Acknowledgement

As a non-Indigenous person, I acknowledge the cultural safety learning spaces provided by Yellowhead Tribal College staff, President Randy Ermineskin, Wilda Listener Dean of Social Work, Elders/Knowledge Keepers, Marshall Viebe, Leah Potts, SOCI 361 course students (WIN 2026) and their family members and guests which played an important role in the learning process as ‘community is the curriculum’.

Open Sharing

Revising an Assignment for Deeper Reflection: Engaging Social Work Program Learners with Regional Indigenous and Global Justice Issues by Manisha Khetarpal is licensed with a CC-BY 4.0 International license.

This license is applied because this chapter contains rubrics (re)designed based on Cree listening practices and open education practices applied in my class. I am comfortable sharing what I created with others as long as the rules of the CC-BY license are followed. This means that you can view, download, adapt, and re-share my work if it’s useful for you, as long as you attribute the original work to me and link to the original. I do not give permission for digital scraping of my content (and content indicated as not mine) without attribution.

Introduction

This reflection and description of a classroom practice that I call the Listening Continuum Framework provides teaching insights related to Cree language concepts and the vital task of listening as part of learning in formal and informal education contexts. The concepts discussed are grounded in many years of learning with and from Indigenous colleagues and students and are especially grounded in my lifelong learning of Plains Cree languages and culture.

About Me

I am a non-Indigenous educator with over twenty-one years of experience working alongside Indigenous communities in Alberta and Saskatchewan. Currently serving as a sessional instructor at Yellowhead Tribal College (YTC) in Edmonton, Alberta. I contribute to an institution established by the Yellowhead Tribal Council and governed by four Treaty 6 member Nations: Alexander First Nation, Alexis Nakota Sioux Nation, O’Chiese First Nation, and Sunchild First Nation.

My work foregrounds Indigenous governance of knowledge, exemplified by the Social Work Practicum Guide issued under a restricted Traditional Knowledge label that operationalizes the principles of “gifted with knowledge” and “permission to share.” In 2024 at the Maskwacis Cultural College, I supervised social work practicum students and facilitated both the miyo pimachiowin healing institute and a student-led Indigenous knowledge in social work conference.

I am currently pursuing doctoral studies in Athabasca University’s EdD in Distance Education (EDDE) program. My research examines sessional instructors’ engagement with open educational practices (OEP), with particular attention to institutional supports, professional learning, cultural protocols, and the practical conditions shaping adoption at the course level. I bring experience in applying OEP in both Indigenous reserve settings and urban educational contexts.

Recent Learning Experiences and Literature Influencing a Listening Framework

Land-based learning experiences, such as those I experienced in Jasper National Park with other contributors to this collection, have been recognized in educational literature as powerful opportunities for critical dialogue and transformative learning (Simpson, 2014; Styres, 2017). During these sessions, engagement with peers, subject-matter experts, knowledge keepers, and Elders may facilitate a deeper understanding of Indigenous pedagogical approaches.

Based on my Jasper land based learning experience learning, I want to share insights related to my teaching. The Jasper experience reinforced the importance of listening as a relational, embodied practice for me, rooted in place, ceremony, and sustained presence. Cree concepts such as nitohtamowin, nahihtamowin, and nâkasohtawew came alive through time spent on the land, where knowing emerged through attentiveness to stories, silence, and relationships with human and more than human beings. These teachings affirmed that learning is not passive reception but ethical action—knowing is inseparable from doing. This understanding directly informed the development of the Listening Continuum Framework as a way to intentionally create respectful, culturally safe hybrid learning spaces.

The act of listening, central to Cree epistemology and expressed through terms such as “nitohtamowin” (the act of listening well) ᓂᑐᐦᑕᒧᐏᐣ, “nahihtamowin” (effective listening) ᓇᐦᐃᐦᑕᒧᐏᐣ, “nâkasohtawew” (listens carefully) ᓈᑲᓱᐦᑕᐍᐤ and “nahihtam” (one who listens well) ᓇᑐᐦᑕᒼ, underscores the importance of relational and experiential learning (Cree Dictionary, n.d.; Battiste, 2002). In Cree, verbs such as “nâkasohtawew” (listens carefully) and “natohtam” (listens to it) further emphasize the active, embodied nature of knowledge acquisition. Knowing is doing in these four Cree teachings, and the following listening continuum framework was developed to create safe hybrid learning spaces.

Listening Continuum Framework, Khetarpal, 2026

Purpose of Listening Activities

The purpose of intentional listening is to cultivate respectful, relational learning environments by progressing from prepared presence to accurate understanding and action to discernment and care in sharing/holding knowledge. This framing echoes the descriptions shared in my course as follows:

Descriptions of guiding ethics (for all stages of listening)

• Respectful presence (protocol, humility, attentiveness to people/place).
• Relational action (paraphrase checks, commitments that strengthen relationships).
• Discernment & permissions (knowing what can be shared publicly and what must be held with care).

Listening Continuum Overview (3 stages)

nitohtamowin — listening well
Quality of presence. Arriving prepared, honoring protocol, and giving full attention to speaker, place, and community. Indicators: eye contact (when culturally appropriate), note‑taking, non‑interruptive stance, readiness to receive guidance.

nahihtamowin — effective listening

Understanding into appropriate action. Accurate comprehension, careful paraphrase, and follow‑through that strengthens relationships. Indicators: paraphrase verified by speaker; commitments documented; momentum maintained while respecting timing.

nâkasohtawew — listening carefully

Discernment and care. Attentiveness to nuance, silence, and permission protocols; recognizing boundaries on what can be shared and what must be held with care. Indicators: explicit consent before sharing; safeguarding sensitive knowledge; instructor/facilitator keeps momentum and ensures pacing.

Explanation of three elements in the listening continuum framework. (Khetarpal 2026)

Listening is a foundational practice in Indigenous pedagogy, shaping how knowledge is shared, relationships are built, and understanding is deepened. The Listening Continuum provides a framework for cultivating this skill through three interconnected stages: nitohtamowin – listening well, nahihtamowin – effective listening, and nâkasohtawew – listening together. Each stage outlines classroom practices that foster respect, reciprocity, and intentional learning, along with assessment indicators that ensure learners engage meaningfully. This approach integrates Indigenous and Western worldviews, creating a holistic learning environment that is sometimes called Two-Eyed Seeing (integrating two different cultural ways of learning and knowing).

Stage nitohtamowin involves listening well. Classroom practices emphasize creating a respectful and intentional learning environment. These practices include beginning with prayer (or whatever form of focusing the learning event works for instructors and students), setting intentions, welcoming guests to build community, and seeking permission to share slides. Assessment indicators focus on a presence checklist and ensuring intentional learning grounding that integrates both Indigenous and Western worldviews through the concept of Two-Eyed Seeing, fostering meaningful parallels between the two perspectives.

Stage nahihtamowin involves effective listening, classroom practices for this stage include creating opportunities for dialogue, encouraging paraphrasing to confirm understanding, and fostering respectful turn-taking during discussions. These practices help learners engage deeply and demonstrate comprehension. The assessment indicator focuses on the accuracy of paraphrase and follow-through, ensuring that learners not only listen but also respond thoughtfully and meaningfully.
Stage nâkasohtawew involves listening together, classroom practices emphasize collaborative learning and shared responsibility. Activities include group reflections, co-creating knowledge through storytelling, and integrating land-based learning experiences that strengthen relational understanding. The assessment indicator centers on collective engagement and reciprocity, measuring how learners contribute to and support one another in building a shared learning environment.

Listening Continuum with Classroom Practices, Khetarpal, 2026

My Motivation for Sharing the Listening Continuum for Teaching Practice

The adoption of Open Educational Practices (OEP) helps energize “Intentional Presence” (which is defined as the very real struggle of keeping adults students focused, especially in hybrid or scattered environments). All my adult learners are working and have families and in addition some of them are volleyball aunties or hockey moms.
In an era of constant distraction, true listening is becoming a lost art. The Listening Continuum Framework focuses on the “embodied attending” aspect of listening. It positions the Continuum as an antidote to surface-level participation. By motivating teachers to use concepts like nitohtamowin (quality of presence) and natohtam (focusing through breath and posture), educators are given a pedagogical anchor to bring students back to mindful, active comprehension.

In the context of SOCI 361, a hybrid course with students dispersed across multiple provinces in Canada, significant barriers to availability and accessing required copyrighted textbooks emerged. Also, the representation of historical and contemporary social location of Indigenous peoples living and learning in different spaces such as reserves, and rural and urban areas is not captured in single textbook. For example, 2-spirit, gender and neuro diverse peoples, and ways of being are expressed in many Indigenous languages in many ways. These Indigenous expressions are not listed in a single textbook. To address these challenges and promote equitable access to learning materials, Open Educational Practices (OEP) were implemented for SOCI 361. OEP enabled the integration of freely available, culturally relevant resources, supporting both the diverse needs of learners and the principles of inclusive education. This approach aligns with established research advocating for open education to reduce barriers, foster participation, and ensure that all students—regardless of geographic or economic constraints—can engage meaningfully in their learning (UNESCO, 2019; Cronin, 2017). For this course, open relational pedagogy facilitated instructor-student partnerships for the cocreation of content, which was the intention for learning materials for the course. Listening skills were a foundation for open teaching practice. This is why I am sharing this framework openly.

Additional Explorations for the Listening Continuum and Indigenous Knowledge

The following table is an example of aligning Indigenous themes (depending on your discipline perhaps) and the concepts of listening presented in the framework:

Adaptability Across Contexts

By integrating classroom practices, assessment indicators, and trust safeguards, the framework can be adapted for various educational settings, supporting open and flexible learning environments.

Khetarpal, 2026

Khetarpal, 2026

Why This Matters

The Listening Continuum and learning process themes collectively emphasize student recognition that healing and justice require:

• Intentional and practiced listening skills
• Centering Indigenous knowledge systems.
• Challenging colonial structures in law, education, and social work.
• Building relationships, accountability, and solidarity across nations and communities.

Conclusion: (Re)defining Assessment through Relational Accountability

This section discusses the practical, administrative side of teaching: grading and evaluating students meaningfully. Traditional rubrics often only measure the final output, leaving teachers wondering how to assess empathy, peer support, and ethical engagement. This motivation highlights the framework’s 4-point rubric. It empowers educators with a culturally grounded tool to assess how students learn together—measuring vital soft skills like accurate paraphrasing, follow-through, and safeguarding sensitive knowledge. It makes the “invisible” work of being a good student visible and gradable. It represents an opportunity for ongoing reflection, dialogue, and adaptation to ensure that teaching practices remain responsive to the needs of Indigenous learners and communities. Future directions include strengthening theoretical integration, expanding opportunities for student feedback and insights on their experiences, and continuous quality improvement testing concepts and practices with Indigenous community members. By embracing these approaches, educators can contribute meaningfully to healing, justice, and decolonization in both academic and professional contexts.

Khetarpal_4-PointListeningRubric

References

Battiste, M. (2002). Indigenous Knowledge and Pedagogy in First Nations Education: A Literature Review with Recommendations. Canadian Journal of Native Studies, 18(2), 331–360.

Brayboy, B. M. J., & Castagno, A. E. (2009). Self-determination through self-education: Culturally responsive schooling for Indigenous students in the USA.
Teaching Education, 20(1), 31-53.

Cajete, G. (2015). Indigenous Community: Rekindling the Teachings of the Seventh Fire. Living Justice Press.

Clinton-Lisell, V. (2021). Open pedagogy: A systematic review of empirical findings. Journal of Learning for Development, 8(2), 255–268. https://jl4d.org/index.php/ejl4d/article/view/487

Corntassel, J. (2012). Re-envisioning resurgence: Indigenous pathways to decolonization and sustainable self-determination. Decolonization: Indigeneity, Education, & Society, 1(1), 86–101. https://jps.library.utoronto.ca/index.php/des/article/view/18627

Cree Dictionary. (n.d.). Retrieved from https://www.creedictionary.com/

Cronin, C. (2017). Openness and praxis: Exploring the use of open educational practices in higher education. The International Review of Research in Open and Distributed Learning, 18(5), 15–34.

Freire, P. (1970). Pedagogy of the Oppressed. Bloomsbury Academic.

Hodgkinson-Williams, C., & Trotter, H. (2018). A social justice framework for understanding open educational resources and practices in the Global South. Journal of Learning for Development, 5(3), 204–224.

hooks, B. (1994). Teaching to Transgress: Education as the Practice of Freedom. Routledge.

Kovach, M. (2009). Indigenous Methodologies: Characteristics, Conversations, and Contexts. University of Toronto Press.

Simpson, L. (2014). Land as pedagogy: Nishnaabeg intelligence and rebellious transformation. Decolonization: Indigeneity, Education & Society, 3 (3), 1-25. https://jps.library.utoronto.ca/index.php/des/article/view/22170/17985

Smith, L. T. (2012). Decolonizing Methodologies: Research and Indigenous Peoples. Zed Books Ltd.

Stevenson, W. (1998). Decolonizing Co-Management in Northern Canada. Canadian Journal of Native Studies, 18(2), 331–360.

Styres, S. (2017). Pathways for Remembering and Recognizing Indigenous Thought in Education. University of Toronto Press. https://utppublishing.com/doi/book/10.3138/9781487521639

UNESCO. (2019). Recommendation on Open Educational Resources. https://unesdoc.unesco.org/ark:/48223/pf0000383205

Weimer, M. (2013). Learner-Centered Teaching: Five Key Changes to Practice. Jossey-Bass.

Wenger, E. (1998). Communities of Practice: Learning, Meaning, and Identity. Cambridge University Press. https://doi.org/10.1017/CBO9780511803932.

Wiley, D. & Hilton, J. (2018). Defining OER-enabled pedagogy. The International Review of Research in Open and Distributed Learning, 19(4), 133–147.

Wilson, S. (2008). Research is Ceremony: Indigenous Research Methods. Fernwood Publishing.

Wilson, K. (2020). Pulling Together: Foundations Guide. BCcampus. https://opentextbc.ca/indigenizationfoundations/chapter/colonization/

Additional open initiatives and selected resources created by Manisha Khetarpal:

• Open Education in Action gatherings. https://openeducationinaction.blogspot.com/
• Three Little Kittens—Maskwacis Cultural College (Cree syllabics adaptation). Cree Literacy Network. https://creeliteracy.org/2024/09/05/three-little-kittens-maskwacis-cultural-college/
• Microlearning recordings (student‑posted). https://microlearnings.org/
• Microlearning descriptions. https://continuingeducationi.blogspot.com/
• Documentation of open education initiatives (dispersion). https://oeruse.blogspot.com/
• Open education environmental scan (co‑authored); annotated Indigenous OERs guide developed to address access barriers. Canadian Association of Research Libraries.https://www.carl-abrc.ca/news/oe-environmental-scan-released/
• Indigenous OERs annotated guide (supervised). University of Toronto Libraries.https://utoronto.scholaris.ca/items/8a95dd7c-2599-49b2-8d18-87baa83c33da