“The term multimodal literacy describes communication practices that use two or more modes of meaning…is dynamic and able to be modified by users, rather than being a static code”
(Mills & Doyle, 2019 p. 521-522)
Connecting with the Five Rs
Relevance: How is this multimodal learning relevant to Indigenous ways of knowing and being?
Respect: How is this multimodal learning in alignment with Indigenous ways of learning?
Reciprocity: How is this multimodal learning mutually beneficial to both the student and learning community?
Responsibility: How is this multimodal learning giving space for students to express their understanding in meaningful ways?
Relationships: How will this multimodal learning provide opportunities to engage and cultivate relations?
“The first principle of Aboriginal learning is a preference for experiential knowledge. Indigenous pedagogy values a person’s ability to learn independently by observing, listening, and participating with a minimum of intervention or instruction. This pattern of direct learning by seeing and doing, without asking questions, makes Aboriginal children diverse learners”
(Battiste, 2002, p. 15).
Connecting with the Five Rs
Relevance: How is this experiential learning relevant to Indigenous ways of knowing and being?
Respect: Am I following protocols and practices that hold me accountable to facilitate this experiential learning?
Reciprocity: How is this experiential learning upholding principals of mutual accountability and solidarity?
Responsibility: What are the philosophical and spiritual traditions of this experiential learning? Where did it come from?
Relationships: How will this experiential learning provide opportunities to engage and cultivate relations?
“How can we take a land-based course and make it suitable for online or remote teaching? The answer to that question was equally obvious. We could not. Land-based education is, at its core, learning from the land. There is no substitute for that experience, and no way to replicate it online. We could, however, search for ways to modify, adjust, accommodate or replace teaching and learning activities we had used in the past to reach or at least approach some of the pedagogical goals of our land-based curriculum”
(Wilson, 2021)
Connecting with the Five Rs
Relevance: How is this learning relevant to the land you are situated in?
Respect: How is this learning holding reverence towards land and waters?
Reciprocity: How is this learning upholding the principal to give back what we take from the land?
Responsibility: How is this learning holding us accountable and deepening our understanding of why we must and how we can protect the land?
Relationships: How will this learning provide opportunities to engage and cultivate relations with the land regardless of being in an online setting?
“Digital storytelling allows for creative expressions of Indigenous storied traditions through audio, video, and multimodal narrations, which can help foster pride and understanding among Indigenous educators and learners. Digital storytelling has thus become an important educational tool that gives space, voice, and agency to Indigenous people, especially as this mode of expression can support and uphold oral traditions”
(Sam et al., 2021)
Connecting with the Five Rs
Relevance: Are the digital stories that I am using relevant to Indigenous peoples, the context of the students and/or the land I am situated in?
Respect: Am I following protocols and practices that make me ready to share this story?
Reciprocity: How will sharing this story give back to the peoples/communities I am speaking of/for?
Responsibility: How is sharing this story committed to reconciliation, decolonization or/and Indigenous sovereignty?
Relationships: How will sharing this story connect the listeners to the experiences of Indigenous peoples in order to hold themselves accountable to their complicity in the continuous violence Indigenous peoples encounter?
Responsibility means that both the instructor and learner have a responsibility and requirement to uphold cultural, as well as personal/social, aspects of being. Acknowledging and embracing that your students are going to be entering this digital classroom from a variety of physical and mental spaces will encourage the instructor to draw from resources from a variety of backgrounds to support the learning in the course. Choosing materials authored by a diverse group of peoples will cast a broader sense of connection to your students and enhance their world-view of knowledge systems available.
The resources you integrate into your classroom should reflect the class demographic to encourage students to relate to the content on a personal level, but also bring light to other resources, perspectives and ideas which may be unfamiliar to them.
Ways to support Relationship development in online learning design
Guiding questions
Does this course uphold, value and reflect Indigenous Knowledge and/or Indigenous Methodologies?
What responsibility does this course have in respecting and responding to the different types of learners in the course?
Practical ideas and tools
Visit the Responsibility chapter in Facilitating online learning with the 5R’s to discover digital tools and activities you can integrate into your course design to support relationship development.
These digital tools can support learning activities in your course that can address the 5Rs in your online learning environment:
Padlet Snagit
Cross-Cutting Themes and Examples
Visit the following themes pages to discover how each can support responsibility in online learning design:
“Digital storytelling allows for creative expressions of Indigenous storied traditions through audio, video, and multimodal narrations, which can help foster pride and understanding among Indigenous educators and learners. Digital storytelling has thus become an important educational tool that gives space, voice, and agency to Indigenous people, especially as this mode of expression can support and uphold oral traditions” (Sam et al., 2021)
Connecting with the 5Rs
Relevance: Are the digital stories that I am using relevant to Indigenous peoples, the context of the students and/or the land I am situated in?
Respect: Am I following protocols and practices that make me ready to share this story?
Reciprocity: How will sharing this story give back to the peoples/communities I am speaking of/for?
Responsibility: How is sharing this story committed to reconciliation, decolonization or/and Indigenous sovereignty?
Relationships: How will sharing this story connect the listeners to the experiences of Indigenous peoples in order to hold themselves accountable to their complicity in the continuous violence Indigenous peoples encounter?
“How can we take a land-based course and make it suitable for online or remote teaching? The answer to that question was equally obvious. We could not. Land-based education is, at its core, learning from the land. There is no substitute for that experience, and no way to replicate it online. We could, however, search for ways to modify, adjust, accommodate or replace teaching and learning activities we had used in the past to reach or at least approach some of the pedagogical goals of our land-based curriculum” (Wilson, 2021)
Connecting with the 5Rs
Relevance: How is this learning relevant to the land you are situated in?
Respect: How is this learning holding reverence towards land and waters?
Reciprocity: How is this learning upholding the principal to give back what we take from the land?
Responsibility: How is this learning holding us accountable and deepening our understanding of why we must and how we can protect the land?
Relationships: How will this learning provide opportunities to engage and cultivate relations with the land regardless of being in an online setting?
“The first principle of Aboriginal learning is a preference for experiential knowledge. Indigenous pedagogy values a person's ability to learn independently by observing, listening, and participating with a minimum of intervention or instruction. This pattern of direct learning by seeing and doing, without asking questions, makes Aboriginal children diverse learners” (Battiste, 2002, p. 15).
Connecting with the 5Rs
Relevance: How is this experiential learning relevant to Indigenous ways of knowing and being?
Respect:Am I following protocols and practices that hold me accountable to facilitate this experiential learning?
Reciprocity: How is this experiential learning upholding principals of mutual accountability and solidarity?
Responsibility: What are the philosophical and spiritual traditions of this experiential learning? Where did it come from?
Relationships: How will this experiential learning provide opportunities to engage and cultivate relations?
“The term multimodal literacy describes communication practices that use two or more modes of meaning…is dynamic and able to be modified by users, rather than being a static code." (Mills & Doyle, 2019 p. 521-522)
Connecting with the 5Rs
Relevance: How is this multimodal learning relevant to Indigenous ways of knowing and being?
Respect: How is this multimodal learning in alignment with Indigenous ways of learning?
Reciprocity: How is this multimodal learning mutually beneficial to both the student and learning community?
Responsibility: How is this multimodal learning giving space for students to express their understanding in meaningful ways?
Relationships: How will this multimodal learning provide opportunities to engage and cultivate relations?
“Elders are gaining their rightful place as cultural teachers as they tell stories to students in band and public schools, to postsecondary students, and to adults". (Archibald, 2008, p. 67)
Connecting with the 5Rs
Relevance: Is it relevant to bring intergenerational teachings to my lesson design?
Respect: Am I following protocols and practices to include intergenerational teachings in a good way?
Reciprocity: How is this intergenerational learning beneficial to both the student and community?
Responsibility: Have I created an ethical space where all are held accountable to receive intergenerational teachings in a good way?
Relationships: How will this learning provide opportunities to engage with and cultivate intergenerational relations?
“The interrelatedness between the intellectual, spiritual (metaphysical values and beliefs and the Creator), emotional, and physical (body and behaviour/action) realms to form a whole healthy person” class="color_19">(Archibald, 2008, p. 11).
Connecting with the 5Rs
Relevance: How is this holistic learning relevant to Indigenous ways of knowing and being?
Respect: How does this holistic learning acknowledge Indigenous ways of learning and revere where the knowledge comes from?
Reciprocity: How is this holistic learning interrelated between the intellectual, spiritual, emotional and physical dimensions?
Responsibility: How is this holistic learning honoring Indigenous teachings and traditional practices?
Relationships:How will this holistic learning provide opportunities to create a harmonious healthy learning community?
“A decolonizing place of encounter between settlers and Indigenous people … by making space for collective critical dialogue – a public remembering embedded in ethical testimonial, ceremonial, and commemorative practices” (Regan, 2010, p. 12). “This entails a public truth telling in which settlers link critical reflection, enlightened vision, and positive action to confront the settler problem head-on. Truth as an act of hope nurtures peaceful yet radical socio-political change that is the necessary foundation of reconciliation” (Regan, 2010, p. 16).
Connecting with the 5Rs
Relevance: How is this lesson relevant to the Truth and Reconciliation Commission of Canada: Calls to Action?
Respect: How does this lesson acknowledge the impacts of settler-colonialism to Indigenous peoples and prioritize improved educational outcomes for Indigenous peoples?
Reciprocity: How is this lesson committed to truth telling and making space for collective critical dialogue?
Responsibility: How is this lesson rethinking practices and beliefs that influence what we teach and how we teach, allowing us to consider how we might better advance Indigenous ways of knowing in in educational spaces?
Relationships: How is this lesson providing opportunities to change and strengthen Indigenous-settler relations while addressing restitution and reparations for loss of land and Indigenous rights?
“Community-based education begins with people and their immediate reality. Above all, it allows them to become meaningfully involved in shaping their own futures through the school and other agencies in their community” (Corson, 1998, p. 240).
Connecting with the 5Rs
Relevance: How is this lesson relevant to local communities?
Respect: How is this lesson acknowledging the complexity and impact of historical educational approaches for community engagement?
Reciprocity: How is this learning giving back to the community we are learning from?
Responsibility: How is this lesson listening to and supporting communities’ priorities, as well as consulting and collaborating with them?
Relationships: How is this lesson engaging in respectful relations and appropriate ways to support local communities?
“It is not converting Indigenous politics to a Western doctrine of liberation; it is not a philanthropic process of ‘helping’ the at-risk and alleviating suffering; it is not a generic term for struggle against oppressive conditions and outcomes. The broad umbrella of social justice may have room underneath for all of these efforts. By contrast, decolonization specifically requires the repatriation of Indigenous land and life. Decolonization is not a metonym for social justice” (Tuck & Yang, 2012, p. 21).
Connecting with the 5Rs
Relevance: How is this lesson relevant to decolonizing education?
Respect: How does this lesson acknowledging the complexity of decolonization and our complicity in impeding it?
Reciprocity: How is this learning committed to the repatriation of Indigenous land and life?
Responsibility: How is this lesson working towards Indigenous sovereignty and self-governance?
Relationships: How is this lesson cultivating radical solidarity to support indigenous nations, as more than allies/accomplices to their cause?
“The Elders would serve as mnemonic pegs to each other. They will be speaking individually uninterrupted in a circle one after another. When each Elder spoke they were conscious that other Elders would serve as ‘peer reviewer’ [and so] they did not delve into subject matter that would be questionable. They did joke with each other and they told stories, some true and some a bit exaggerated but in the end the result was a collective memory. This is the part which is exciting because when each Elder arrived they brought with them a piece of the knowledge puzzle. They had to reach back to the teachings of their parents, grandparents and even great-grandparents. These teachings were shared in the circle and these constituted a reconnaissance of collective memory and knowledge. In the end the Elders left with a knowledge that was built by the collectivity” (Stephen J. Augustine, 2008, p. 2-3).
Connecting with the 5Rs
Relevance: How is this oral tradition relevant to Indigenous ways of knowing and being?
Respect: Am I following protocols and practices that make me ready to share this oral tradition?
Reciprocity: How will sharing this oral tradition give back to the peoples/communities I am speaking of/for?
Responsibility: How is sharing this oral tradition committed to reconciliation, decolonization or/and Indigenous sovereignty?
Relationships: How will sharing this oral tradition connect the listeners to the experiences of Indigenous peoples in order to hold themselves accountable to their complicity in the continuous violences Indigenous peoples encounter?
Resources
Reading: Stephen J. Augustine, “Oral Histories and Oral Traditions,” in Aboriginal Oral Traditions: Theory, Practice, Ethics, ed. Renée Hulan and Renate Eigenbrod (Halifax: Fernwood Publishing, 2008)
Ways to support Relationship development in online learning design
Guiding questions
How has the instructor grown as an educator or community member as a result of this course and their interactions with the learners?
What reciprocal actions have been taken to ensure that each person’s voice, culture, and beliefs have been heard to ensure each individual learns something by the end of this course that they didn’t know or understand before?
How are two-way interactions (teacher as facilitator, teacher as learner, student as learner, student as teacher) utilized to maximize engagement and learning?
Practical ideas and tools
Visit the Reciprocity chapter in Facilitating online learning with the 5R’s to discover digital tools and activities you can integrate into your course design to support relationship development.
These digital tools can support learning activities in your course that can address the 5Rs in your online learning environment:
Padlet Snagit
Cross-Cutting Themes and Examples
Visit the following themes pages to discover how each can support reciprocity in online learning design:
“Digital storytelling allows for creative expressions of Indigenous storied traditions through audio, video, and multimodal narrations, which can help foster pride and understanding among Indigenous educators and learners. Digital storytelling has thus become an important educational tool that gives space, voice, and agency to Indigenous people, especially as this mode of expression can support and uphold oral traditions” (Sam et al., 2021)
Connecting with the 5Rs
Relevance: Are the digital stories that I am using relevant to Indigenous peoples, the context of the students and/or the land I am situated in?
Respect: Am I following protocols and practices that make me ready to share this story?
Reciprocity: How will sharing this story give back to the peoples/communities I am speaking of/for?
Responsibility: How is sharing this story committed to reconciliation, decolonization or/and Indigenous sovereignty?
Relationships: How will sharing this story connect the listeners to the experiences of Indigenous peoples in order to hold themselves accountable to their complicity in the continuous violence Indigenous peoples encounter?
“How can we take a land-based course and make it suitable for online or remote teaching? The answer to that question was equally obvious. We could not. Land-based education is, at its core, learning from the land. There is no substitute for that experience, and no way to replicate it online. We could, however, search for ways to modify, adjust, accommodate or replace teaching and learning activities we had used in the past to reach or at least approach some of the pedagogical goals of our land-based curriculum” (Wilson, 2021)
Connecting with the 5Rs
Relevance: How is this learning relevant to the land you are situated in?
Respect: How is this learning holding reverence towards land and waters?
Reciprocity: How is this learning upholding the principal to give back what we take from the land?
Responsibility: How is this learning holding us accountable and deepening our understanding of why we must and how we can protect the land?
Relationships: How will this learning provide opportunities to engage and cultivate relations with the land regardless of being in an online setting?
“The first principle of Aboriginal learning is a preference for experiential knowledge. Indigenous pedagogy values a person's ability to learn independently by observing, listening, and participating with a minimum of intervention or instruction. This pattern of direct learning by seeing and doing, without asking questions, makes Aboriginal children diverse learners” (Battiste, 2002, p. 15).
Connecting with the 5Rs
Relevance: How is this experiential learning relevant to Indigenous ways of knowing and being?
Respect:Am I following protocols and practices that hold me accountable to facilitate this experiential learning?
Reciprocity: How is this experiential learning upholding principals of mutual accountability and solidarity?
Responsibility: What are the philosophical and spiritual traditions of this experiential learning? Where did it come from?
Relationships: How will this experiential learning provide opportunities to engage and cultivate relations?
“The term multimodal literacy describes communication practices that use two or more modes of meaning…is dynamic and able to be modified by users, rather than being a static code." (Mills & Doyle, 2019 p. 521-522)
Connecting with the 5Rs
Relevance: How is this multimodal learning relevant to Indigenous ways of knowing and being?
Respect: How is this multimodal learning in alignment with Indigenous ways of learning?
Reciprocity: How is this multimodal learning mutually beneficial to both the student and learning community?
Responsibility: How is this multimodal learning giving space for students to express their understanding in meaningful ways?
Relationships: How will this multimodal learning provide opportunities to engage and cultivate relations?
“Elders are gaining their rightful place as cultural teachers as they tell stories to students in band and public schools, to postsecondary students, and to adults". (Archibald, 2008, p. 67)
Connecting with the 5Rs
Relevance: Is it relevant to bring intergenerational teachings to my lesson design?
Respect: Am I following protocols and practices to include intergenerational teachings in a good way?
Reciprocity: How is this intergenerational learning beneficial to both the student and community?
Responsibility: Have I created an ethical space where all are held accountable to receive intergenerational teachings in a good way?
Relationships: How will this learning provide opportunities to engage with and cultivate intergenerational relations?
“The interrelatedness between the intellectual, spiritual (metaphysical values and beliefs and the Creator), emotional, and physical (body and behaviour/action) realms to form a whole healthy person” class="color_19">(Archibald, 2008, p. 11).
Connecting with the 5Rs
Relevance: How is this holistic learning relevant to Indigenous ways of knowing and being?
Respect: How does this holistic learning acknowledge Indigenous ways of learning and revere where the knowledge comes from?
Reciprocity: How is this holistic learning interrelated between the intellectual, spiritual, emotional and physical dimensions?
Responsibility: How is this holistic learning honoring Indigenous teachings and traditional practices?
Relationships:How will this holistic learning provide opportunities to create a harmonious healthy learning community?
“A decolonizing place of encounter between settlers and Indigenous people … by making space for collective critical dialogue – a public remembering embedded in ethical testimonial, ceremonial, and commemorative practices” (Regan, 2010, p. 12). “This entails a public truth telling in which settlers link critical reflection, enlightened vision, and positive action to confront the settler problem head-on. Truth as an act of hope nurtures peaceful yet radical socio-political change that is the necessary foundation of reconciliation” (Regan, 2010, p. 16).
Connecting with the 5Rs
Relevance: How is this lesson relevant to the Truth and Reconciliation Commission of Canada: Calls to Action?
Respect: How does this lesson acknowledge the impacts of settler-colonialism to Indigenous peoples and prioritize improved educational outcomes for Indigenous peoples?
Reciprocity: How is this lesson committed to truth telling and making space for collective critical dialogue?
Responsibility: How is this lesson rethinking practices and beliefs that influence what we teach and how we teach, allowing us to consider how we might better advance Indigenous ways of knowing in in educational spaces?
Relationships: How is this lesson providing opportunities to change and strengthen Indigenous-settler relations while addressing restitution and reparations for loss of land and Indigenous rights?
“Community-based education begins with people and their immediate reality. Above all, it allows them to become meaningfully involved in shaping their own futures through the school and other agencies in their community” (Corson, 1998, p. 240).
Connecting with the 5Rs
Relevance: How is this lesson relevant to local communities?
Respect: How is this lesson acknowledging the complexity and impact of historical educational approaches for community engagement?
Reciprocity: How is this learning giving back to the community we are learning from?
Responsibility: How is this lesson listening to and supporting communities’ priorities, as well as consulting and collaborating with them?
Relationships: How is this lesson engaging in respectful relations and appropriate ways to support local communities?
“It is not converting Indigenous politics to a Western doctrine of liberation; it is not a philanthropic process of ‘helping’ the at-risk and alleviating suffering; it is not a generic term for struggle against oppressive conditions and outcomes. The broad umbrella of social justice may have room underneath for all of these efforts. By contrast, decolonization specifically requires the repatriation of Indigenous land and life. Decolonization is not a metonym for social justice” (Tuck & Yang, 2012, p. 21).
Connecting with the 5Rs
Relevance: How is this lesson relevant to decolonizing education?
Respect: How does this lesson acknowledging the complexity of decolonization and our complicity in impeding it?
Reciprocity: How is this learning committed to the repatriation of Indigenous land and life?
Responsibility: How is this lesson working towards Indigenous sovereignty and self-governance?
Relationships: How is this lesson cultivating radical solidarity to support indigenous nations, as more than allies/accomplices to their cause?
“The Elders would serve as mnemonic pegs to each other. They will be speaking individually uninterrupted in a circle one after another. When each Elder spoke they were conscious that other Elders would serve as ‘peer reviewer’ [and so] they did not delve into subject matter that would be questionable. They did joke with each other and they told stories, some true and some a bit exaggerated but in the end the result was a collective memory. This is the part which is exciting because when each Elder arrived they brought with them a piece of the knowledge puzzle. They had to reach back to the teachings of their parents, grandparents and even great-grandparents. These teachings were shared in the circle and these constituted a reconnaissance of collective memory and knowledge. In the end the Elders left with a knowledge that was built by the collectivity” (Stephen J. Augustine, 2008, p. 2-3).
Connecting with the 5Rs
Relevance: How is this oral tradition relevant to Indigenous ways of knowing and being?
Respect: Am I following protocols and practices that make me ready to share this oral tradition?
Reciprocity: How will sharing this oral tradition give back to the peoples/communities I am speaking of/for?
Responsibility: How is sharing this oral tradition committed to reconciliation, decolonization or/and Indigenous sovereignty?
Relationships: How will sharing this oral tradition connect the listeners to the experiences of Indigenous peoples in order to hold themselves accountable to their complicity in the continuous violences Indigenous peoples encounter?
Resources
Reading: Stephen J. Augustine, “Oral Histories and Oral Traditions,” in Aboriginal Oral Traditions: Theory, Practice, Ethics, ed. Renée Hulan and Renate Eigenbrod (Halifax: Fernwood Publishing, 2008)
Relevance means that learning should reflect the needs of Indigenous ways of knowing and connect your students to the content of your course.
Relevancy means knowing where your students are coming from both physically and mentally to best support their learning.
Relevancy means using relatable content and examples to connect your students to the course.
Get to know where your students are living, where they have come from, what their interests are, and what their future goals and aspirations are and use this information to guide your course lessons, assessment, and examples.
Ways to support Relationship development in online learning design
Guiding questions
How does this course or classroom reflect and connect to the learners current life, culture, and interests?
Is this coursework relevant to the learners’ larger community, career goals, or interests?
Practical ideas and tools
Visit the Relevance chapter in Facilitating online learning with the 5R’s to discover digital tools and activities you can integrate into your course design to support relationship development.
These digital tools can support learning activities in your course that can address the 5Rs in your online learning environment:
Padlet Snagit
Cross-Cutting Themes and Examples
Visit the following themes pages to discover how each can support relevance development in online learning design:
“Digital storytelling allows for creative expressions of Indigenous storied traditions through audio, video, and multimodal narrations, which can help foster pride and understanding among Indigenous educators and learners. Digital storytelling has thus become an important educational tool that gives space, voice, and agency to Indigenous people, especially as this mode of expression can support and uphold oral traditions” (Sam et al., 2021)
Connecting with the 5Rs
Relevance: Are the digital stories that I am using relevant to Indigenous peoples, the context of the students and/or the land I am situated in?
Respect: Am I following protocols and practices that make me ready to share this story?
Reciprocity: How will sharing this story give back to the peoples/communities I am speaking of/for?
Responsibility: How is sharing this story committed to reconciliation, decolonization or/and Indigenous sovereignty?
Relationships: How will sharing this story connect the listeners to the experiences of Indigenous peoples in order to hold themselves accountable to their complicity in the continuous violence Indigenous peoples encounter?
“How can we take a land-based course and make it suitable for online or remote teaching? The answer to that question was equally obvious. We could not. Land-based education is, at its core, learning from the land. There is no substitute for that experience, and no way to replicate it online. We could, however, search for ways to modify, adjust, accommodate or replace teaching and learning activities we had used in the past to reach or at least approach some of the pedagogical goals of our land-based curriculum” (Wilson, 2021)
Connecting with the 5Rs
Relevance: How is this learning relevant to the land you are situated in?
Respect: How is this learning holding reverence towards land and waters?
Reciprocity: How is this learning upholding the principal to give back what we take from the land?
Responsibility: How is this learning holding us accountable and deepening our understanding of why we must and how we can protect the land?
Relationships: How will this learning provide opportunities to engage and cultivate relations with the land regardless of being in an online setting?
“The first principle of Aboriginal learning is a preference for experiential knowledge. Indigenous pedagogy values a person's ability to learn independently by observing, listening, and participating with a minimum of intervention or instruction. This pattern of direct learning by seeing and doing, without asking questions, makes Aboriginal children diverse learners” (Battiste, 2002, p. 15).
Connecting with the 5Rs
Relevance: How is this experiential learning relevant to Indigenous ways of knowing and being?
Respect:Am I following protocols and practices that hold me accountable to facilitate this experiential learning?
Reciprocity: How is this experiential learning upholding principals of mutual accountability and solidarity?
Responsibility: What are the philosophical and spiritual traditions of this experiential learning? Where did it come from?
Relationships: How will this experiential learning provide opportunities to engage and cultivate relations?
“The term multimodal literacy describes communication practices that use two or more modes of meaning…is dynamic and able to be modified by users, rather than being a static code." (Mills & Doyle, 2019 p. 521-522)
Connecting with the 5Rs
Relevance: How is this multimodal learning relevant to Indigenous ways of knowing and being?
Respect: How is this multimodal learning in alignment with Indigenous ways of learning?
Reciprocity: How is this multimodal learning mutually beneficial to both the student and learning community?
Responsibility: How is this multimodal learning giving space for students to express their understanding in meaningful ways?
Relationships: How will this multimodal learning provide opportunities to engage and cultivate relations?
“Elders are gaining their rightful place as cultural teachers as they tell stories to students in band and public schools, to postsecondary students, and to adults". (Archibald, 2008, p. 67)
Connecting with the 5Rs
Relevance: Is it relevant to bring intergenerational teachings to my lesson design?
Respect: Am I following protocols and practices to include intergenerational teachings in a good way?
Reciprocity: How is this intergenerational learning beneficial to both the student and community?
Responsibility: Have I created an ethical space where all are held accountable to receive intergenerational teachings in a good way?
Relationships: How will this learning provide opportunities to engage with and cultivate intergenerational relations?
“The interrelatedness between the intellectual, spiritual (metaphysical values and beliefs and the Creator), emotional, and physical (body and behaviour/action) realms to form a whole healthy person” class="color_19">(Archibald, 2008, p. 11).
Connecting with the 5Rs
Relevance: How is this holistic learning relevant to Indigenous ways of knowing and being?
Respect: How does this holistic learning acknowledge Indigenous ways of learning and revere where the knowledge comes from?
Reciprocity: How is this holistic learning interrelated between the intellectual, spiritual, emotional and physical dimensions?
Responsibility: How is this holistic learning honoring Indigenous teachings and traditional practices?
Relationships:How will this holistic learning provide opportunities to create a harmonious healthy learning community?
“A decolonizing place of encounter between settlers and Indigenous people … by making space for collective critical dialogue – a public remembering embedded in ethical testimonial, ceremonial, and commemorative practices” (Regan, 2010, p. 12). “This entails a public truth telling in which settlers link critical reflection, enlightened vision, and positive action to confront the settler problem head-on. Truth as an act of hope nurtures peaceful yet radical socio-political change that is the necessary foundation of reconciliation” (Regan, 2010, p. 16).
Connecting with the 5Rs
Relevance: How is this lesson relevant to the Truth and Reconciliation Commission of Canada: Calls to Action?
Respect: How does this lesson acknowledge the impacts of settler-colonialism to Indigenous peoples and prioritize improved educational outcomes for Indigenous peoples?
Reciprocity: How is this lesson committed to truth telling and making space for collective critical dialogue?
Responsibility: How is this lesson rethinking practices and beliefs that influence what we teach and how we teach, allowing us to consider how we might better advance Indigenous ways of knowing in in educational spaces?
Relationships: How is this lesson providing opportunities to change and strengthen Indigenous-settler relations while addressing restitution and reparations for loss of land and Indigenous rights?
“Community-based education begins with people and their immediate reality. Above all, it allows them to become meaningfully involved in shaping their own futures through the school and other agencies in their community” (Corson, 1998, p. 240).
Connecting with the 5Rs
Relevance: How is this lesson relevant to local communities?
Respect: How is this lesson acknowledging the complexity and impact of historical educational approaches for community engagement?
Reciprocity: How is this learning giving back to the community we are learning from?
Responsibility: How is this lesson listening to and supporting communities’ priorities, as well as consulting and collaborating with them?
Relationships: How is this lesson engaging in respectful relations and appropriate ways to support local communities?
“It is not converting Indigenous politics to a Western doctrine of liberation; it is not a philanthropic process of ‘helping’ the at-risk and alleviating suffering; it is not a generic term for struggle against oppressive conditions and outcomes. The broad umbrella of social justice may have room underneath for all of these efforts. By contrast, decolonization specifically requires the repatriation of Indigenous land and life. Decolonization is not a metonym for social justice” (Tuck & Yang, 2012, p. 21).
Connecting with the 5Rs
Relevance: How is this lesson relevant to decolonizing education?
Respect: How does this lesson acknowledging the complexity of decolonization and our complicity in impeding it?
Reciprocity: How is this learning committed to the repatriation of Indigenous land and life?
Responsibility: How is this lesson working towards Indigenous sovereignty and self-governance?
Relationships: How is this lesson cultivating radical solidarity to support indigenous nations, as more than allies/accomplices to their cause?
“The Elders would serve as mnemonic pegs to each other. They will be speaking individually uninterrupted in a circle one after another. When each Elder spoke they were conscious that other Elders would serve as ‘peer reviewer’ [and so] they did not delve into subject matter that would be questionable. They did joke with each other and they told stories, some true and some a bit exaggerated but in the end the result was a collective memory. This is the part which is exciting because when each Elder arrived they brought with them a piece of the knowledge puzzle. They had to reach back to the teachings of their parents, grandparents and even great-grandparents. These teachings were shared in the circle and these constituted a reconnaissance of collective memory and knowledge. In the end the Elders left with a knowledge that was built by the collectivity” (Stephen J. Augustine, 2008, p. 2-3).
Connecting with the 5Rs
Relevance: How is this oral tradition relevant to Indigenous ways of knowing and being?
Respect: Am I following protocols and practices that make me ready to share this oral tradition?
Reciprocity: How will sharing this oral tradition give back to the peoples/communities I am speaking of/for?
Responsibility: How is sharing this oral tradition committed to reconciliation, decolonization or/and Indigenous sovereignty?
Relationships: How will sharing this oral tradition connect the listeners to the experiences of Indigenous peoples in order to hold themselves accountable to their complicity in the continuous violences Indigenous peoples encounter?
Resources
Reading: Stephen J. Augustine, “Oral Histories and Oral Traditions,” in Aboriginal Oral Traditions: Theory, Practice, Ethics, ed. Renée Hulan and Renate Eigenbrod (Halifax: Fernwood Publishing, 2008)
“Respect is the need to recognize and apply Indigenous cultural norms and values into online learning appropriately. You need to tailor this to your local environment and community, as it is important to use locally appropriate resources relevant to the area you are occupying. For example, if you live in BC and work in SD61, you would use your local district’s Indigenous Education Department [website] as a resource for your learning. Most of these departments have their own website dedicated to cultural resources.”
Ways to support Relationship development in online learning design
Guiding question
How can the online learning environment recognize and respect Indigenous cultural values and norms?
Practical ideas and tools
Visit the Respect chapter in Facilitating online learning with the 5R’s to discover digital tools and activities you can integrate into your course design to support relationship development.
These digital tools can support learning activities in your course that can address the 5Rs in your online learning environment:
Padlet Snagit
Cross-Cutting Themes and Examples
Visit the following themes pages to discover how each can support respect development in online learning design:
“Digital storytelling allows for creative expressions of Indigenous storied traditions through audio, video, and multimodal narrations, which can help foster pride and understanding among Indigenous educators and learners. Digital storytelling has thus become an important educational tool that gives space, voice, and agency to Indigenous people, especially as this mode of expression can support and uphold oral traditions” (Sam et al., 2021)
Connecting with the 5Rs
Relevance: Are the digital stories that I am using relevant to Indigenous peoples, the context of the students and/or the land I am situated in?
Respect: Am I following protocols and practices that make me ready to share this story?
Reciprocity: How will sharing this story give back to the peoples/communities I am speaking of/for?
Responsibility: How is sharing this story committed to reconciliation, decolonization or/and Indigenous sovereignty?
Relationships: How will sharing this story connect the listeners to the experiences of Indigenous peoples in order to hold themselves accountable to their complicity in the continuous violence Indigenous peoples encounter?
“How can we take a land-based course and make it suitable for online or remote teaching? The answer to that question was equally obvious. We could not. Land-based education is, at its core, learning from the land. There is no substitute for that experience, and no way to replicate it online. We could, however, search for ways to modify, adjust, accommodate or replace teaching and learning activities we had used in the past to reach or at least approach some of the pedagogical goals of our land-based curriculum” (Wilson, 2021)
Connecting with the 5Rs
Relevance: How is this learning relevant to the land you are situated in?
Respect: How is this learning holding reverence towards land and waters?
Reciprocity: How is this learning upholding the principal to give back what we take from the land?
Responsibility: How is this learning holding us accountable and deepening our understanding of why we must and how we can protect the land?
Relationships: How will this learning provide opportunities to engage and cultivate relations with the land regardless of being in an online setting?
“The first principle of Aboriginal learning is a preference for experiential knowledge. Indigenous pedagogy values a person's ability to learn independently by observing, listening, and participating with a minimum of intervention or instruction. This pattern of direct learning by seeing and doing, without asking questions, makes Aboriginal children diverse learners” (Battiste, 2002, p. 15).
Connecting with the 5Rs
Relevance: How is this experiential learning relevant to Indigenous ways of knowing and being?
Respect:Am I following protocols and practices that hold me accountable to facilitate this experiential learning?
Reciprocity: How is this experiential learning upholding principals of mutual accountability and solidarity?
Responsibility: What are the philosophical and spiritual traditions of this experiential learning? Where did it come from?
Relationships: How will this experiential learning provide opportunities to engage and cultivate relations?
“The term multimodal literacy describes communication practices that use two or more modes of meaning…is dynamic and able to be modified by users, rather than being a static code." (Mills & Doyle, 2019 p. 521-522)
Connecting with the 5Rs
Relevance: How is this multimodal learning relevant to Indigenous ways of knowing and being?
Respect: How is this multimodal learning in alignment with Indigenous ways of learning?
Reciprocity: How is this multimodal learning mutually beneficial to both the student and learning community?
Responsibility: How is this multimodal learning giving space for students to express their understanding in meaningful ways?
Relationships: How will this multimodal learning provide opportunities to engage and cultivate relations?
“Elders are gaining their rightful place as cultural teachers as they tell stories to students in band and public schools, to postsecondary students, and to adults". (Archibald, 2008, p. 67)
Connecting with the 5Rs
Relevance: Is it relevant to bring intergenerational teachings to my lesson design?
Respect: Am I following protocols and practices to include intergenerational teachings in a good way?
Reciprocity: How is this intergenerational learning beneficial to both the student and community?
Responsibility: Have I created an ethical space where all are held accountable to receive intergenerational teachings in a good way?
Relationships: How will this learning provide opportunities to engage with and cultivate intergenerational relations?
“The interrelatedness between the intellectual, spiritual (metaphysical values and beliefs and the Creator), emotional, and physical (body and behaviour/action) realms to form a whole healthy person” class="color_19">(Archibald, 2008, p. 11).
Connecting with the 5Rs
Relevance: How is this holistic learning relevant to Indigenous ways of knowing and being?
Respect: How does this holistic learning acknowledge Indigenous ways of learning and revere where the knowledge comes from?
Reciprocity: How is this holistic learning interrelated between the intellectual, spiritual, emotional and physical dimensions?
Responsibility: How is this holistic learning honoring Indigenous teachings and traditional practices?
Relationships:How will this holistic learning provide opportunities to create a harmonious healthy learning community?
“A decolonizing place of encounter between settlers and Indigenous people … by making space for collective critical dialogue – a public remembering embedded in ethical testimonial, ceremonial, and commemorative practices” (Regan, 2010, p. 12). “This entails a public truth telling in which settlers link critical reflection, enlightened vision, and positive action to confront the settler problem head-on. Truth as an act of hope nurtures peaceful yet radical socio-political change that is the necessary foundation of reconciliation” (Regan, 2010, p. 16).
Connecting with the 5Rs
Relevance: How is this lesson relevant to the Truth and Reconciliation Commission of Canada: Calls to Action?
Respect: How does this lesson acknowledge the impacts of settler-colonialism to Indigenous peoples and prioritize improved educational outcomes for Indigenous peoples?
Reciprocity: How is this lesson committed to truth telling and making space for collective critical dialogue?
Responsibility: How is this lesson rethinking practices and beliefs that influence what we teach and how we teach, allowing us to consider how we might better advance Indigenous ways of knowing in in educational spaces?
Relationships: How is this lesson providing opportunities to change and strengthen Indigenous-settler relations while addressing restitution and reparations for loss of land and Indigenous rights?
“Community-based education begins with people and their immediate reality. Above all, it allows them to become meaningfully involved in shaping their own futures through the school and other agencies in their community” (Corson, 1998, p. 240).
Connecting with the 5Rs
Relevance: How is this lesson relevant to local communities?
Respect: How is this lesson acknowledging the complexity and impact of historical educational approaches for community engagement?
Reciprocity: How is this learning giving back to the community we are learning from?
Responsibility: How is this lesson listening to and supporting communities’ priorities, as well as consulting and collaborating with them?
Relationships: How is this lesson engaging in respectful relations and appropriate ways to support local communities?
“It is not converting Indigenous politics to a Western doctrine of liberation; it is not a philanthropic process of ‘helping’ the at-risk and alleviating suffering; it is not a generic term for struggle against oppressive conditions and outcomes. The broad umbrella of social justice may have room underneath for all of these efforts. By contrast, decolonization specifically requires the repatriation of Indigenous land and life. Decolonization is not a metonym for social justice” (Tuck & Yang, 2012, p. 21).
Connecting with the 5Rs
Relevance: How is this lesson relevant to decolonizing education?
Respect: How does this lesson acknowledging the complexity of decolonization and our complicity in impeding it?
Reciprocity: How is this learning committed to the repatriation of Indigenous land and life?
Responsibility: How is this lesson working towards Indigenous sovereignty and self-governance?
Relationships: How is this lesson cultivating radical solidarity to support indigenous nations, as more than allies/accomplices to their cause?
“The Elders would serve as mnemonic pegs to each other. They will be speaking individually uninterrupted in a circle one after another. When each Elder spoke they were conscious that other Elders would serve as ‘peer reviewer’ [and so] they did not delve into subject matter that would be questionable. They did joke with each other and they told stories, some true and some a bit exaggerated but in the end the result was a collective memory. This is the part which is exciting because when each Elder arrived they brought with them a piece of the knowledge puzzle. They had to reach back to the teachings of their parents, grandparents and even great-grandparents. These teachings were shared in the circle and these constituted a reconnaissance of collective memory and knowledge. In the end the Elders left with a knowledge that was built by the collectivity” (Stephen J. Augustine, 2008, p. 2-3).
Connecting with the 5Rs
Relevance: How is this oral tradition relevant to Indigenous ways of knowing and being?
Respect: Am I following protocols and practices that make me ready to share this oral tradition?
Reciprocity: How will sharing this oral tradition give back to the peoples/communities I am speaking of/for?
Responsibility: How is sharing this oral tradition committed to reconciliation, decolonization or/and Indigenous sovereignty?
Relationships: How will sharing this oral tradition connect the listeners to the experiences of Indigenous peoples in order to hold themselves accountable to their complicity in the continuous violences Indigenous peoples encounter?
Resources
Reading: Stephen J. Augustine, “Oral Histories and Oral Traditions,” in Aboriginal Oral Traditions: Theory, Practice, Ethics, ed. Renée Hulan and Renate Eigenbrod (Halifax: Fernwood Publishing, 2008)
“Relationships are reciprocal between teacher and student, and should foster connection to community and self. As an educator, before you can begin to teach the content, you need to foster and embrace a relationship at some level with each of your students. They need to feel like they are valued in your class and respected as an individual. Online learners can feel disconnected and harnessing a personal relationship to their peers and instructor can be a bit unfamiliar, compared to the in-person learning environment.
For learners, interacting through video conferencing tools such as Zoom [website] or Microsoft Teams [website] could be a bit intimidating at first, and can cause some familiar first day of school jitters. Being patient with your learners and giving them time and different options to interact and reply can create a positive experience for them in the classroom. Give them space to reply when asking questions, and reiterate that options to reply could include using their microphone, video, or typing their replies in the chat box. Be mindful of how people may feel turning their camera on, and take time to address the option to turn off their cameras when they feel, using an avatar on screen, or offering a recording of the session to those students who don’t feel comfortable connecting in a synchronous manner.”
Ways to support Relationship development in online learning design
Guiding questions
Consider these questions when developing learning objectives, learning outcomes, learning activities, and assessments.
How can you foster relationships between students, peers, and the learning community?
Are the relationships reciprocal and do they foster personal growth?
Practical ideas and tools
Visit the Relationships chapter in Facilitating online learning with the 5R’s to discover digital tools and activities you can integrate into your course design to support relationship development.
These digital tools can support learning activities in your course that can address the 5Rs in your online learning environment:
Cross-Cutting Themes and Examples
Visit the following themes pages to discover how each can support relationship development in online learning design:
“Digital storytelling allows for creative expressions of Indigenous storied traditions through audio, video, and multimodal narrations, which can help foster pride and understanding among Indigenous educators and learners. Digital storytelling has thus become an important educational tool that gives space, voice, and agency to Indigenous people, especially as this mode of expression can support and uphold oral traditions” (Sam et al., 2021)
Connecting with the 5Rs
Relevance: Are the digital stories that I am using relevant to Indigenous peoples, the context of the students and/or the land I am situated in?
Respect: Am I following protocols and practices that make me ready to share this story?
Reciprocity: How will sharing this story give back to the peoples/communities I am speaking of/for?
Responsibility: How is sharing this story committed to reconciliation, decolonization or/and Indigenous sovereignty?
Relationships: How will sharing this story connect the listeners to the experiences of Indigenous peoples in order to hold themselves accountable to their complicity in the continuous violence Indigenous peoples encounter?
“How can we take a land-based course and make it suitable for online or remote teaching? The answer to that question was equally obvious. We could not. Land-based education is, at its core, learning from the land. There is no substitute for that experience, and no way to replicate it online. We could, however, search for ways to modify, adjust, accommodate or replace teaching and learning activities we had used in the past to reach or at least approach some of the pedagogical goals of our land-based curriculum” (Wilson, 2021)
Connecting with the 5Rs
Relevance: How is this learning relevant to the land you are situated in?
Respect: How is this learning holding reverence towards land and waters?
Reciprocity: How is this learning upholding the principal to give back what we take from the land?
Responsibility: How is this learning holding us accountable and deepening our understanding of why we must and how we can protect the land?
Relationships: How will this learning provide opportunities to engage and cultivate relations with the land regardless of being in an online setting?
“The first principle of Aboriginal learning is a preference for experiential knowledge. Indigenous pedagogy values a person's ability to learn independently by observing, listening, and participating with a minimum of intervention or instruction. This pattern of direct learning by seeing and doing, without asking questions, makes Aboriginal children diverse learners” (Battiste, 2002, p. 15).
Connecting with the 5Rs
Relevance: How is this experiential learning relevant to Indigenous ways of knowing and being?
Respect:Am I following protocols and practices that hold me accountable to facilitate this experiential learning?
Reciprocity: How is this experiential learning upholding principals of mutual accountability and solidarity?
Responsibility: What are the philosophical and spiritual traditions of this experiential learning? Where did it come from?
Relationships: How will this experiential learning provide opportunities to engage and cultivate relations?
“The term multimodal literacy describes communication practices that use two or more modes of meaning…is dynamic and able to be modified by users, rather than being a static code." (Mills & Doyle, 2019 p. 521-522)
Connecting with the 5Rs
Relevance: How is this multimodal learning relevant to Indigenous ways of knowing and being?
Respect: How is this multimodal learning in alignment with Indigenous ways of learning?
Reciprocity: How is this multimodal learning mutually beneficial to both the student and learning community?
Responsibility: How is this multimodal learning giving space for students to express their understanding in meaningful ways?
Relationships: How will this multimodal learning provide opportunities to engage and cultivate relations?
“Elders are gaining their rightful place as cultural teachers as they tell stories to students in band and public schools, to postsecondary students, and to adults". (Archibald, 2008, p. 67)
Connecting with the 5Rs
Relevance: Is it relevant to bring intergenerational teachings to my lesson design?
Respect: Am I following protocols and practices to include intergenerational teachings in a good way?
Reciprocity: How is this intergenerational learning beneficial to both the student and community?
Responsibility: Have I created an ethical space where all are held accountable to receive intergenerational teachings in a good way?
Relationships: How will this learning provide opportunities to engage with and cultivate intergenerational relations?
“The interrelatedness between the intellectual, spiritual (metaphysical values and beliefs and the Creator), emotional, and physical (body and behaviour/action) realms to form a whole healthy person” class="color_19">(Archibald, 2008, p. 11).
Connecting with the 5Rs
Relevance: How is this holistic learning relevant to Indigenous ways of knowing and being?
Respect: How does this holistic learning acknowledge Indigenous ways of learning and revere where the knowledge comes from?
Reciprocity: How is this holistic learning interrelated between the intellectual, spiritual, emotional and physical dimensions?
Responsibility: How is this holistic learning honoring Indigenous teachings and traditional practices?
Relationships:How will this holistic learning provide opportunities to create a harmonious healthy learning community?
“A decolonizing place of encounter between settlers and Indigenous people … by making space for collective critical dialogue – a public remembering embedded in ethical testimonial, ceremonial, and commemorative practices” (Regan, 2010, p. 12). “This entails a public truth telling in which settlers link critical reflection, enlightened vision, and positive action to confront the settler problem head-on. Truth as an act of hope nurtures peaceful yet radical socio-political change that is the necessary foundation of reconciliation” (Regan, 2010, p. 16).
Connecting with the 5Rs
Relevance: How is this lesson relevant to the Truth and Reconciliation Commission of Canada: Calls to Action?
Respect: How does this lesson acknowledge the impacts of settler-colonialism to Indigenous peoples and prioritize improved educational outcomes for Indigenous peoples?
Reciprocity: How is this lesson committed to truth telling and making space for collective critical dialogue?
Responsibility: How is this lesson rethinking practices and beliefs that influence what we teach and how we teach, allowing us to consider how we might better advance Indigenous ways of knowing in in educational spaces?
Relationships: How is this lesson providing opportunities to change and strengthen Indigenous-settler relations while addressing restitution and reparations for loss of land and Indigenous rights?
“Community-based education begins with people and their immediate reality. Above all, it allows them to become meaningfully involved in shaping their own futures through the school and other agencies in their community” (Corson, 1998, p. 240).
Connecting with the 5Rs
Relevance: How is this lesson relevant to local communities?
Respect: How is this lesson acknowledging the complexity and impact of historical educational approaches for community engagement?
Reciprocity: How is this learning giving back to the community we are learning from?
Responsibility: How is this lesson listening to and supporting communities’ priorities, as well as consulting and collaborating with them?
Relationships: How is this lesson engaging in respectful relations and appropriate ways to support local communities?
“It is not converting Indigenous politics to a Western doctrine of liberation; it is not a philanthropic process of ‘helping’ the at-risk and alleviating suffering; it is not a generic term for struggle against oppressive conditions and outcomes. The broad umbrella of social justice may have room underneath for all of these efforts. By contrast, decolonization specifically requires the repatriation of Indigenous land and life. Decolonization is not a metonym for social justice” (Tuck & Yang, 2012, p. 21).
Connecting with the 5Rs
Relevance: How is this lesson relevant to decolonizing education?
Respect: How does this lesson acknowledging the complexity of decolonization and our complicity in impeding it?
Reciprocity: How is this learning committed to the repatriation of Indigenous land and life?
Responsibility: How is this lesson working towards Indigenous sovereignty and self-governance?
Relationships: How is this lesson cultivating radical solidarity to support indigenous nations, as more than allies/accomplices to their cause?
“The Elders would serve as mnemonic pegs to each other. They will be speaking individually uninterrupted in a circle one after another. When each Elder spoke they were conscious that other Elders would serve as ‘peer reviewer’ [and so] they did not delve into subject matter that would be questionable. They did joke with each other and they told stories, some true and some a bit exaggerated but in the end the result was a collective memory. This is the part which is exciting because when each Elder arrived they brought with them a piece of the knowledge puzzle. They had to reach back to the teachings of their parents, grandparents and even great-grandparents. These teachings were shared in the circle and these constituted a reconnaissance of collective memory and knowledge. In the end the Elders left with a knowledge that was built by the collectivity” (Stephen J. Augustine, 2008, p. 2-3).
Connecting with the 5Rs
Relevance: How is this oral tradition relevant to Indigenous ways of knowing and being?
Respect: Am I following protocols and practices that make me ready to share this oral tradition?
Reciprocity: How will sharing this oral tradition give back to the peoples/communities I am speaking of/for?
Responsibility: How is sharing this oral tradition committed to reconciliation, decolonization or/and Indigenous sovereignty?
Relationships: How will sharing this oral tradition connect the listeners to the experiences of Indigenous peoples in order to hold themselves accountable to their complicity in the continuous violences Indigenous peoples encounter?
Resources
Reading: Stephen J. Augustine, “Oral Histories and Oral Traditions,” in Aboriginal Oral Traditions: Theory, Practice, Ethics, ed. Renée Hulan and Renate Eigenbrod (Halifax: Fernwood Publishing, 2008)
As we spend more time in online and hybrid meetings, an advanced skillset in Zoom is fast becoming an essential skill. Join UBC Educational Technology Support (ETS) staff to learn professional tips for setting up and managing the technical aspects of Zoom. This is the second of two sessions offered.
Session two of this staff professional development event will cover the following:
Frequently asked questions and troubleshooting
Hands on: build your own meeting
Feedback and questions
Facilitators: Gabrielle Coombs, Eduardo Rebagliati and Marika Cheng
