ED 816 Response to Guest: Joey Tremblay

Our guest speaker, Joey Tremblay, brought to me the opposite of what Jayden Pfeiffer did. Jayden taught us skills and ideas how to connect to our audience through play. Joey came with personal stories to connect with us. Joey says we must “draw deeply from one’s self and our life experience”. I struggle with this because I have always been told it was not appropriate to share stories that are extremely personal and painful. But when Joey said using our experiences is “how an activist tells a story” made me realize not sharing means my life experience and my future remain passive and still. Which also means I cannot inspire others through my story. I agree with Joey that we often try too much to make old plays (such as Shakespeare) become today’s stories but when instead we should simply make new plays today that reflect us. I think this idea also is a metaphor for my own personal experience. Instead of twisting and turning my past into a story by hiding all the truth, I will never truly be able to see who I am, learn from it, and move forward. I often feel my own story, like Joey’s which he created a play on, is “too personal to perform as directed and written” but I must find a way to share it. I believe I can do this through writing as I am able to express myself without having to put myself on the spotlight. And as Joey said: “I don’t know where I will go after writing this” – I feel the same about sharing my story and as well with my future thesis writing. However, I do know for sure that my “place” has and is “shaping the very landscape” of my past, present and future story/stories. It is sometimes overwhelming as what you believe you will find is often changed. Joey agreed saying that “there is this thing you try to do, but when you start to put elements together, something else emerges”. In the end, I need accept and embrace my past and my stories; learn how I can share them in order to connect to my audience (family, friends, students, colleagues, grad classmates, professors, future research partipants, and anyone who comes into my path); and allow all my stories to form connections to myself and my landscape(s), even if I had hoped and planned to mold a completely different topography for my life.

ED 816: Reading Log Week 2

Tuesday, January 24, 2017

Text: Embodied Inquiry: Writing, Living and Being through the Body by Celeste Snowber

Chapter 1: Let the Body Out

Brief Overview of Chapter: 

  • how connecting to our bodies is essential to learning
  • learn to listen to your body
  • activate your body (your energy)
  • Think again like a child
  • Author asks reader to think about what their body knows and remembers.
  • External vs. Internal body
  • How and why we need to tap back into our body knowledge
  • The body is trustworthy
  • Paradox and the body

Key Words/Phrases: Embodied inquiry; body; rhythm; child; education; confined; play; movement; connection; knowledge; lifeline; daily practice; honour the body; voice; discourses; show up for your life; embodied creative; stretch; body as life guide

Snowber chapter 1 wordle.jpg

Related quotes:

  1. “It is evident that students at all levels are increasingly facing greater challenges in regulating their attention and are experiencing rates of anxiety” (Karunananda et al., 2016, p. 23).

Recommended related reading(s): 

  1. Examining Mindfulness in Education by A. Karunananda, P. Goldin, and PD Talagala


  1. How can I make sure to practice body movement for myself throughout the day as a teacher?
  2. In what ways can I make sure to provide sufficient body movement for my students throughout the day?


  1. “show up for your life” (p. 3).
  2. “life is about connection” (p. 6).
  3. “When there’s no room to breathe, the mind can become narrow” (p. 7).
  4. “Show up for your life” (p. 10).
  5. “You may not even know what that [your interior life] is, but your deepest longings are waiting to be uncovered” (p. 13).
  6. Poem on p. 14: “Remember back all of you/messy and unpredictable/veins pulsing with a hopefulness/to thirst for more” (p. 14)

My synthesis of article (with educational perspectives): 

Snowber (2016) asks us “What does your body know? What does your body remember?” (p. 6). The first thing I am brought back to is my former life. The life I have almost forgotten. The person you see today is not the person from 3 years ago.


In another life, I was 254 pounds. I was uncomfortable in body and very happy. It was hard to teach each day when I felt miserable about myself. It all changed when I was told, at age 29, that I was testing pre-diabetic. I began to walk. Then I began to run. Now I run, walk, jump, climb, stretch. I first began with running and fell in love with how it made me feel. Not just my physical body but the mind cleared too. After running, no matter how tired or sore I was that day (mentally or physically), I would feel amazing. I began signing up for 5k and 10k events. I have now ran 4 half marathons as well. I am signed up for 2 more this year. Today, I run 25-40km a week along with 3-5 workouts for strength and conditioning. In the workouts, my trainer has us roll and do headstands. We do different weight exercises whether with actual weights or with body weight. We stretch our bodies and our minds. I am attempting a new challenge of obstacle running this summer – I signed up for 2 Spartan sprint races. I am not sure I will enjoy them but I wanted to at least try and see if I did. I allow myself to take more chances than I used to.

But in all of this, I often still feel that “in this presences there are absences” (p. 3). I haven’t fully learned how to use this new body of mind. I don’t feel at home in it just yet. My mind still makes believe I am that 254 pound girl who was miserable and not the new 168 pound woman who loves to challenge herself more each day.

This makes me wonder how my students feel in their desks all day. I am trying to fill that feeling in my body by sharing movement with my students. I started a run/walk club at school where students come once a week in the morning before school to run or walk. If it is too cold, I plan different movement activities for them. Sharing this knowledge of how to become physical and yet also focus and clear the mind does help me become more knowledgeable about my body as well as hopefully inspiring my students.

Snowber says that our children forced to learn by “stillness” (p. 5) and I completely agree. I try to do as she says by thinking like a child. I try to catch myself my saying “sit down”, “back in your seat”. If the action is purely movement to refocus, I have begun to allow it to happen in my classroom. Today in class, students were doing a magic number pattern in French to find a heart pattern in numbered circles. In the past, I would ask them to do it silently on their own. Today, they were up and down to compare their patterns. There was chatter. There were students moving to show their final work to each other. I allowed it to happen. They were doing the work but also moving around the room which the body wants and craves. Did it ruin the activity? Not in the least.

When Snowber said we should be “living with jouissance, living with vitality and being deeply alive” (p. 6), this really hit home. I went through 29 years of life of just being and going through motions. I was not deeply alive but going through the motions of life. I woke up every morning, just wishing it was already the end of day so I could just retreat back into my stationary self. This is not a person who can inspire children. I know that students loved my French class but I was only filling their minds halfheartedly. My own rejuvenation  transfers to my classroom. My French program the last 3 years feels more passionate and dynamic that it ever because I have learned to value body and mind of both myself and my students. In my classroom, I look to value external and internal body in my activities.

Snowber (2016)says that we were designed to learn knowledge through “mind, hearts, soul, imagination, flesh” (p. 8). If we can do this and allow our students to this, no one would be left feeling like I did. We would inspire many kinds of knowledge to our students and not just teach them knowledge.

So now what does my body know? It knows a whole lot more as I have created a “contract” that “honours” my body” (p. 9). I have begun to challenge “[r]ace, culture, class, and gender” (Snowber, 2016, p. 10) in doing the unexpected. First I challenged the perception of being busy is an excuse to be overweight and still. I find ways throughout the day to move. I challenged the culture of overweight people being lazy and unlikely to change. I come from a family who struggles. I live paycheque to paycheque working to pay off debts from going to school and helping my family when they struggled. Growing up in a low income family meant a lot of unhealthy meals and habits. I overcame this and did it anyway. I also love to challenge gender in my ways. I became a runner. Not a fast one but a pretty darn good one who never gives up. I am attempting to become stronger with strength training and will try Spartan races. I also work to challenge the boundaries of race, culture, class, and gender in my classrooms. Students have seen their teacher change over the past 3 years as I have been at the same school for 7 years. This change inspired many students to come regularly to run/walk club and for the school to plan a run/walk day last June as a school event.

Snowber also reminds us that “None of you are left untouched  by pain, suffering or loss” (p. 12). So much of the pain and suffering, and even loss, in my life is what lead me to where I am today. I haven’t completely filled the holes of those losses but by moving my body, it helps me to heal. Many of our students come to school with painful experiences. We can help them become stronger humans with stronger minds by allowing to teach them to move their bodies in order to help heal them.

I’ve  challenged the “limits and constraints” of who I was before and changed myself by leaving comfort zones. I am challenging the past assumptions that motionless students are good learners.

And like in my new passions of running and strength training, perhaps I can also teach my students that: “opening us up and discovery is a never-ending source of delight” (p. 12).

And throughout my graduate studies and my thesis, I now know that my body will always be with me even as I search and research (Snowber, 2016, p. 13).

Now get up and move…go for a walk, a run, a hike. Stretch the legs. Try something new. Inspire others to do the same. JUST MOVE!

Running with my best running partner – Ginny, my black lab


Karunananda A., P. Goldin, and PD Talagala. (2016). Examining mindfulness in education. I.J. Modern Education and Computer Science, 12, 23-30. DOI: 10.5815.

McLeod, N. (2013). Cree narrative memory: From Treaties to contemporary times. Saskatoon, SK: Purich Publishing Ltd.

Snowber, C. (2016). Writing, Living and Being through the Body. The Netherlands: Sense Publishers.

Chapter 2: Solitude and Physicality 

Brief Overview of Chapter: 

  • Our bodies desire solitude
  • How to and what it means to have solitude in our lives
  • the Sabbath – what it is and means
  • becoming vulnerable to find solitude
  • finding balance to not just responsible for all our tasks in life but become responsible to ourselves.
  • Inspiration – Who inspires you? What inspires you? Who do you want to inspire?
  • Letting go of the sense of “losing time”

Key Words/Phrases: solitude; heart; mindfulness, bodyfullness; rest; Sabbath; vulnerability; small moments; lifelines; inhabits; reenergized; inspiration

Snowber Chapter 2 Wordle.png

Related quotes:

  1. “Spirituality is also deepened through solitude” (p. 231)
  2. “Simply paying attention to one’s inner thoughts, feelings, sensations and intuitions has a healing and restorative effect” (p. 231).

Recommended related reading(s): 

  1. Creating sacred experiences for children as pathways to healing, growth and transformation by Raisuyah Bhagwan


  1. Is there a place or activity that you “surrender” yourself to so that your body and mind, heart and soul become unified?
  2. How do we help our students or our future research participants find that place above in question 1?
  3. I am often told I am an inspiration because of the challenges I have overcome. And often I hear “You are such an inspiration…but I just don’t have time to do all that you do.” Why do has society become so easily accustomed  easily cast aside being inspired by their inspirations by using time as an excuse?
  4. What does solitude look like in our classrooms?
  5. What does solitude look like in our grad studies?


  1. “I am interested in the quality of solitude” (p. 17)
  2. Teachers need less workshops but need more rest (p. 18).
  3. “My body is a constant reminder to alert me to what is really important. My own sense of over-responsibility will delay what truly gives me life. I may need to shift responsibility to being responsive and respond to what I know deep inside” (p. 19).
  4. The myth of losing time (p. 22).

My synthesis of article (with educational perspectives): 

Snowbers (2016) once again struck me to my core with her opening poem about solitude:

“solitude beckons/dwell in your own company/coming home to heart” (p. 17).

In my life, I have worked hard to become a different person but yet the same person. I decided to return for my Masters of Education because I felt I needed more. I think I have discovered so much more about myself as a person in the past 3 years with my weight loss journey as well as setting boundaries in family issues. Yet, I still seek solitude.

Perhaps this is why I fell in love with running and other workouts. I lose myself into those moments and I surrender every worry, every stress, every bad day to the movement of my body.

Video on my running partner and I surrendering to the run. Just the sound of my feet, her paws, and our breathing. 

Snowber says that athletes (as well as actors, children, mediators, and artists) know “these moments where time stops, and brilliance happens. A physiological rhythm occurs where a kind of surrender happens, where body and mind, heart and soul are in unison” (p. 17). This is what the Sabbath means for me which Snowber also discusses in the chapter. Snowber (2016) describe the Sabbath as “being a place that is set apart, a place where the ordinary becomes sacred” (p. 18). Running seems like just a ordinary task but for me, it has made me connect to myself and other runners. By starting a school run/walk club, I have also made running and using the body become sacred to others.

What I struggle with is allowing myself to become vulnerable will help me find solitude. I have many stories to share but I am hesitant to share them. However, it is through sharing my story that I can relate to those who will be involved in my research as well as my students I teach every day.

Snowber (2016) said: “My own sense of over-responsibility will delay what truly gives me life. I may need to shift responsibility to being responsive and respond to what I know deep inside” (p. 19). I have created many responsibilities for others instead of just for myself. Taking care of my parents financially, organizing all events at work, doing 4 or 5 extracurricular activities for my students. I need to also focus on myself. Recently, my principal had said to me that I have done so much and it is okay to take for me now. While investing in me by returning to school for my masters, I was scared to let go of other responsibilities. But I am not going to be any good for myself, my students or those involved in my research if I don’t learn to respond to what I need too.

I empathize with the author about struggling to find  solitude as adult. I have focused on myself more by running for me, doing workouts for me, doing my Masters for me. I often mistake the time I spent doing that as work. But in reality, in all of those, I find my solitude. I find my meaning. And at the end of each day, I strive to take 15-30 minutes to read a book that isn’t school work. In all of this, I connect myself back to me and all of goals and desire to live a life full of movement and inspiration. Many people around me tell me that they can’t believe how much I do and ask “Do I ever sit and relax?” But I like to look at the times I am busy as meaningful to me. Finding solitude isn’t just about finding time alone or by doing nothing. Solitude is finding yourself in a moment that allows you connect to yourself and reenergize. Maybe that is in a 7:45am run/walk club with students; or a 6:35pm group workout with adults; or a 5:30am run alone with your dog.

We lose focus on finding our solitude when we fall into the trap of thinking doing things for ourselves that actually do take time (such as my masters, my runs, or workouts) is losing time. That is the myth that Snowber brings up – the myth of losing time that we often complain about.


“Close to my home, a world was waiting for my attention” (Snowber, 2016, p. 20). 

Running Paths Near Home

When I took my first step outside of my house for a walk in March 2014, I found that I had a beautiful park with running paths. Half a kilometre from my house, I found a place that I connect with and when I am walking or running there, I find myself connecting to my home inside my heart and soul that has needed attention for so long. The ability to do this helps me to become better at connecting with others – my students, my colleagues, my family, and my future research participants.

The final thing in this chapter that I feel need to address is about inspiration. I don’t have much to say about it but it made me ask myself three questions. Who do I inspire? Who inspires me? What makes someone be an inspiration?


Bhagwan, R. (2009). Creating sacred experiences for children as pathways to healing, growth and transformation. International Journal of Children’s Spirituality, 14:3, 225-234, DOI: 10.1080/13644360903086497.

Snowber, C. (2016). Writing, Living and Being through the Body. The Netherlands: Sense Publishers.

ED 816: Reading Log #2

Tuesday, January 17, 2017

Text: Engaging in Narrative Inquiry by D. Jean Clandinin

Chapter 2: Designing and Living Out a Narrative Inquiry

Brief Overview of Chapter: 

  • Four key terms in narrative inquiry: living, telling, retelling, and reliving
  • The significance of the relationships in a narrative inquiry
  • 3 justifications: personal, practical, social
  • Phenomenon – people’s experiences are essential in narrative inquiry
  • 3 common places of narrative inquiry: temporality, sociality, and place
  •  considerations in a narrative inquiry research design: puzzle; being in the midst; field and field texts; interim research texts; final research texts; ongoing relationships in narrative inquiry; where a narrative inquiry is positioned

Key Words: narrative inquiry, living, telling, retelling, reliving, restory, personal, practical, social, relationships, phenomenon, temporality, sociality, place, explore, puzzle, midst, field, research, experience, change


Related quotes:

  1. “As the storyteller weaves his tale, there are elements of description and analysis: the storyteller describes events and experiences, but also analyzes this experience. The stories are reflected upon and critically examined, and they are brought to life by being integrated into the experience of the storyteller and the audience” (McLeod, 2013, p. 7).
  2. “If wisdom sits in places, then perhaps the landscapes and places…had something to teach…” (Chambers, 2006. p. 32).
  3. “It is likely these questions will lead to still more questions. That’s okay. The opening of crisis can lead to altered readings of our academic work” (Brogden, 2010, p. 375).

Recommended related readings: 

  1. Cree Narrative Memory: From Treaties to Contemporary Times by Neal McLeod (Book) – a great read from the Indigenous perspective of narrative
  2. Identities (Academic + Private) = Subjectivities (desire): Re:collecting Art*I/f/acts by Lace Marie Brogden (Journal article) – great read about artifacts in research
  3. “The land is the best teacher I have ever had”: Places as pedagogy for precarious times by Cynthia Chambers (Journal article) – great read about place and curriculum


  1. Obviously, the question of keeping ethical boundaries in relationships when becoming so personal? What should I be careful of without hindering the growing relationships with my participants?
  2. How do I prepare myself to not become discouraged if my research changes along with my story and the stories of participants?
  3. Do all puzzles actually get solved? Do any remain unsolved in a final research text?


  1. I will “restory” myself – love this metaphor. p. 34.
  2. Narrative inquiry as a “puzzle” p. 36 – another great metaphor.
  3. “We begin in the midst, and end in the midst, of experience” (p. 43). – really shows me who and where I am as the researcher.
  4. “…we begin to shape time, places, and spaces where we come together and negotiate ways of being together and ways of giving accounts of our work together” (p. 44). – initial thought was when reading this – how would society be different if everyone looked at doing this in all places of life?

My synthesis of article (with educational perspectives): As a graduate student who has recently decided to transfer to thesis route from course route, I found this chapter almost overwhelming but also insightful. I am most likely pursuing a narrative inquiry for my research and the task seems daunting as I will have to not only gain trust but have trust. My story is not always an easy one to share and the topic I will be pursuing will bring out my own personal questions and frustrations along with the same and different questions and frustrations from the people I am working with. The idea of living, telling, retelling and reliving seems simple – but in a narrative inquiry. Retelling and reliving could bring many unwanted memories or stories one does not want to share. It may bring up new questions for myself that I did not even consider and may change my whole study.

I did not realize how much work goes into justifying our research as well. I feel as an educator I am justifying myself so much. As an individual, I must justify my personal life to make sure I am a positive role model and it doesn’t affect my institutional life. Recently in Saskatchewan media, we have learned the government is falling short of supporting teachers. I find myself trying to justify to family, friends, communities – society in general – why this is not beneficial for our future. Yet, I am asked to justify our summers off and the days off…

In research, Clandinin talks about 3 types of justification: personal, practical, and social. As someone who loves structure and organization, I will need to allow myself the freedom in knowing my research may change what I set out to accomplishment personally. I will not be the same person I was before I finish. I will have to be comfortable enough to allow myself to open up to my participants while still following ethical research protocol. I have to understand that the task will never really be finished even after my thesis is complete. What I learn and what I share will go on with myself and my participants.  I will have always have ongoing learning.

The 3 commonplaces were intriguing for me as well. Clandinin listed the three as temporality, sociality, and place. I have previously read a lot of articles by Cynthia Chambers. I identified with her desire to learn from our “place”. By focusing my research and even my curriculum with the idea of place, I think my work as an educator and researcher will hold more value for myself, for my students, for my research participants, and anyone else that may be affected by me as a teacher and researcher.

I appreciated how Clandinin broke down a narrative research and this will help me immensely in my process of my thesis. I will begin with a puzzle that I am looking for answers. This puzzle will lead me to find people whose lives will come together with me in search of learning, listening, and telling stories. From here, the rest will come together, field and field texts, research texts – it will not go as I envision it from the begin but what I should come out with is something that helps not only me, but the participants as well. With emphasis on Indigenous methodologies, Kovach also expressed that qualitative research should be done in “a way to interpret knowledge so as to give back in a purposeful, helpful, and relevant manner” (Kovach, 2012, p. 44).

I will begin by applying these values throughout this course, but I also find use of them within my role as a teacher.

My “story” in all different levels (cultural, personal, and institutional) continues to unfold and to change…


Brogden, L.M. Identities (Academic + Private) = Subjectivities (desire): Re:collecting Art*I/f/acts. (2010). Sage Publications, 16 (5), p. 368-377. DOI: 10.1177/107780041036-4354.

Chambers, C. (2006). “The land is the best teacher I have ever had”: Places as pedagogy for precarious times. Journal of Curriculum Theorizing. 

Clandinin, D. J. (2016). Engaging in narrative inquiry. New York, New York: Routledge.

Kovach, M. (2012). Indigenous methodologies: Characteristics, conversations, and contexts. Toronto, Ontario: University of Toronto Press Incorporated.

McLeod, N. (2013). Cree narrative memory: From Treaties to contemporary times. Saskatoon, SK: Purich Publishing Ltd.


ED 816 Reading Log #1:

Sunday, January 15, 2017

Text: Engaging in Narrative Inquiry by D. Jean Clandinin

Chapter 1: Living, Telling, and Retelling: Processes of Narrative Inquiry

Brief Overview of Chapter: 

  • Introduction on narrative inquiry
  • 3 types of stories: cultural, institutional, personal
  • Narrative inquiry as stories
  • The researcher as participant
  • Researcher’s responsibility as a storyteller and a story listener
  • How research in narrative inquiry can change the research and the participant(s)

Key Words: Narrative inquiry, story, cultural stories, institutional stories, personal stories; co-composition; response; responsibility; attentive; experience; change; listen; shared lives; participant; researcher


Related quotes:

  1. “The truth about stories is that that’s all we are” (King, 2005,
    Chapter 5, Section 1, para.4).
  2. “The act of sharing through personal narrative, teaching story, and general conversation is a method by which each generation is accountable to the enxt in tranmsitting knowledge” (Kovach, 2012, p. 14).
  3. “Take it. It’s yours. Do with it what you will. Tell it to your children. Turn it into a play. Forget it. But don’t say in the years to come that you would have lived your life differently if only you had heard this story. You’ve heard it now” (King, 2005, Chapter 5, Section 13, para. 1).

Recommended related readings: 

  1. The Truth About Stories by Thomas King (Simply a must read for anyone interested in narrative inquiry)
  2. Indigenous Methodologies by Margaret Kovach (Lots of discussion on storytelling and narrative methodologies)
  3. We are all treaty people: The contemporary countenance of Canadian curriculum studies by Cynthia Chambers (An example of a narrative journal article and how her story has been changed)


1. How can our own personal story affect the outcome of our narrative inquiry based research?

2. How does one make sure to keep the narrative inquiry based research ethical without crossing boundaries when becomes very personal?

3. How can I, as a researcher, in a narrative inquiry, make a participant feel comfortable to share their story if they are hesitant to do so?

4. I would love to hear class discussion on this if allowed: Think of an experience in your classroom that has resonated with you in your teaching career. How did this experience change you? Why?


  1. “I did know Song Lee from our work together at the university, but I did not know her in the context of her classroom and school” (p. 28). –
  2. “The butter story” (p. 29) –
  3. In Western society: “We think mostly about stories; we no longer think with stories” (p. 29).
  4. The girl in the classroom (Lilly) – came up to author on first day in classroom to play a game.
  5. “I know that the experience has changed me” (p. 31).

My synthesis of article (with educational perspectives): This chapter introduces what it means to live by story. Clandinin discusses how they are 3 types of stories we live in: cultural, institutional, and personal. Cultural stories are those that are created in connections with others as we live in a very diverse world. Institutional stories are stories that we experience as teachers in schools with our students and with our colleagues. Personal stories are our own stories that are undeniably woven into all of the stories we encounter in any part of our lives. I have found myself recently struggling and succeeding in change to all three aspects of my life. As a French teacher, I am currently seeking ways to balance my French curriculum as well as allowing the stories of First Nations languages and culture become a part of my classroom too. However, this is a struggle with only 75 to 90 minutes of French per week. I do not want to forget my role as a French teacher, but I also do not want to be an inactive listener to the Indigenous stories that are also significant to French history. As well, I also believe that First Nations languages should also hold value in our schools – however, I do acknowledge that I am not qualified to teach them nor is it my assigned role with my school division. Perhaps through more story will I be able to find a balance. The story of French Canadian history is woven into the history of Indigenous people of Canada. I am doing the best I can to learn about, listen to, read about and research their stories in order to allow French and First Nations history to take a valuable place in my curriculum.

It is crucial that when using narrative inquiry, we understand that our stories will change our own lives and also those who live within any of our stories. Narrative inquiry can be risky as we are relating to the participants which creates different type of bonding than other methodologies. When one becomes close to someone, whether a student, colleague, or friend, it is impossible to not become affected by their emotions and their stories. Unlike in quantitative research, a narrative inquiry research means that one must allow their story to be heard by the participant, not just listening to their story. In narrative inquiry, the researcher becomes a “part of the storied landscapes” (p. 24) that they are studying. The word response is a key word one must remember in narrative inquiry. The word comes from the word responsibility. These two words signify the precarious task of negotiating spaces to tell and listen to one’s story while at the same time providing encouragement for the one taking the risk in telling their story. Kovach says that “Curriculum makes space like nothing else I know in education” (p. 6).  As an educator, it is through listening to my students’ stories as well as telling my own through my teaching practice that will fill that space. For a narrative inquiry researcher, they must look at stories in different ways and to become aware of all the stories intertwined within their narrative research. A researcher needs to know who they are and who they are becoming in any particular narrative inquiry as their study will undoubtedly change their story. A quote in the final paragraph reads:”I know that the experience has changed me” (p. 31). This resonated with me as in the past few years I have had so many new experiences and I am not the same person I used to be. I have had a huge shift in my personal and institutional story which has allowed me to also change my cultural story. In order to shorten my post, I have added a paper that I wrote in Dr. Sasakamoose’s ED 800 class in spring session 2016. I add this paper as it explains my story of where I am coming from and where I hope to go…


After reading this chapter, I know that this class and the content is going to help me continue upon my journey.

The activity we did in our first class helped me understand more how we can find story in anything. In the class, it was through image cards.

ED 816 ... Day 1.jpg

My first card represents myself walking on a path – I am the human feet. The paw prints represent those who walk beside me in spirit – perhaps in the form of my spirit animals. I believe that all people I encounter, whether in cultural, institutional, or personal levels, have left imprints on me that have changed my story.

My second card represents me being an active listener to all the stories I will become a participant to during this class. I will be respectful. I will listen. I will learn.

…and my story will change yet again throughout this course and after.


Clandinin, D. J. (2016). Engaging in narrative inquiry. New York, New York: Routledge.

Irvine, J. (2016). Self location: My journey of four. (Unpublished paper). University of Regina: Regina, SK.

King, T. (2005). The truth about stories: A Native narrative [Kindle DX Version]. Retrieved from Amazon.ca

Kovach, M. (2012). Indigenous methodologies: Characteristics, conversations, and contexts. Toronto, Ontario: University of Toronto Press Incorporated.