Running Head: THE IMPACT OF THE MEDICINE WHEEL ON TEACHING 1

The Impact of The Medicine Wheel on Teaching

Emily Wachoski-Dark

10171893

EDUC 530

Dr. Louie

Wednesday, October 09, 2019

THE IMPACT OF THE MEDICINE WHEEL ON TEACHING 2

There is, without a doubt, a lack of knowledge surrounding Indigenous culture and

practices when it comes to Euro-Canadian educators (Schissel & Wotherspoon, 2003). For most

of my life I have never had to think about the hardships Indigenous Peoples have faced and the

repercussions of those hardships to this day. When I think of what I have learned in my previous

schooling surrounding Indigenous history, it has always been negative and filtered through a

Eurocentric lens. I was acutely aware of what Goulet & Goulet (2014) called the cultural

genocide that occurred with the appearance of residential schools. However, this is only because

my education discussed residential schools as a crucial component of colonisation. In contrast, I

was unaware that the intergenerational trauma and lack of Indigenous education within Western

schools has caused substantial issues within Indigenous communities, such as low self-esteem

leading to higher drop-out rates in schools (McKeough et al., 2008).

THE IMPACT OF THE MEDICINE WHEEL ON TEACHING 3

St. Denis (2007) articulated the importance of an anti-racist education that fully unpacks

and discusses the discrimination that Indigenous Peoples have faced, as told from their own point

of view. If we wish to become better educators, we must acknowledge the history and actively

work to incorporate Indigenous perspective and value into our pedagogy (Goulet & Goulet,

2014). This assignment has enabled me to think deeply about the importance of Indigenous ways

of knowing and how Euro-Canadians have systematically erased and disregarded Indigenous

culture. Considering that much of the discussion surrounding Indigenous Peoples tends to be

from a deficit lens, I have chosen to focus on a piece of their culture that is celebrated within

Calgary (Schissel & Wotherspoon, 2003). As a future educator I must celebrate and honour local

Indigenous culture, language, and world view if I wish to be part of the change within

Indigenous education (Toulouse, 2008).

It is with cultural revitalization in mind that I have chosen to photograph the medicine

wheel located in Nose Hill Park. I regularly pass this cultural landmark while walking my dog;

however, I have never stopped to consider the significance and value that it holds for Indigenous

People. St. Denis (2007) discussed how cultural revitalization can act to give agency back to

Indigenous Peoples. While it was cautioned that cultural revitalization is not the sole means to an

end, and it should be coupled with anti-racist education, I believe this medicine wheel serves as a

step forward (St. Denis, 2007).

This landmark was built in 2015 on Nose Hill Park, situated on Blackfoot territory. It is

in the shape of the Siksikaitsitapi logo which represents all four members of the Blackfoot

Confederacy (Unknown, 2015). The medicine wheel serves as a manifestation of spiritual

energy, connecting spirit, self and nature (Laframboise & Sherbina, 2008; Lavallée, 2007).

Blood Tribe Elder, Andy Black Water claimed that it not only recognizes the area as traditional
THE IMPACT OF THE MEDICINE WHEEL ON TEACHING 4

Blackfoot territory and is of historic and cultural significance, but it was also a gift to Calgarians

so they may thank the Creator and feel that they are being watched over (Sosiak, 2015). Little

Bear (2000) articulated that the Indigenous world view is cyclical and focuses on

interconnectedness, balance and kindness. Where this monument sits is where an original

medicine wheel would have sat thousands of years ago (Sosiak, 2015). This eloquently

represents the importance of land in Indigenous culture, as it is the slowest to change despite the

world being in constant flux (Little Bear, 2000). This slow change of land allows for the

interconnectedness of past and present that are heavily valued in Indigenous culture (Little Bear,

2000).

Photographing and researching this medicine wheel has shown me the inherent value

within incorporating Indigenous ways of knowing into my pedagogy. As a future science

educator, I believe that knowledge is always changing and has the potential to become obsolete

with new findings. If I am to believe that knowledge is never stagnant, then it would make sense

for my view of the world to coincide with the Indigenous idea of knowledge as cyclical.

However, in school I was only taught what Little Bear (2000) referred to as a linear model of

thinking. I believe it is this way of thinking that has led me to have what Ermine (1995) termed a

fragmentary self-world view, as I struggled to see how inward reflection could alter how I view

of the world. I want my students to understand the benefits of Indigenous ways of knowing. It is

pivotal that they understand that science has always been biased, despite trying to maintain an

objective lens. The medicine wheel solidifies that there is value in practicing inward reflection

and seeing the interconnections between past and present, spirit and self (Little Bear, 2000).

Therefore, if I wish for my students to develop scientific literacy I must urge them to inwardly
THE IMPACT OF THE MEDICINE WHEEL ON TEACHING 5

reflect on where knowledge has come from, how it has changed, and how it will continue to

change, requiring that it be checked for relevance every so often (Little Bear, 2000).

Through this exercise, I have begun to understand more about Indigenous ways of

knowing and in doing so, I have learned possible solutions to begin to address the biases

reflected within our Western education system. I have a deeper appreciation for the significance

of the medicine wheel that I regularly pass by. The medicine wheel now serves as a place for me

to reflect on my values while reminding me of the importance of Indigenous ways of knowing.

This assignment has helped to make me feel more prepared to incorporate Indigenous world

view and culture into my pedagogy. Poitras Pratt & Daniels (2016) argued that we must “[live]

our lives as if the lives of others really mattered” (p. 179). This means bearing witness to those

who have shared their stories and ways of knowing. Part of how I can bear witness is through my

pedagogy and ensuring that I am teaching in a holistic way and incorporating Indigenous culture

and values.
THE IMPACT OF THE MEDICINE WHEEL ON TEACHING 6

References

Ermine, Willie. (1995). “Aboriginal epistemology” in J. Barman, J.& M. Battiste, (Eds.), First

Nations Education in Canada: The circle unfolds. Vancouver: UBC Press. [eBook: Full

text online] Retrieved from

http://ebookcentral.proquest.com.ezproxy.lib.ucalgary.ca/lib/ucalgary-

ebooks/reader.action?ppg=122&docID=3412224&tm=1503510739016

Goulet, L. M., & Goulet, K. (2014). Weechihtowin, helping and supporting relationships: The

foundation. In, Teaching each other: Nehinuw concepts & Indigenous pedagogies (pp.

98-112). Vancouver, BC: UBC Press. Retrieved from

http://ezproxy.lib.ucalgary.ca/login?url=http://search.ebscohost.com/login.aspx?direct=tr

ue&db=nlebk&AN=768313&site=ehost-live&ebv=EB&ppid=pp_98

Laframboise, S. & Sherbina, K. (2008). The Medicine Wheel. Retrieved from

http://www.dancingtoeaglespiritsociety.org/medwheel.php

Lavallée, L.F. (2007). Physical Activity and Healing Through the Medicine Wheel. Social Work

Publications and Research, 4(1), 127-153.

Little Bear, L. (2000a). Jagged worldviews colliding. In Battiste, M. (Ed.), Reclaiming

Indigenous voice and vision, (pp. 77-85). Vancouver, BC: UBC Press. Retrieved from

http://ebookcentral.proquest.com.ezproxy.lib.ucalgary.ca/lib/ucalgary-

ebooks/reader.action?ppg=108&docID=3245709&tm=1503510834180

Poitras Pratt, Y. & Daniels, L. (2016). Metis Remembrances of Education: Bridging History with

Memory. Retrieved from

THE IMPACT OF THE MEDICINE WHEEL ON TEACHING 7

http://dspace.ucalgary.ca/bitstream/1880/50603/1/2014_IDEAS_Presentation_PoitrasPrat

t_Daniels.pdf

Schissel, B. & Wotherspoon, T. (2003). Chapter 1: Educational Dreams & Disappointments. In

The Legacy of School for Aboriginal People. Don Mills, ON: Oxford. [eBook full text

online] Retrieved from http://deslibris.ca.ezproxy.lib.ucalgary.ca/ID/432095

Schissel, B. & Wotherspoon, T. (2003). Chapter 3: Legacy of Residential Schools. In The

Legacy of School for Aboriginal People. Don Mills, ON: Oxford. Retrieved from

http://deslibris.ca.ezproxy.lib.ucalgary.ca/ID/432095

St. Denis, V. (2007). Aboriginal education and anti-racist education: Building alliances across

cultural and racial identity. Canadian Journal of Education, 30(4), 1068-1092. Retrieved

from

http://ezproxy.lib.ucalgary.ca/login?url=http://search.ebscohost.com/login.aspx?direct=tr

ue&db=ehh&AN=31539262&site=ehost-live

Sosiak, M. (2015, October 28). Sacred aboriginal landmark built in Nose Hill Park. Retrieved
from https://globalnews.ca/news/2305578/sacred-aboriginal-landmark-built-in-nose-hill-
park/beta/?utm_expid=.kz0UD5JkQOCo6yMqxGqECg.1&utm_referrer=https%3A%2F
%2Fwww.google.com%2F
Unknown. (2015, October 16). New cultural landmark in Nose Hill Park: Siksikaitsitapi
medicine wheel offering site [Web log post]. Retrieved from
https://www.calgarycitynews.com/2015/10/new-cultural-landmark-in-nose-hill-park.html