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In the winter term of 2016, Cape Breton University launched a revised version of a second year Mi'kmaw Studies course entitled Learning from the Knowledge Keepers of Mi'kmaki (MIKM 2701). This course was designed to be led by local Elders and Knowledge Keepers with facilitation support from university faculty. It was designed by course facilitators as a dual-mode course, with the opportunity for students to participate face-to-face and online, and the excitement it generated quickly went "viral." In this paper, we describe the experiences of the participants in the course through an analysis of their own reflections on the 13 weeks of instruction. The aim of this analysis is to share course design considerations for post-secondary institutions attempting to "Indigenize the academy" at a course level, but also to evaluate the process of co-learning as it was evidenced in the course as a means to address educational complexity and decolonization efforts in the classroom.

In this expository essay, four faculty members co-reflect on the pedagogy used within one first-year course at a small Canadian university. We discuss the responsibility of facilitating five process-based pedagogical approaches. These complex and interrelated processes include: i) self-directed learning, ii) reflexive intra-personal learning, iii) group/inter-personal development, iv) experiential learning, and v) community-based and/or service learning. We describe and give examples of how these approaches help students learn how to learn, function, and grow respectfully with one another and with community.

Escalating environmental controversies are placing Indigenous peoples and First Nation communities at the front lines of protests, opposing unjust government policies and corporate actions. Yet, many environmental educators are not actively engaged or affectively learning about Indigenous Land struggles against Canada's colonial oppressions. Environmental education has a strong record of research to promote ecological, place-conscious pedagogies that build socio-emotional connections to nature, but it can also perpetuate settler colonialism by avoiding or ignoring Indigenous (Land) title. This article calls on settler environmental educators to shift towards decolonizing and Land-based reconciliation, by bearing witness as support to Indigenous struggles for jurisdiction and protection of Land. We focus on our own settler affective processing towards decolonizing as we witnessed the strength of the Kitchenuhmaykoosib Inninuwug (KI) First Nation, whose Chief and Council were jailed for protecting their territory from mining in Ontario's Far North.

Across Canada, many Aboriginal peoples and communities are actively resisting environmental destruction and communicating to settler-Canadians traditions of respect for the land. Moreover, some Indigenous scholars and educators are calling for a foregrounding of Indigenous ways of knowing in environmental education for all students. However, Western and Indigenous worldviews differ significantly, and settler-Canadian educators have much to learn from Aboriginal peoples who are already re-imagining a fundamentally different approach to education that pays attention to land, relationships, traditions, Elder knowledge, and place. Yet, it is difficult for White environmental educators to find effective and respectful roles as they learn from and work with Aboriginal peoples. This study seeks to understand the complexities of decolonizing journeys of White outdoor environmental educators. Findings of the study examine participant conceptualizations of decolonizing, recognition of Eurocentrism and White privilege, feelings of fear and anxiety, and experiences that facilitate decolonizing journeys. Major themes include: relationships with Aboriginal peoples, exposure to Aboriginal culture, relationships with non-Aboriginal peoples, cultural self-awareness, and time on the land.

This paper contextualizes the 5th World Environmental Education Congress, discusses the theoretical underpinnings of the Congress theme "Earth Our Common Home," and relates this theorizing to the research project that was woven through the Congress. We provide a rationale for engaging in this research project, as an invitation for Congress participants to have a say in co-constructing an image of environmental education and a vision for its shared future. The results describe an ever changing, and increasingly complex field. They are also presented as converging and diverging pluralities that can provide critical traction for practitioners who wish to critically reflect on ongoing developments in environmental education. (Contains 3 figures.)

A Toronto (Canada) outdoor program enables disadvantaged urban youth to connect with nature locally. Incrementally, participants take on increasing responsibility and more challenging tasks. An annual canoe race takes place within the city. A planned leadership and environmental center will provide experiences to reconnect Canadians to their environment and heritage, and will host rural-urban student exchanges. (TD)

The Toronto District School Board (Ontario) established a department of environmental education to lighten the school board's impact on the environment and to increase ecological literacy among students. School programs have been developed in the areas of eco-literacy, energy conservation, waste management, and school yard greening. One program was delivered to elementary students by high school students. (TD)