As we approach the halfway point of 2023, it is time to reflect on the progress that has been made in the field of scholarly engagement. In recent years, there has been a growing recognition of the importance of engaging with the public in order to promote the impact of scholarly research. One of the most important aspects of scholarly engagement is the need to communicate research findings in a way that is accessible and engaging to the public.

Abstract and Paper

The purpose of this reflective practice was to critically examine a revelation discovered after facilitating a Collaborative Online International Learning (COIL) course. COIL is an andragogical teaching strategy that uses innovative technology to connect classrooms worldwide. This reflection will highlight a COIL opportunity that brought together students from classes in the United States of America and Brazil. After facilitating COIL in our intercultural communication classes, we discovered that these global virtual exchange courses or units could be incorporated into various other disciplines. There were two distinct reasons why this knowledge was surprising. First, during our COIL training, we directed our attention to the course we planned to facilitate. Second, we had never taught COIL classes before, so we were unsure how to include this teaching method in other areas of study. We used Stephen Brookfield’s model of reflection to critically examine our assumptions and pre-conceived notions about COIL and left with takeaways that can be shared with our colleagues.

Keywords: critical reflection, Collaborative Online International Learning, intercultural communication

This paper provides a practical model of John Dewey’s reflective practice to support post-secondary faculty in gaining insight into authentic applications for solving issues in collegiate classrooms. Issues are thoughtfully and thoroughly examined to clarify relevant aspects accurately and brought into focus. Perceived reasons for the problems are evaluated with the reality of professional boundaries in place. Reasons for the problems are explored. Supporting research reveals three significant barriers: content barriers, self-reflection techniques, and lack of knowledge of Indigenous ways of knowing. Decisions are made based on real-world experiences coupled with research. Considerations for the battle of academic Chronos time versus Indigenous Kairos time are addressed along with validation of reduction of assessments and culturally relevant pedagogy that honors indigenous instructional design to support Indigenous Alaska Native first-generation student success in a general education communications course. The paper provides a framework to reinforce post-secondary instructors’ professional growth and maturity.

Keywords: reflective practice, culturally relevant pedagogy, post-secondary, faculty, Indigenous ways of knowing

Academic support is a necessity for Indigenous and non-Indigenous learners, whether that be curriculum, theory, instructional design models, or resources. Western educational systems, by keeping European-American curriculum and pedagogies while disregarding Indigenous methodologies, have tragically failed Indigenous learners. Published in 2013, the Standard Model of Indigenous Learning (SMIL) was introduced as a theoretical framework to support Indigenous learners, teachers, curriculum developers, instructional designers, and researchers. This paper revisits the SMIL and meticulously examines it by reflective practice, practical experiences, evidence-based research, and applications of the model. Based on pre-contract learning and Indigenous values, the model has five threads: place, storytelling, intergenerational interaction, experience, and interconnectedness. As the only Indigenous instructional design model, the SMIL provides a robust framework for housing content and is applicable to any subject area and grade level in the academic arena across various platforms of delivery. Indigenous ways of knowing, worldviews, and methodologies such as the SMIL are needed in the Western educational systems. If systemic barriers such as academic resistance to culturally responsive teaching and assessments, white comfort, educational variation, and power are not addressed, Indigenous learners will continue to face inherent academic hurdles.

Keywords: Indigenous instructional design model, culturally responsive teaching, Indigenous ways of knowing, Indigenous learning theory, educational variation

The purpose of this reflective paper is to explore ways to provide quality cultural training to the faculty of a small Christian college in the area of blending Indigenous and Western ways of knowing. Although we are using various methods, including a one-week immersion in an Alaskan Native village, it seems that progress towards indigenizing the curriculum and methodologies is agonizingly slow. How can we bring effective change in a Westernized setting with limited opportunities for rich, Indigenous crosscultural experiences for faculty and staff? After researching immersion training, vicarious learning, and simulations, these authors came to the realization that we were missing the forest for the trees. It is the students who hold the power to impact the faculty and the classroom environment. All they need is a collaborative alliance with the faculty to demonstrate their knowledge, culture, and ways of knowing.

Keywords: Indigenous ways of knowing, cultural immersion training programs, culturally responsive instructional strategies

This reflective paper explores a personal experience teaching a developmental English course through John Dewey’s reflective lens and an attempt to identify, define, analyze, solve, and test an unexpected problem encountered in the classroom. The issue identified was that students were not transferring learned writing and editing skills to major assignments or using said skills in other courses they were enrolled in. This led to examining the lack of experience teaching Alaska Native English learners and a lack of knowledge of student cultures and backgrounds. Through research and cultural training, the decision was made to add an element of knowledge exchange in the classroom by giving students the opportunity to teach about who they are and their culture and languages. Class content contained no connection to Alaska Native culture or way of life until Dr. Barton presented the Standard Model for Indigenous Learning (SMIL). There was an understanding that the curriculum did not need to be redesigned entirely but rather incorporate the five threads of SMIL into the content already created. Possible hindrances embedded in curriculum design were also explored and with the discovery of the importance of giving students the time and space to practice the application of skills taught in the classroom on major assignments. Through this reflective practice journey, self-reflective questions led to culturally responsive instructional strategies to target academic readiness skills supporting Indigenous Alaska Native first-generation students to reach course goals.

Keywords: class workshops, culturally relevant pedagogy & andragogy, reflective practice, skill transference and application, standard model of indigenous learning.