Learning from Place

List some of the ways that you see reinhabitation and decolonization happening throughout the narrative.

The gist of the article is the exposing of, “a critical pedagogy of place that aims to (a) identify, recover, and create material spaces and places that teach us how to live well in our total environments (reinhabitation); and (b) identify and change ways of thinking that injure and exploit other people and places (decolonization)” (p. 74) 

The examples of decolonization and reinhabitation, can be seen in the mention of how:

“Elders would share knowledge with youth about ways to live off the river and lands and note key sites along the way. As part of the project, youth and Elders travelled together on the traditional waters and lands, exploring history, language, issues of governance, and land management.” (p. 75)

Knowledge transfer from elder generations to youth – they used radio to spread the elders knowledge to those throughout the north – what a far far reach! Great use of technology.

Paquataskamik speaks to a way of relating to land based on laws and governance arrangements that were in place long before European settlers arrived. 

The group documented sites of significance to the community, experienced routes that hold great historical significance, and brought people together in the sharing of knowledge. There was a community mapping of key cultural and historical sites. As adults involved in the project described, paquataskamik is significant partly because it references a historical relationship to land, which encompassed a much larger area than the reserve or family camps. 

For project participants, it was important to remember words like paquataskamik because they spoke to the broader project of territoriality and self-determination within Mushkegowuk lands, the ability of the Mushkegowuk people to define development on their own terms, and to continue to build on a historical identity in
a vast area that was never ‘given up’ to European settlers.


Intergenerational language loss – The elders and other community members were concerned that the word paquataskamik was falling into disuse among the younger generations, who tend to use noscheemik instead, which pointed to a loss of important linguistic distinctions related to concepts of territoriality. During the river excursion the Cree-language terminology was expanded for those participating. 

Example – The words paquataskamik and Kistachowan Sipi (Albany River’s original name) were written along the fifty-foot long sides of the raft. 

Example – English language topographical maps are scribbled over in Cree syllabics.

How might you adapt these ideas towards considering place in your own subject areas and teaching?

I intend to run a nature place-based classroom. I may be naïve, but I believe with my past 30 years of summers outdoors, the growth obtained through parenting, and the knowledge from this degree will enable me to structure a four-day classroom learning environment. The fifth day (Friday) always being an outdoor place-based excursion of inquiry that completes the unit of study via all disciplines – Literature, Science, Art, Health, Phys. Ed and Social Studies. Furthermore, I believe unstructured free playtime is more beneficial in a child’s intellectual, emotional, social, physical and spiritual development than lessons learned from a book whist sitting at a desk. Lastly, I believe in the power of art in the development of creativity and mental health. Art being expressed via dance, visual, music, and drama.