otipemisiwak (selves-governing), wâhkôhtowin (all-

related) and manito (good-vibe): A Métis Approach to

Teaching and Learning About Place

Sharon Jarvis

University of British Columbia, Vancouver, British Columbia, Canada

Keywords

otipemisiwak, wáhkôhtowin, manito, non-anthropocentric, Métis,

autoethnography, métissage

How to cite this article (APA): Jarvis, S. (2024). otipemisiwak (selves-governing), wâhkôhtowin (all-related), and manito (good-vibe): A Métis

approach to teaching and learning about place. Annals of Social Studies Education Research for Teachers, 6(2), 24-33.

https://doi.org/10.29173/assert78

ABSTRACT

This article begins with a timeline of the autoethnographic

method of research and discusses the tenants of the

decolonizing Indigenous methodology (Smith, 1999). Given the

criteria of the autoethnography, I provide context of my Métis

heritage and apply the Indigenous Métissage (Donald, 2012)

method of research that brought forth the Métis wholistic

motivational worldview based on otipemisiwak (selves-

governing), wáhkôhtowin (all-related) and manito (good-vibe)

(OWM) nehiyaw concepts (Jarvis, 2024). Finally, I provide

applications the K-12 educator may use for entry into a

wholistic healing process that connects with the local

Indigenous language.

Published December 31, 2024

Corresponding Author

Sharon Jarvis

sharon.jarvis@ubc.ca

DOI

https://doi.org/10.29173/ass

ert78

Pages: 23-33

Distributed under Creative

Commons

Attribution-Non-Commercial 4.0

International (CC BY-NC 4.0).

article’s copyright remains with the

author(s), subject to the Creative

Commons license.

A Métis Approach to Teaching and Learning About Place

Jarvis, Sharon

ASSERT, 6(2) | 2024 | doi https://doi.org/10.29173/assert78

INTRODUCTION

Indigenous Methodology, Ethnography and Autoethnography

Research studies of ‘other’ cultures is called an ethnography, and they began at the onset of

European colonization by explorers and clergy, and later to North American universites.These

Western worldview ethnographers explored usually colonized lands such as Africa, the South Pacific,

and North and South America. However, Edward Said (1978) highlighted that these Western views of

‘others’ were skewed because they engaged only their linear perspective on the cultures whose

worldview was contextual. The Western lens sees things as separate, category, concrete, and

objective, unlike the contextual lens, which sees things as connected, related, abstract, and

subjective (Kawagley & Barnhardt, 1998). The Western lens dismissed the contextual lens. Thereby,

the early ethnographies were incomplete due to their monocultural analysis. As a result, the

autoehnography emerged giving voice to Indigenous people and other marginalized ones to tell their

own story. The tenet of ‘auto’’ is for personal experience, for ‘ethno’ is for a reflexive look at one’s

own culture and ‘graphy’ for research (Ellis, 2008) .

I employed an autoethnography method that focused mainly on my childhood memories in the

Treaty Six Métis community of rural manito sakahikan (MS) (aka Lac St. Anne), which led me to

Indigenous methodology. This ceremonial decolonizing process requires responsibility,

respectfulness, and relational accountability to one’s community/wâhkôhtowin, including the animate

and the non-animate (Kovach, 2010; Smith, 1999; Wilson, 2008). Because of this sense of

freedom/otipemisiwak from Western Imperialism, my autoethnography became our non-

anthropocentric-autoethnography.

FINDINGS & IMPLICATIONS

Emergenece of the Métis Nation

The early 18th century saw the emergence of Métis ethnicity when the offspring of the Indigenous

women, who followed Indigenous spirituality, and French fur traders, who held Catholic beliefs,

began their otipemisiwak, wâhkôhtowin and manito (OWM) lifestyle.The 1885 Northwest Rebellion

(NWR), arose a few years after the Canadian government began allocating scrip to the Métis instead

of their promised province of Manitoba.With their failed attempt of so called ‘civilized’ negotiations

with the Imperialist invaders, the Métis returned to their so called ‘primative” governing they had

A Métis Approach to Teaching and Learning About Place

Jarvis, Sharon

ASSERT, 6(2) | 2024 | doi https://doi.org/10.29173/assert78

establised for their buffalo hunts- a democractic system (Stanley, 1936). Métis leader, Gabriel

Dumont, “ in a land where no established law existed and among a people who lacked political

experience” began carrying on Métis democracy (p. 400). By 1875 the “law of the prairie was finally

set forth in a code of twenty-five articles” (p. 407). Then in March of 1885 armed police, milita, and

soldiers representing Ottawa confronted the Métis government.

Following the war, the Métis were sanctioned and labeled traitors (Devine, 2004, pp.169-172)

and at the same time, the government of Canada repudiated the terms of the Treaty through

starvation. In lieu of treaty rights, the Métis received scrip in money or landform (Adese, 2011). Many

of my direct and collateral ancestors of Treaty Six and Eight received forms of scrip (in MS and other

areas). However, ceding the land of their direct and collateral generations, I think, was an

inconceivable Indigenous concept. Then, in 1982, came a new spiral to the circle when the

constitution recognized the Métis as Aboriginals with treaty rights.

Emergenence of the Métis Worldview

Initially, I found in the literature that the communities of the Métis, who resided in rural areas on either

scrip lands, settled lands, or on road allowances following the NWR, held an otipemisiwak (selves

governing) and wâhkôhtowin (all my relations) worldview (Macdougal, 2006; Gaudry, 2014).

otipemisiwak means people who govern themselves, free people, selves-reliant and the like (Devine,

2004). The Supreme Court of Canada solidified this identity in the Powley court case (R v. Powley 2

S. C. R. 207, 2003). wâhkôhtowin, means interfamilial connection of nurturing relationships with

everything the animate and the inanimate. Since the Métis kept their marriages and trading among

themselves in the 18th and 19th centuries, nurturing relationships within their community was of high

value.

What is important to note about the Métis is that they resided as otipemisiwak and wâhkôhtowin

people and held spiritual beliefs of their own. They are not to be confused with or expected to hold

the same beliefs and values as the First Nations or Inuit.

Emergence of an Indigenized Self-Determination Theory

I learned by applying what Dwayne Donald calls Indigenous Metissage: “hold seemingly disparate

standpoints together without necessarily choosing sides” (2012, p. 3). Thereby, I recognized an

overlap of otipemisiwak and wâhkôhtowin with Ryan and Deci’s (2000) three tenets (autonomy,

relatedness, and competence) that form a Western motivational psychology called Self Determination

Theory (SDT). Following this, I thought about what competence is from a Métis perspective.

A Métis Approach to Teaching and Learning About Place

Jarvis, Sharon

ASSERT, 6(2) | 2024 | doi https://doi.org/10.29173/assert78

Initially, I found a nehiyaw perspective of competence, which was ekichinantak, and this

privileged inter and intra-social emotional competence over the cognitive competence of SDT ( Berry

& Bennett, 1992; Jarvis 2017, 2019). Leaning on this identification because it resonated, I was

guided to a more specific Métis orientated perspective: manito (Jarvis, 2021, 2024). Not only is this

the root word that the political leader of the Métis, Louis Riel, chose for the promised province of the

Métis in the late 19th century, but the word and its meaning came from the land of the promised

province. It was the sound the ojibwa and nehiyaw heard when the wind, rock, and water came

together at what is today called Lake Manitoba. For them, it meant spirit, “God; the great positive

force in the universe,” good vibe, mystery, and vision (Online Cree Dictionary, n.d.; Donald, 2009;

Jones,1905).

Moreover, although there was a spirit connection to the meaning of ekichinantak, manito was

more closely associated with the spirituality and vibe orientation of competence I felt amongst the

Métis MS community. For me, it was a vibe of unconditional love and acceptance while holding the

feeling and a vision of this continued good vibe (Adese, 2014; Fiola,2015). The nehiyaw terms that

represented a Métis worldview and a more holistic SDT became a wholistic conceptual framework:

otipemisiwak, wâhkôhtowin and manito (OWM). The Cree Dictionary definition for manito is “God; the

great positive force in the universe,” and I have explained it. If we were to believe the story of the

Indigenous coming here from the ice bridge, then for the “good vibe” to come with them, I think, it is

not too big of a stretch. I see vibe as the science of alpha waves.

For me, as a Métis, otipemismisiw (singular of otipemisiwak) which means spoiled brat. I think it

is/was our way to not be dogmatic in definitions. Words like good, positive, and so on, can be

ambiguous since these meanings can differ for different people. Also, the meaning of God for

Indigenous people may not be the same as for non-Indigenous, especially for Indigenous people

who, when compared from an imperialist perspective, were bad. Maybe a peaceful vibe or force

would be a way to describe the vibe/force I knew in our community, and it connects with peaceful

alpha waves. Jones (1905) uses the word feeling.

PRACTICAL IMPLICATIONS FOR TEACHERS

Research Process Circles Again

Given this conceptual framework and an Indigenous Métissage momentum (Donald 2009, 2012), I

brought in a Western qualitative analysis method (Braun & Clarke, 2006) and a freewriting process

A Métis Approach to Teaching and Learning About Place

Jarvis, Sharon

ASSERT, 6(2) | 2024 | doi https://doi.org/10.29173/assert78

(Pennebaker, 1997) to my work as a way for meaning to manifest itself (Jones, 1905). For me,

Indigenous methodology and writing without inhibition (Pennebaker, 1997) followed by identifying

themes (Braun & Clarke, 2006) was the preparation for the Indigenous Métissage way of knowing

that braids meaning, metaphor, and place. Kovach (2010) discusses that “some Indigenous

researchers have incorporated a mixed method approach…[with] forms of thematic analysis” (p.

131), and she highlights that what is important is keeping it contextualized. I saw wâhkôhtowin as the

theme(s)/metaphor(s)/voice(s), otipemisiwak as as their freedom to come forth, and manito as their

needed agency.

K-12 Application

How do we bring this into teaching and learning in a K-12 environment with so much diversity and

broad capacity levels (Jarvis, 2024)? The participants I have practiced with have predominantly been

settler and migrant populations. If the class population has high Indigenous knowledge capacity,

much of this may need modifications. Lastly, this can be undertaken in the classroom, but out in

nature is preferred. What is foremost when engaging with Indigenous methodology is respectfulness

for local ceremonies, language, stories, and circle practices, as well as relational accountability to our

animate and inanimate relations in a place (Parent, 2022). Table 1 contains a list of activities for K-12

teachers, and a brief description of each activity follows.

Table 1

Activites for Teaching and Learning About Place

Classroom

Activity

Description

Implementation

Ceremony

Preparing one’s heart by

acknowledging

Gift giving for knowledge depending on the

custom of whose Indigenous land you are

engaging in your activity

Circle

Relationship building

Story sharing of process of arriving at TRC

and ways to build relationships

A Métis Approach to Teaching and Learning About Place

Jarvis, Sharon

ASSERT, 6(2) | 2024 | doi https://doi.org/10.29173/assert78

Connection

Indigenizing

Connecting with otipemisiwak, wâhkôhtowin

and manito (these are nehiyaw words so

locating the local Indigenous language for

these words is needed)

Indigenous

Language Projects

Making local connections

This is not language learning, but more

about making meaning and relationship

connections

Ceremony

Ceremony can include hanging up judgements, land acknowledgement, gifts and circle. I have often

begun with a suggestion to leave all judgment at the door before we begin, with a brief outline of a

land acknowledgment, including how to do one, and an offering of tobacco to an elder or other guide

(such as leaving tobacco at the trunk of a tree). Indigenous practices of a place and reason for the

ceremony will vary. I talked with my Indigenous community about what kind of gifts to give, and they

said to offer a heartfelt gift (you may want to talk with your Indigenous liaison). As a form of respect

and relational accountability, what is vital is an acknowledgment that we are engaging with

Indigenous knowledge and, more importantly, to always acknowledge that this is an Indigenous

practice; this is part of what ceremony is about- remembering.

Circle

To begin, those unfamiliar with Truth and Reconciliation may need to be given a timeline from the

first Residential school to TRC Day, and those unfamiliar with land acknowledgment may need to

know the why and how of it. Once this context has been provided, the next step could be identifying

what ceremony means for your context (the local context and one’s context). Given that Indigenous

ways are fluid and generally a social construct process, it begins by identifying what this means to

your collective at this time.

Students can be put in small circle groups to discuss these (or as a large group, depending on

the time allocated and number of particiapnts). Please keep groups equitable and remember the

Indigenous are the marginalzed so equity for them would mean more of them per group. In the circle,

participant can agree on an object to hold and pass around (or the facilitaor has one prepared),

followed by sharing their connections with the object. They can go around again and provide answers

A Métis Approach to Teaching and Learning About Place

Jarvis, Sharon

ASSERT, 6(2) | 2024 | doi https://doi.org/10.29173/assert78

to a question posed, such as what ceremony, offerings, gifts, thanksgiving, and what

acknowledgments mean to them. Afterward, each circle can share highlights with the larger group.

When doing the circle activity, if one does not want to speak, they do not, and if they want to talk for a

long time, it is usually allowed—but respectfulness is the key. This is the ceremony of preparing your

hearts.

Connections: otipemisiwak, wâhkôhtowin and manito (OWM)

After participating in circle groups, the class moves into the connection process. They can do any

number of creative processes such as improv, drawing, talking to themselves, and so on, but the

process I work with is freewriting and the ideas it brings forth:

Pennabaker (1997), and Lapore and Smyth (2002) found the freewriting process was therapeutic

for mental and physical health. The process involved confidentiality, and not worrying about

writing mechanics, but to keep the pen moving. The research found that positive emotional,

causal, and insight words were the most healing (Jarvis, 2024, p. 3).

Freewriting correlates with Palmer’s idea of the hidden soul and providing a safe place for it to

reveal itself ( Palmer, 2009). Given freewriting instructions, participants begin to freewrite for a

minute--to start, but when they get more used to it, they can begin to do it longer. Once they finish

freewriting, they highlight themes, main ideas or words that strike them. Then, they choose a word

from the highlighting, write it on the top of the page, and iteratively go through the process again.

I have adapted this to have participants wander about individually and find something to connect

with, such as a tree, plant, or rock. Then, they give the object a gift, such as tobacco, to offer thanks

for its wisdom, followed by freewriting.

Indigenous Langauge Projects

Lastly, the word is looked up in ‘first voices,’ a website dedicated to enhancing Indigenous languages,

and participants try to translate their dug-up meaningful words into the local Indigenous language. We

reconvene in circle and reflect on the experience of being thankful for, struck by, reminded of,

uncomfortable/ pleased with, and curious about. What I have done once the Indigenous word emerged

is begin research on the history, meaning, and connections of the word (Jarvis, 2019, 2023). Other

ideas could be expressive ongoing projects such as drawings, plays, stories, or vocabulary lists.

A Métis Approach to Teaching and Learning About Place

Jarvis, Sharon

ASSERT, 6(2) | 2024 | doi https://doi.org/10.29173/assert78

Q & A WITH SHARON JARVIS

Question #1

Teacher’s Question:

How might a map be incorporated to support readers who may come to this with minimal

background?

Sharon Jarvis’ Response:

I suggest a medicine wheel might be the best way for this because it is nehiyaw/Métis related. It

would be best to inquire with your local Indigenous group and seek permission to use it since it

might not be local. However, explain its purpose and seek their adaptions.

Teacher’s Question #2

Teacher’s Question:

What scaffolds/extensions might be helpful for further understanding for readers?

Sharon Jarvis’ Response:

Make connections with the concepts otipemisiwak, wâhkôhtowin and manito. Begin with Bloom’s

Taxonomy, what are the definitions of the concepts, and can they be identified? Understand

wâhkôhtowin is about social construction. wâhkôhtowin is connected to otipemisiwak. It is how to

build the social construct by nurturing relationships with everything. manito connects as it is

believing and hearing of the voices of wâhkôhtowin. Find ways to make the applications, such as

offering tobacco to a tree and seek it wisdom. Hear its wisdom. Apply its wisdom.

I am not suggesting the activities I provided are the way. I am suggesting they are a way.

Question #3

Teacher’s Question:

What scaffolds might be helpful for teachers seeking to implement your ideas into K-12

classrooms?

A Métis Approach to Teaching and Learning About Place

Jarvis, Sharon

ASSERT, 6(2) | 2024 | doi https://doi.org/10.29173/assert78

Sharon Jarvis’ Response:

There are many ways to scaffold and it depends on your context. For the early grades beginning

with ceremony by hanging up judgments is probably not needed. However, making an offering

such as a land acknowledgment would be a good start for ceremony. Probably a story book

introduction would be helpful. Maybe offering thanks to the book for its knowledge. For circle

provide a question and everyone take a turn providing an answer. Where are they from? Where

are their parents, grandparents…from? For the connection they can draw whatever they want or

the teacher could provide a guide—such as what was the most meaningful for you today.

Afterwards in a circle they can name their picture. Find words they look up in the local Indigenous

language. These answers can be projects for further study.

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ABOUT THE AUTHOR

Sharon Jarvis

I am a Métis, and an Adjunct Professor of Education at the University of British Columbia in Vancouver,

Canada on the unceded territories of the xʷməθkʷəy

əm (Musqueam), Sḵwx

wú7mesh Úxwumixw

(Squamish), səlilw

ətaʔɬ (Tsleil-Waututh), q

íc

əy

 (Katzie), kʷikʷəƛ

əm (Kwikwetlem), Qayqayt, Kwantlen,

Semiahmoo and Tsawwassen. As an educator, I am committed to fostering selves-governing, nurturing

relationships with both human and non-human life forms, while advocating for a non-anthropocentric

view of social equity. Drawing from Indigenous knowledge and learning alongside Elders, Indigenous

allies, and scholars, I integrate traditional wisdom into contemporary educational practices. With

decades of experience teaching and learning alongside learners from ages 3 to 80, I am passionate

about empowering communities through education. Outside of my work, I enjoy socially engaging

outdoor activities, games, hot yoga, and have crossed the seas on a 45-foot ketch. My professional

development and personal experiences shape my commitment to equity, sustainability, and lifelong

learning.

I can be found on:

@equity-education.bsky.social