| Summary: | Nchwa’ squest. My name is Beatrice Tiila Marie Anderson. I am Nlakapmux, a social worker, educator, mother, wife, Grandmother, and great Grandmother. Not all learning in Indigenous communities is attained through formal institutional settings. Much of our important learning comes from Indigenous Knowledge (IK) passed on through family and social contexts. This research examines, documents, and contributes to knowledge about how generations of Indigenous Nlakapmux Grandmothers from the Interior of British Columbia carried out their responsibilities to transmit Nlakapmux educational and socio-cultural knowledge to their family and community
members. Grandmothers are a critical part of the family’s social learning environment. This knowledge is important to understand because traditional family pedagogies were and continue to be at the heart of how Nlakapmux children learn and how Nlakapmux knowledge and values are
transmitted and sustained. The process of colonization lessened this important approach to Indigenous intergenerational learning.
A Nlakapmux Grandmother’s Methodology was developed that includes a Spilahem story of my life history; an analysis of historical and contemporary literature about the Nlakapmux people; and interviews and circle talks with 11 Nlakapmux Grandmothers. The Nlakapmuxcin Indigenous
language, wholistic Plains Medicine Wheel, and metaphor of the Nlakapmux cedar root basket making were used to analyze and make meaning of the Grandmothers’ stories.
The findings highlight eight Nlakapmux principles for teaching and learning that form the basis of a
Nlakapmux Developing Wisdom Theory. They include: (1) Takemshooknooqua, Knowing we are connected: land, animals, plants and people; (2) ChaaChawoowh, Celebrating people and land joyously; (3) Huckpestes, Developing lifelong learning and wisdom; (4) Huztowaahh, Giving lovingly
to family and community; (5) Choownensh, Succeeding in endeavours; (6) Choowaachoots, Utilizing Nlakapmux vision-seeking methods; (7) Nmeenlth coynchoots, Incorporating Nlakapmux knowledge; and (8) Peteenushem, Reflecting on learning and relearning lifelong lessons.
These findings and the Nlakapmux Developing Wisdom Theory have implications for current and
future child rearing practices, and family and community educational practices. This form of
intergenerational family focused Indigenous knowledge is vital to the Nlakapmux people and needs to be consciously revitalized, transformed into current day pedagogy and practice, and transmitted to younger Nlakapmux generations.
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