{"id":{"repo_id":"york","oai_identifier":"oai:yorkspace.library.yorku.ca:10315/41452"},"canonical_url":"https://search.dev.ndltd.org/etd/york/oai:yorkspace.library.yorku.ca:10315/41452","repository":{"repo_id":"york","name":"York University","base_url":"https://yorkspace.library.yorku.ca/oai/request"},"display":{"title":"Anishinaabe Learning Places: Teaching and Learning through Gift, Relational, Movement and Spirit Pedagogies","abstract":"Powwows have always been a place of dynamic colours, beadwork, a celebration of life on the land, a site for Anishinaabeg to ‘dance, sing, and pray, the Anishinaabe way.’ Anishinaabe pedagogy and powwow as place: Teaching and Learning through Gift, Relational, Movement and Spirit Pedagogies is a project that examines the ways in which powwow as place can provide spaces for teaching and learning within powwow families. As a grass dancer themselves, the author centres relationship with three other powwow families through a methodology rooted in Anishinaabewin (Indigenous knowledge systems), dibaajimowinan (storysharing), and nbwaachewin (visiting). Through a series of ZOOM sessions, stories were shared and knowledge co-constructed about Anishinaabe pedagogy through processes of reciprocity and relationality. The stories shared by families were oft-framed by colonization, naming its impacts on family structures and Anishinaabe identity - the dismantling of kinship systems. Powwow as place was described as a space that not only provides respite from ongoing forms of colonization, but fosters kin-making, wholistic wellbeing, and the learning of Anishinaabewin through coming to understand teachings about kinship through roles and responsibilities. Powwow families expressed the need to nurture the ‘spirit’ of the learner, a notion rooted in wholism that they felt is oft-lacking in zhaagnosh (non-Anishinaabe) learning settings. These findings indicate a need for powwows to be reframed from cultural gatherings and celebrations, to critical places of learning/teaching for Anishinaabeg. The focus on gifts of learners, reframing relationships between teacher and learner relationships, and a call for the hosting of more Anishinaabeg places of learning such as powwow, are all aspects that non-Indigenous educational contexts can learn from.","abstract_html":"Powwows have always been a place of dynamic colours, beadwork, a celebration of life on the land, a site for Anishinaabeg to ‘dance, sing, and pray, the Anishinaabe way.’ Anishinaabe pedagogy and powwow as place: Teaching and Learning through Gift, Relational, Movement and Spirit Pedagogies is a project that examines the ways in which powwow as place can provide spaces for teaching and learning within powwow families. As a grass dancer themselves, the author centres relationship with three other powwow families through a methodology rooted in Anishinaabewin (Indigenous knowledge systems), dibaajimowinan (storysharing), and nbwaachewin (visiting). Through a series of ZOOM sessions, stories were shared and knowledge co-constructed about Anishinaabe pedagogy through processes of reciprocity and relationality. The stories shared by families were oft-framed by colonization, naming its impacts on family structures and Anishinaabe identity - the dismantling of kinship systems. Powwow as place was described as a space that not only provides respite from ongoing forms of colonization, but fosters kin-making, wholistic wellbeing, and the learning of Anishinaabewin through coming to understand teachings about kinship through roles and responsibilities. Powwow families expressed the need to nurture the ‘spirit’ of the learner, a notion rooted in wholism that they felt is oft-lacking in zhaagnosh (non-Anishinaabe) learning settings. These findings indicate a need for powwows to be reframed from cultural gatherings and celebrations, to critical places of learning/teaching for Anishinaabeg. The focus on gifts of learners, reframing relationships between teacher and learner relationships, and a call for the hosting of more Anishinaabeg places of learning such as powwow, are all aspects that non-Indigenous educational contexts can learn from.","abstract_has_math":false,"creators":["Hupfield, John Robert"],"institution":null,"degree_name":null,"degree_level":null,"degree_discipline":null,"degree_department":null,"school":null,"contributors":[],"advisors":["Dion, Susan D."],"committee_chairs":[],"committee_members":[],"year":2023,"date_issued":"2023-10-03","date_published":"2023-10-03","updated_at":"2026-07-24T06:33:46Z","subjects":["Education","Native American studies","Pedagogy"],"languages":["en"],"rights":["Author owns copyright, except where explicitly noted. Please contact the author directly with licensing requests."],"rights_urls":[],"identifier_entries":[]},"links":{"outbound_url":"https://hdl.handle.net/10315/41452","outbound_label":"Handle","outbound_source":"dc:identifier.uri"},"metadata_groups":[{"id":"people","label":"People","entries":[{"key":"dc:contributor.advisor","label":"Advisor","values":["Dion, Susan D."]},{"key":"dc:creator","label":"Author","values":["Hupfield, John Robert"]}]},{"id":"academic_context","label":"Academic Context","entries":[{"key":"dc:date.accessioned","label":"Dc Date Accessioned","values":["2023-10-03T20:07:21Z"]},{"key":"dc:date.available","label":"Dc Date Available","values":["2023-10-03T20:07:21Z"]},{"key":"dc:date.issued","label":"Date","values":["2023-10-03"]},{"key":"dc:type","label":"Dc Type","values":["Electronic Thesis or Dissertation"]}]},{"id":"subjects_keywords","label":"Subjects and Keywords","entries":[{"key":"dc:subject","label":"Dc Subject","values":["Education","Native American studies","Pedagogy"]}]},{"id":"language_rights","label":"Language and Rights","entries":[{"key":"dc:language","label":"Dc Language","values":["en"]},{"key":"dc:rights","label":"Dc Rights","values":["Author owns copyright, except where explicitly noted. Please contact the author directly with licensing requests."]}]},{"id":"identifiers","label":"Identifiers","entries":[{"key":"dc:identifier.uri","label":"Identifier URI","values":["https://hdl.handle.net/10315/41452"]}]},{"id":"additional","label":"Additional Metadata","entries":[{"key":"dc:description.abstract","label":"Abstract","values":["Powwows have always been a place of dynamic colours, beadwork, a celebration of life on the land, a site for Anishinaabeg to ‘dance, sing, and pray, the Anishinaabe way.’ Anishinaabe pedagogy and powwow as place: Teaching and Learning through Gift, Relational, Movement and Spirit Pedagogies is a project that examines the ways in which powwow as place can provide spaces for teaching and learning within powwow families. As a grass dancer themselves, the author centres relationship with three other powwow families through a methodology rooted in Anishinaabewin (Indigenous knowledge systems), dibaajimowinan (storysharing), and nbwaachewin (visiting). Through a series of ZOOM sessions, stories were shared and knowledge co-constructed about Anishinaabe pedagogy through processes of reciprocity and relationality. The stories shared by families were oft-framed by colonization, naming its impacts on family structures and Anishinaabe identity - the dismantling of kinship systems. Powwow as place was described as a space that not only provides respite from ongoing forms of colonization, but fosters kin-making, wholistic wellbeing, and the learning of Anishinaabewin through coming to understand teachings about kinship through roles and responsibilities. Powwow families expressed the need to nurture the ‘spirit’ of the learner, a notion rooted in wholism that they felt is oft-lacking in zhaagnosh (non-Anishinaabe) learning settings. These findings indicate a need for powwows to be reframed from cultural gatherings and celebrations, to critical places of learning/teaching for Anishinaabeg. The focus on gifts of learners, reframing relationships between teacher and learner relationships, and a call for the hosting of more Anishinaabeg places of learning such as powwow, are all aspects that non-Indigenous educational contexts can learn from."]},{"key":"dc:title","label":"Title","values":["Anishinaabe Learning Places: Teaching and Learning through Gift, Relational, Movement and Spirit Pedagogies"]}]}],"canonical_facts":{"dc:contributor.advisor":["Dion, Susan D."],"dc:creator":["Hupfield, John Robert"],"dc:date.accessioned":["2023-10-03T20:07:21Z"],"dc:date.available":["2023-10-03T20:07:21Z"],"dc:date.issued":["2023-10-03"],"dc:description.abstract":["Powwows have always been a place of dynamic colours, beadwork, a celebration of life on the land, a site for Anishinaabeg to ‘dance, sing, and pray, the Anishinaabe way.’ Anishinaabe pedagogy and powwow as place: Teaching and Learning through Gift, Relational, Movement and Spirit Pedagogies is a project that examines the ways in which powwow as place can provide spaces for teaching and learning within powwow families. As a grass dancer themselves, the author centres relationship with three other powwow families through a methodology rooted in Anishinaabewin (Indigenous knowledge systems), dibaajimowinan (storysharing), and nbwaachewin (visiting). Through a series of ZOOM sessions, stories were shared and knowledge co-constructed about Anishinaabe pedagogy through processes of reciprocity and relationality. The stories shared by families were oft-framed by colonization, naming its impacts on family structures and Anishinaabe identity - the dismantling of kinship systems. Powwow as place was described as a space that not only provides respite from ongoing forms of colonization, but fosters kin-making, wholistic wellbeing, and the learning of Anishinaabewin through coming to understand teachings about kinship through roles and responsibilities. Powwow families expressed the need to nurture the ‘spirit’ of the learner, a notion rooted in wholism that they felt is oft-lacking in zhaagnosh (non-Anishinaabe) learning settings. These findings indicate a need for powwows to be reframed from cultural gatherings and celebrations, to critical places of learning/teaching for Anishinaabeg. The focus on gifts of learners, reframing relationships between teacher and learner relationships, and a call for the hosting of more Anishinaabeg places of learning such as powwow, are all aspects that non-Indigenous educational contexts can learn from."],"dc:identifier.uri":["https://hdl.handle.net/10315/41452"],"dc:language":["en"],"dc:rights":["Author owns copyright, except where explicitly noted. Please contact the author directly with licensing requests."],"dc:subject":["Education","Native American studies","Pedagogy"],"dc:title":["Anishinaabe Learning Places: Teaching and Learning through Gift, Relational, Movement and Spirit Pedagogies"],"dc:type":["Electronic Thesis or Dissertation"]},"updated_at":"2026-07-24T06:33:46Z"}