin (a marker, either a cross or a copper) is placed into the ground at the top of the grave; after a year a memorial feast may be done, at which point a headstone is added to the gravesite, and the cross is placed horizontally on top of the grave. If an elder passes, the Nation shuts down for the day out of respect and to attend the funeral. 

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Over the course of this practicum, seven Nuxalk Community members have passed and are in their final resting place at this location, which is extremely significant in this small, isolated community. Some community members were good friends or family to all of the community members collaborating on this project, as well as to myself. The role of death and its protocols have challenged the timeline of this project. 

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While working with Dale and navigating the "Rooting for Youth" toolkit, he asked if he could translate the text into the embedded padlet. I immediately said no, but I'll make one you can! And so the Nuxalk version of the Padlet was born!

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This is near Snuqaax creek, close to the village of Snuqaax, with connections to the Moody and Webber families.

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This is where I met with Dale from the Nuxalk Language department to work on Translating Rooting for Youth into Nuxalk.

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The Recordings Made for Rooting for Youth are currently community-owned and will be made available to Nuxalk youth as they navigate Rooting for Youth and create their own digital stories.

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Clayton Falls includes a picnic area, viewing platform, and hydroelectric station. This is also a site that historically held petroglyphs. Heartbreakingly, these petroglyphs were destroyed when the hydroelectric station was built. The stream and valley are called Nuqw'na, while the waterfall itself carries the name Kw'qwla.

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Kw'qwla is the physical location where I first started recording Knowledge keepers on video, sharing their land-based knowledge and stories. 

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Where it all began: The seed of an idea started here in November when Simon Mack, a knowledge keeper and elder, toured this old village site. Simon told stories, pointed out culturally modified trees, and asked me, "Why are there these signs about plants and animals here, but nothing that talks about Nuxalk people, how we connect to this land?"

This question sparked me to work to remedy the lack of Nuxalmc representation in these significant places and on the land.

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The Saloompt Forest Trail is an easy-to-access old-growth forest area and an old village site. It is on the territory of the Nappie and Andy families. There are many culturally modified trees that you can see and explore. Few people, Nuxalk or otherwise, understand the significance of this site culturally, archaeologically, and ecologically.

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This is the physical location of my experience with Simon and where the part for what is now Rooting for Youth started.

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Clayton Falls includes a picnic area, viewing platform, and hydroelectric station. This is also a site that historically held petroglyphs. Heartbreakingly, these petroglyphs were destroyed when the hydroelectric station was built. The stream and valley are called Nuqw'na, while the waterfall itself carries the name Kw'qwla.

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I selected this location due to its contrary nature to the First Peoples Principles on Learning. When the hydroelectric station was built, Nuxalk history was systematically erased from this site. The FPPL shows us how far we have come as a society regarding indigenous identity and learning. I am honoured to uphold the FPPL principles in my work on Rooting for Youth. 

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My brother's medical emergency was a very stressful time for me and my family. My brother spent a month in the hospital, and as his condition worsened to the point where we were not sure if he would survive, I decided to travel down to be with him and my mom. I struggled to complete work while at VGH with my brother, but I worked as best I could, even meeting with Mary over the phone during our weekly meeting. Once my brother's condition had improved, I returned home and jumped back into this practicum.

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This is just west of the village of Uuq’mik, also in Moody Territory, and hosts the airport and ambulance services. It is central to the valley and the bulk of Bella Coola's population. 

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This location is the airport, which signifies the flight I took when my brother was in life threatening condition at VGH in February. 

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A challenge that arose midway through this practicum was balancing the needs of this community and creating a toolkit that other indigenous communities could use. Ultimately, the needs of the Nuxalk community won out, and I accepted the scope and timeline that would entail. Work in indigenous communities occurs on a timeline that is responsive to its members and, in doing so, reflective of the community's values and needs.

In conversations with Mary, I have also begun to strive for more balance in my life. I have been given more life experiences than most, good and bad, and I am determined with my entire being to learn from them. Since resurfacing from my Family Emergency, I have focused on creating balance with my time, with the apparent exception of focusing on completing this course and my MET degree.

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This is the site of the Big Cedar Trail. Elder Larry Moody told us that this area was a site of the former village of Ts'lkt in Moody territory. It is an old-growth forest area with many extremely large cedars growing. Here, you can experience a glimpse into an ecosystem that is now rare in Nuxalk Territory.

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 It is easy to get to the trail of the giant cedars from my house and take my dogs for a much-needed walk. Walking through the giant cedars helps me shift from the stresses of my life and feel small next to these green giants. It is a peaceful place that has helped me to create balance in my daily life. 

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🌈 Determining a Interactive Mapping Software to Use

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🌈 Determining a Interactive Mapping Software to Use

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In early meetings with community partners, Joyce Webber and Russel Siwallace from Land-Based Learning, and Dale McCreery from Nuxalk Language, it became clear that we needed the interactive mapping software to be robust enough to meet the community needs, free or very low-cost, collaborative, flexible, work with the limited internet here, and be culturally relevant. To assess interactive mapping software I used the following rubric.

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Snxlhh is named after the year-long sun this location receives, a rarity within this valley. This area was used mainly for Berry harvesting, including huckleberries, salmon berries, and wild blueberries. Since the Canadian government implemented the reserve system in Nuxalk territory, this area is one of two sections of Nuxalk Reserve, locally known as 4mile.

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The community partners and I met at the Land Based Learning Building to co-establish this rubric and to assess the interactive mapping software for Rooting for Youth. 

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Equity, Diversity, Inclusion, Decolonization and Anti-racism (EDIDA) principles are integral to the Rooting for Youth project, aligning closely with its goals of inclusivity, accessibility, and social justice. Here's how EDIDA connects with various aspects of the project:

Equity: Rooting for Youth strives to create equitable learning opportunities for all members of the Nuxalk community, regardless of background or circumstances. By prioritizing equity, the project ensures that every participant has equal access to resources, support, and opportunities for growth.

Diversity: Rooting for Youth celebrates the diversity of experiences, perspectives, and identities within the Nuxalk community. The project allows participants to express their unique stories and connections to the land through interactive digital mediums and personalized site signs, fostering a sense of pride and belonging.

Inclusion: Rooting for Youth promotes an inclusive learning environment where every voice is heard, valued, and respected. By co-designing the project with the Nuxalk Community and incorporating diverse perspectives and traditions, the project ensures that all participants feel included and represented.

Decolonization: In this project, decolonization involves centring Indigenous perspectives, reclaiming traditional knowledge, and empowering the Nuxalk community to tell their stories. It aims to dismantle colonial frameworks, restore cultural autonomy, and promote Indigenous-led initiatives rooted in place-based education and technology.

Anti-racism: Anti-racism in this project involves challenging systemic biases, promoting equity, and advocating for the inclusion of diverse voices. It aims to confront racial injustices, foster cultural respect, and create spaces where all individuals are valued and empowered.

In summary, the principles of EDIDA are woven into the fabric of Rooting for Youth, guiding its efforts to create a welcoming, inclusive, and equitable learning environment for all members of the Nuxalk community.

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This is the boundary of Andy's family Territory in Salmt; there is a marker at this location with a pictograph on it that marks this boundary. 

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The pictograph at this site tells a story of the Andy family and their identity as it connects to their land and resources. EDIDA is about inclusivity and, in the case of Rooting for Youth, the ability to tell multimedia stories about their identity and their connection to the land; what better location than a spot that historically holds some significance? 

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🏋️‍♀️ Challenges with the scope of the project and the needs of the community.

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🏋️‍♀️ Challenges with the scope of the project and the needs of the community.

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The challenges with the scope of the project, the timeline in academia, and the needs of the Nuxalk community. From different perspectives, rooting for Youth can look completely different. One person may see a beautiful template they can use in their community, another may see a Toolkit in the process of being built for use in the Nuxalk community, and yet another may see the hopes and dreams of the connections rooting for Youth can support as Youth connect to their lands and territories. I see hope, I see reality, and most of all, I see a project whose end has not yet been reached. Whose scope is too large for a master's practicum, and whose timeline is greater than a single term, but whose foundation was built on the best practices and methodologies learned in the MET program. Rooting for Youth is just starting to take full shape, and like any seed planted, it will continue to grow.

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This mountain carries several names in both English and Nuxalk. In English it's called Mt. Stupendous or tabletop mountain. In Nuxalk it is called Satsk'ayxw (pointed top), Wapat (sideways) or Snu7amataaxuts (table), as well as a ridge named after the lupines that grow there. It is above the villages of Tsiniitsinii, Nuya, and Stuic, in the territory of the Clellamin and Mack families. It was the first significant mountain seen by Mackenzie as he descended down towards the Bella Coola valley.

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Like this mountain carries several names, this project carries several inherent limitations. 

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This project aimed to create a digital resource for youth that connects them with the land through traditional ecological knowledge, stories, and technologies. Rooting for Youth is right on target. It empowers the youth to craft a meaningful community resource to connect Them to places and encourage others to root into their territories. We are in the foundational stages of this project, and I cannot wait to see what it becomes! This project involved significant consultation with community partners, such as Land-based Learning and Nuxalk Language. Rooting for Youth prioritizes education, innovation, and community involvement, guided by the Pinnguaq mission, Nuxalk protocols, First Peoples Principles of Learning (FPPL), EDIDA frameworks, Liberatory Design, Design Justice, and the Indigenization of STEAM. This resource is tailored to the unique needs and context of the Nuxalk community and promotes lifelong learning, Nuxalk cultural values, and twenty-first-century technology. This approach aims to empower Youth through innovative technology, artistic expression, and playful exploration while embracing the interconnectedness of STEAM and indigenous worldviews through the overarching mission and values of Pinnguaq.

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This is a building affectionately known as the Hall (ala hal, in Nuxalk) in the village of Q'umk'uts. it is the center of the Nuxalk Community. Everything from Basketball tournaments to Potlatches to Funerals are held here. 

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Meeting the project purpose and objective is at the center of this project, just as the hall is at the center of the Nuxalk Community. 

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THe INternet as a challenge in Rooting for Youth

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This is Anulhk'als, an origin mountain of the Moody family connected to the village of Snut'li. 

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This is the location for one of Vally's internet towers. From this tower, the internet is beamed to satellite dishes on the sides of our houses. This system is prone to shutting down when the power goes out and often if there is extreme weather, including snow, rain, wind, etc. Internet reliability is, therefore, seasonal, with the summers hosting the greatest reliability and the winter having the least. 

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This is Myals in the territory of Nutl'lhiixw, the territory of the Walkus and Moody families, it is one of a few locations where you can still see yaki, mountain goats, in Nuxalk Territory. There was once a time when yaki were found throughout Nuxalk Territory, so much so that they were a primary source of protein for Nuxalkmc people, with each family passing down unique hunting techniques, locations, and processes. 

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Myals and its connections to the passing down of unique Yaki hunting techniques, locations, and processes connect with community-centred design in its centring of community for the transmission of knowledge and stories. 

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I undertook significant work during this project to establish solid cultural foundations. Here are some key aspects:

Rooting for Youth prioritizes cultural consultation, respect, integration, and preservation to establish cultural foundations that care based on Nuxalk Laws that honour interconnectedness and the land's sacredness. Rooting for Youth creates a culturally relevant, responsive, and empowering learning environment.

Community-Centered Design

This project began with extensive consultation with Nuxalk knowledge keepers, specifically Joyce Webber and Russel Wallace of the Land-based Learning Department and Dale McCreery of the Nuxalk Language Department. Who co-designed the direction and output of "Rooting for Youth," combining the interest of Land-based Learning's need for an interactive map of medicines and other TEK and Nuxalk Language's hope to engage youth in creatively expressing cultural and personal stories. Throughout this project, I met with Joyce, Russel, and Dale to regularly ensure that "Rooting for Youth" meets their needs and is aligned with Nuxalk cultural values, protocols, and traditions.

Cultural Consultation

Cultural Protocols and Respect: Cultural protocols were followed throughout the project, and respect for Nuxalk ways of knowing and being was prioritized. This involved seeking permission, guidance, and approval from elders and knowledge keepers for project activities such as filming and ensuring that cultural practices were respected and honoured.

Cultural Protocols & Respect

Cultural integration was a central focus of the project. The "Rooting for Youth" resource kit includes ongoing Nuxalk Translations. These translations were designed to incorporate Nuxalk language, stories, and ecological knowledge into learning, ensuring participants had opportunities to engage deeply with their cultural heritage.

Cultural Integration

Efforts were made to preserve and revitalize Nuxalk cultural practices and traditions through the project. This included documenting medicine harvesting, recording traditional ecological knowledge, and creating resources that will help youth explore and transmit cultural knowledge to future generations.

Cultural Preservation

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I undertook significant work during this project to establish solid cultural foundations. Here are some key aspects: Rooting for Youth prioritizes cultural consultation, respect, integration, and preservation to establish cultural foundations that care based on Nuxalk Laws that honour interconnectedness and the land's sacredness. Rooting for Youth creates a culturally relevant, responsive, and empowering learning environment.

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In January, I started to have very concerning vision issues that quickly progressed. Services at the hospital here are limited, and after a series of emergency visits and doctor recommendations, I had to head to a specialist in Vancouver. I spent a week navigating, or rather. Fighting the health care system to get my vision emergency seen by a specialist. The Retinal specialist diagnosed me with an inflammatory condition in the tissues of both of my eyes. This condition requires ongoing observation and several tests. This ongoing vision issue has drastically affected my computer workability due to vision fatigue. It has become apparent that I need to create a better work-life balance and prioritize my health.

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This is just west of the village of Uuq’mik, also in Moody Territory, and hosts the airport and ambulance services. It is central to the valley and the bulk of Bella Coola's population. 

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This is the airport, where I flew out from to see a Retinal specialist for my Vision Emergency. 

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This practicum has allowed me to apply the knowledge and skills acquired in my MET coursework to professional practice, notably in First Peoples Principles of Learning (FPPL), EDIDA frameworks, Liberatory Design, Design Justice, and the Indigenization of STEAM methodologies.

I navigated and contributed effectively to diverse professional and community environments in learning technology and eLearning development. This was manifest through effective collaboration with Mary at Pinnguaq, engagement with Land-Based Learning and Nuxalk Language, the identification of the communities need for an interactive map as well as for Youth to learn the skills and practices necessary to become digital storytellers able to use multimedia to share their learning and connection to land, and formulation of innovative solutions such as the use of Padlet, and the integration of Nuxalk and English versions of this project.

I exhibited proficiency in designing and developing a youth-focused land-based learning resource with a deep understanding of the community's unique requirements, incorporating educational technology (such as padlet, genially, and canvas), culture (through language and connections to knowledge keepers and elders), place-based teachings (guided by knowledge keepers and elders), hands-on education (through the use of challenges like goose chase), and frameworks addressing Equity, Diversity, Inclusion, Decolonization, and Antiracism (EDIDA).

I presented the Rooting for Youth Digital Learning Kit to diverse audiences, Pinnguaq and land-based learning and Nuxalk Language, as a movie trailer to create interest in rooting for Youth because of the nature of Pinnguaq's stand-up meeting, skillfully incorporating educational frameworks and insights from community consultations and encouraging presentation participants to spend time exploring the rooting for youth website to delve deeper into this project.

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the lower reaches of mount Snukusikuulh, between the villages of Nukits' and Nutcikliwni or Nup'iip'tsi. This is in the territory of the Nappie family.

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This location signifies how this practicum has come full circle. Not only is this site part of the Haegensborg loop trail, but it also signifies where my learning about nuxalk protocols around cedar bark harvesting and weaving started and where I have taken many Nuxalk Youth with the support of the community to teach Nuxalk youth those same protocols and practices. 

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Design Justice Principles & Rooting for Youth

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Design Justice principles resonate deeply with the Rooting for Youth project, aligning closely with its equity, inclusion, and social justice goals. Here's how various aspects of Design Justice connect with the project:

Centering Marginalized Voices: Design Justice emphasizes the importance of centring the voices and experiences of marginalized communities in the design process. Rooting for Youth is co-designed with the Nuxalk Community, ensuring that community members, particularly Youth, play a central role in shaping the project's direction and outcomes.

Addressing Power Dynamics: Design Justice addresses power imbalances within design processes and outcomes. Rooting for Youth aims to dismantle existing power structures by empowering Nuxalk Youth to take ownership of their cultural heritage and educational experiences. The project creates space for dialogue, collaboration, and collective decision-making through participatory design methods.

Promoting Equity and Inclusion: Design Justice advocates for designs that promote equity, inclusion, and accessibility for all individuals, regardless of background or circumstance. Rooting for Youth prioritizes equity by providing multiple learning pathways and ensuring that resources are accessible to all members of the Nuxalk community. By embracing diverse perspectives and experiences, the project fosters a sense of belonging and empowerment among participants.

Engaging in Critical Reflection: Design Justice encourages designers to reflect critically on their work's social and ethical implications. Rooting for Youth engages participants in dialogue and exploration of the historical and systemic factors that shape their identity and experiences. By fostering critical consciousness, the project empowers Nuxalk Youth to challenge injustices and advocate for change within their community.

In summary, Design Justice principles guide Rooting for Youth, inspiring a design process rooted in equity, inclusion, and social justice. By centring marginalized voices, addressing power dynamics, promoting equity and inclusion, and engaging in critical reflection, the project aims to create a transformative educational experience that empowers Nuxalk Youth to reclaim their cultural heritage and become agents of change within their community.

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The territory associated with the village site of Ista, "ISTA, has been regarded as a protest and blockade against logging, clearcutting and its impacts. But for us, it was about Nuxalk's history, existence, beliefs, and who we are as a People. As Nuxalkmc, we have never ceded, treated, sold, or relinquished our connection to our Lands and Rights. Through the Great Spirit, our Creator put us into these Home Lands to care for and protect. As Nuxalkmc, we are committed to do so." -Chief Qwatsinas Q'umk'uts'

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Ista connects with Design Justice Principles in that the protest was a rallying cry for the marginalized voices of the Nuxalk at the time, and Design Justice Principles centers on people generally marginalized by design.

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Personal Learning: Talk about how work and learning are so interconnected, How much I learned about nuxalk navigation, land use, elders, protocols, and depth. Why are indigenous projects so important to me?

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This is the site of the "Big Cedar Tree," the oldest known cedar tree in Nuxalk Territory. It is also one of Canada's oldest Red Cedars, approximately 5m in diameter. It is located above the village of Ts'awlhmim.

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When it comes to my learning, I imagine myself like this tree, absorbing my learning like water takes up water and nutrients, using it to root deeper into my identity, values, and sense of place. I also want to grow my branches, providing refuge for the students I teach and using my knowledge to support their learning. In this way, I am similar to the giant cedar, with the hope that someday I will be so grand, as this learning is lifelong. 

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The Liberatory Design Process resonates deeply with the ethos and objectives of the Rooting for Youth project, as it aims to challenge existing power structures and reimagine education as a tool for liberation and empowerment. Here's how the Liberatory Design Process connects with various aspects of the project:

Centring Community Voices: Rooting for Youth is co-designed with the Nuxalk Community, ensuring community members actively shape the project. By centring community voices and perspectives, the project empowers participants to reclaim ownership of their cultural heritage and educational experiences.

Fostering Agency and Empowerment: The Liberatory Design Process prioritizes the agency and empowerment of marginalized communities. Rooting for Youth provides Nuxalk Youth opportunities to participate actively in their learning, empowering them to shape their educational journey and become agents of change within their community.

Dismantling Barriers to Learning: Rooting for Youth aims to dismantle barriers to learning by creating inclusive and accessible educational experiences. By incorporating multiple learning pathways and embracing diverse perspectives, the project ensures that all members of the Nuxalk community have the opportunity to participate and thrive.

Cultivating Critical Consciousness: The Liberatory Design Process encourages critical reflection and consciousness-raising among participants. Rooting for Youth engages Nuxalk Youth in dialogue and exploration of their cultural heritage, fostering a deeper understanding of the historical and systemic factors that shape their identity and experiences.

The Liberatory Design Process serves as a guiding framework for Rooting for Youth, inspiring a transformative approach to education rooted in equity, justice, and liberation. By challenging existing power structures and prioritizing community agency, the project aims to create a learning environment that empowers Nuxalk Youth to reclaim their cultural heritage and become active agents of change within their community.

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This is the north end of the. village of Nutl'l, a pole raised at this location in 2021 by Sesyas Saunders at his late grandfather's request. Sesyas carved and painted this pole in under a year, and is the youngest to raise a pole in Nuxalk territory since colonization. This pole was traditionally raised, and Sesyas and his long-time Girlfriend Danika also surprised everyone with a wedding, the first in the territory of the Nutl'lmc and Suts'lmc in my lifetime. I was extremely honoured to take part in and witness this work.

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This pole challenges existing Canadian power structures and serves as a reclamation of this Territory as part of the Saunders Family and as a tool for empowerment within the Nuxalk Nation as a whole in reoccupying their lands. Therefore, this connects with the liberatory design process.

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I will discuss what I learned personally and how this can be used in my teaching. I will also discuss how this project brought my master's full circle, enabling me to use my skills and learning to support my community.

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This is close to the village of Snut'li, in Moody Territory. At this location, which was cleared of trees seven years ago for airstrip access by flights, you can see an incredible swatch of mountains surrounding you. The view is spectacular, and that says something when you live somewhere as beautiful as Nuxalk Territory. 

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This view helps me keep things in perspective; it reminds me to be a part of the greater whole, plan and work on a larger scale, and see the whole for more than the summation of its parts. My professional learning is like this as well; it is imperative to keep things in perspective, to work on all aspects of education, to learn about educational technologies through MET, but also to apply them concerning the teachings I have been given here in Nuxalk Territory, and partnership with the Nuxalk community. I aim to be part of the greater goal, to help educate Nuxalk youth so that they are rooted in this Territory and can take this strength wherever their stimstaliwa, the whole human experience, takes them. 

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Indigenizing STEAM (Science, Technology, Engineering, Arts, and Mathematics) principles deeply resonate with the Rooting for Youth project, as it seeks to integrate Indigenous knowledge systems, cultural perspectives, and ways of knowing into educational practices. Here's how various aspects of Indigenizing STEAM connect with the project:

Honouring Indigenous Knowledge: Indigenizing STEAM emphasizes honouring and integrating Indigenous knowledge systems into educational curricula. Rooting for Youth celebrates the ecological wisdom, storytelling traditions, and cultural practices of the Nuxalk people, incorporating them into the project's learning experiences and resources.

Cultivating Holistic Learning: Indigenizing STEAM promotes a holistic approach to learning that acknowledges the interconnectedness of all aspects of life. Rooting for Youth engages participants in hands-on, experiential learning opportunities that bridge the gap between traditional knowledge and contemporary STEM disciplines. The project fosters a deeper understanding of the interrelationship between science, technology, culture, and the environment through on-the-land knowledge tours and interactive digital storytelling.

Fostering Community Collaboration: Indigenizing STEAM encourages collaboration and co-learning within and between communities. Rooting for Youth is co-designed with the Nuxalk Community, ensuring that community members actively shape the project's direction and outcomes. By fostering dialogue, exchange, and mutual respect, the project creates opportunities for knowledge-sharing and cultural revitalization.

Promoting Environmental Stewardship: Indigenizing STEAM emphasizes the importance of environmental stewardship and sustainability. Rooting for Youth instills a sense of responsibility and connection to the land among participants, encouraging them to become active stewards of their ancestral territory. Through activities that highlight the ecological significance of Nuxalk Territory, the project fosters a deep appreciation for the natural world and the role of Indigenous knowledge in preserving it.

In summary, Indigenizing STEAM principles guide Rooting for Youth, inspiring a learning experience grounded in cultural authenticity, ecological wisdom, and community collaboration. By honouring Indigenous knowledge, cultivating holistic learning, fostering community collaboration, and promoting environmental stewardship, the project empowers Nuxalk Youth to reclaim their cultural heritage and become leaders in science, technology, engineering, arts, and mathematics within their community and beyond.

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The Tallio Hotsprings, icp'iixm, is predominantly a tourist destination, but historically, this was a spiritual site and a village site in Nuxalk Territory, where healing ceremonies would have taken place for community members in need. 

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These hot springs are crafted from natural rock depressions and enhanced with stone and wood walls crafted to create deeper pools. The hot spring water is directed into these pools, from where it emerges underground. This work required Indigenous STEAM and is an excellent connection point to this post. 