LIVING INDIGENIZATION
ENGAGEMENT PROTOCOLS
& GUIDELINES

Content for Living Indigenization: Engagement Protocols &
Guidelines, Heather Saranczak and Jason La Rochelle, Justice
Institute of British Columbia.
Copyright © 2025 Justice Institute of British Columbia.
All rights reserved.
This copy of the Living Indigenization: Engagement Protocols &
Guidelines is for personal use only.
Further reproduction, fixation, distribution, transmission,
dissemination, communication, or any other uses of any part
may be an infringement of copyright if done without securing
permission from the Justice Institute of British Columbia.
To obtain such permission, please contact the Office of
Indigenization.

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LIVING INDIGENIZATION ENGAGEMENT PROTOCOLS & GUIDELINES

Since the beginning of time, Indigenous
Peoples across the globe have thrived on lands
in an intimate respectful relationship with all
our relations. Health and flourishing of these
Nations depend on sophisticated and complex
social, cultural, economic, and political systems.
Indigenous ways of thinking, being, relating
and doing are as diverse as the Peoples they
represent. Here at the Justice Institute of British
Columbia (JIBC), we recognize and respect
the diversity and distinction of First Peoples.
All land, waterways, and skies are Indigenous.
We commit to deliberate actions that support
the full implementation of the United Nations
Declaration on the Rights of Indigenous Peoples
and other legal and strategic frameworks
that respect and protect Indigenous human
rights, safety, and well-being. This work, like a
celestial constellation, is made possible by the
coming together of multiple sources of energy.

The Office of Indigenization at the Justice
Institute of British Columbia introduces
employees to the true history of Canada
and helps shift values and attitudes
and create hospitable conditions and
environments that nurture an Indigenization
process in every aspect of Institutional
life. Only by Living Indigenization can JIBC
lead progress and change towards Truth,
Justice, and Reconciliation. This guide
provides a clear vision on engaging with
the Office of Indigenization to support this
work and illustrate culturally responsive
ways of working together. We invite your
commitment and collaboration grounded
by the root values of Living Indigenization:
Respect, Cultures, Relationships, and
Truth and Reconciliation. Social justice is
viable for all when work and each other is
cared for and stewarded in a good way.

JIBC OFFICE OF INDIGENIZATION

LIVING INDIGENIZATION ENGAGEMENT PROTOCOLS & GUIDELINES

TABLE OF CONTENTS
8

Message from the Elders-In-Residence

6

Message from the President

10

Working Effectively with Indigenous Peoples:
Root Values of Living Indigenization

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Starts with Respect

13

Supported by Cultures

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Sustained by Relationships

16

Strengthened by Truth & Reconciliation

19

Closing Message from the Office of Indigenization

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Guided Study

21

References

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LIVING INDIGENIZATION ENGAGEMENT PROTOCOLS & GUIDELINES

CAROLINE BUCKSHOT

PHILLIP GLADUE

LARRY GRANT

KEN PRUDEN

Algonquin Nation

Métis Nation

xʷməθkʷəy̓əm (Musqueam) Nation

Métis Nation

MESSAGE FROM THE
ELDERS-IN-RESIDENCE
INDIGENOUS ENGAGEMENT
In an ever-increasing multicultural society, post-secondary
institutions, in what today is called Canada, must examine their
policies and practices, and ask themselves if all our relatives are
accessing and benefitting from their service to society? As Resident
Elders of JIBC, we recognize and revere the inherent belonging and
place of all our relations. Within education systems and beyond we
know that this view is not fully held. It is our work to instill this belief
as a foundation for coming together and to make whole that which
currently remains incomplete: Higher education.

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We do not need to look far to understand the dangers of the
single narrative or the predicament we all find ourselves when we
remain steadfast in the exclusion and denial of others’ humanity
in the interest of perpetuating a colonial agenda. Such distortion
rationalizes graveyards in supposed school yards. Or institutionalized
racism that reduces cultural difference to deficit and inferiority.
Creating an environment in higher education where we serve
the interests of a global community necessitates the immediate
LIVING INDIGENIZATION ENGAGEMENT PROTOCOLS & GUIDELINES

relinquishing of autocratic ways, replacing them with beliefs, actions,
and character that restore and enhance community. This is a strong
starting place for Indigenous engagement and the shared goal of
living Truth and Reconciliation.
As you familiarize yourself with this guide, we encourage you to be
attentive to your mind, body, heart, and spirit. All parts of ourselves
must be engaged to fully connect with our relatives, living and nonliving. We also encourage you to receive this guide as an invitation.
Wherever we go, we are on the lands of our Indigenous ancestors
that have lived here for millennia. We are in a season of deep repair
and renewal – a rehumanization of the grandest scale because of the
fiction of human separation. Othering and social categorization are
normalized and requires a full transformation, first within the self, and
then in a journey of relationships.
The Office of Indigenization and the Elders-In-Residence Program
are committed to sharing this journey with you. As the adage says,
“Nothing about us without us.” We are here for the change and to
learn from each other. Just as our ancestors have always done, and
as Mother Earth instructs us, caretaking of knowledges is a vital way
we take care of each other and our communities.
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MESSAGE FROM THE
PRESIDENT
LIVING INDIGENOUS WAYS AND LIVING
INDIGENIZATION AS STRATEGIC
PRIORITIES AT JIBC
Hello and warm greetings.
As President and CEO of the Justice Institute
of British Columbia (JIBC), I wish to thank
the First Peoples of the unceded, Traditional
lands on which JIBC is situated. I also offer
my gratitude to the many Indigenous leaders
and communities who have helped shape my
leadership and direction as a guest-visitor
to these Indigenous Nations. To our EldersIn-Residence, Indigenous Advisory Council,
and staff of the Office of Indigenization, I
thank you for building a relationship with me
foremost, and for generously gifting me with
your wisdom, counsel, and leadership so that
I can continue to grow my ability to uphold
JIBC’s important work to live Indigenization.

Indigenous engagement
is not optional, nor should it be ...
Learning how to work effectively
with Indigenous Peoples is
essential to our success”

Indigenous engagement is not optional, nor
should it be. As our Elders clearly express,

unity is the way Truth and Reconciliation
are made possible. I value our candid
conversations and critical discourse. It
takes this and much more to embark on
an evolutionary process of Indigenization
and to learn what Truth and Reconciliation
means for a public post-secondary institution
uniquely responsible for preparing the justice,
health care, and public safety professionals
who serve our communities.
Throughout my career, I have gained valuable
insights from my personal journey to support
Indigenization and the broader calls for Truth
and Reconciliation. Guided by JIBC’s Living
Indigenization Plan and our strategic plan
key commitment of Living Indigenous Ways
of Thinking, Being, Relating, and Doing, I am
committed to supporting the transformation
of Indigenous experiences at JIBC, mindful
of the potential for a greater social justice
impact beyond education and training.
Learning how to work effectively with
Indigenous Peoples is essential to our
success and I thank you for joining me in
making this a priority at JIBC.

LEN GOERKE
President and CEO

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WORKING EFFECTIVELY
WITH INDIGENOUS PEOPLES:
ROOT VALUES OF LIVING
INDIGENIZATION
At this point in time in British Columbia, there
exists an opportunity for greater partnerships
between Indigenous and non-Indigenous
Peoples across society. However, there is
half a millennium’s worth of history on Turtle
Island that validates the hesitancy, caution,
resistance, or refusal among Indigenous
People to engage in colonized systems such
as education. As such, it is upon all people
of settler heritage to transform the way
engagement with Indigenous Peoples is done
so that new respectful, reciprocal, reverent,
responsible relationships are built and
sustained (Archibald et al., 2019; Kirkness &
Barnhardt, 2001; Sumida Huaman & Martin,
2020).
Within the post-secondary context and
unique positionality of JIBC as a justice,
health care, and public safety educator,
we interact with Indigenous Peoples in
every facet of our existence. We work on
stolen Traditional or Treaty Territories and
have a responsibility to foster a respectful
relationship with the First Peoples of the
lands we are on. We serve Indigenous
learners in all campuses and across many
communities in the province. We work
shoulder to shoulder with Indigenous
colleagues, internal and external. We are
privileged by the leadership and love shared
by Elders-In-Residence and all respective
Indigenous educators that so generously
share their knowledges to the benefit of
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a learner.

LIVING INDIGENIZATION ENGAGEMENT PROTOCOLS & GUIDELINES

A history and ongoing reality of colonization
necessitates that all relationships need
intentional attention and care. We ask our
fellow colleagues to recognize that within
the rich diversity and distinction that
exists among Indigenous People, and the
responsibility to be informed by the voices
of those Indigenous Peoples you engage,
that there are protocols and practices
conceptualized through Living Indigenization
that engender relational safety, respect, and
well-being for Indigenous Peoples. Being
culturally responsive means knowing who
you are working with and the context so that
you carry yourself through engagement in
ways that are safe. While this work is not
fully reflective of all cultural perspectives
on relationship building, it offers starting
points and ways to help work together in a
good way towards JIBC’s institutional goals
for Indigenization and for advancing Truth,
Justice, and Reconciliation.

STARTS WITH RESPECT
Based upon our collective lived experiences
and motivated by our observations and close
understanding that Indigenous Peoples
are among the least respected of citizens
throughout society and within all colonized
systems, we start by acknowledging that
beginning a relationship with Indigenous
Peoples starts with respect. As Indigenous
Peoples are seldom afforded agency and say
over various aspects of their lives, including
in education, it is our desire to challenge and
change this socio-political phenomenon by
concentrating on its root causes, starting
within the public post-secondary realm, to
help raise awareness of this social injustice
and to defend Indigenous agency, selfdetermination, dignity, and respect.

Before this important work can begin, we
come in a good way and situate ourselves,
introducing our Office as individuals from
different Nations, heritage, and disciplinary
and educational pathways and outlooks
that have been shaped by living our Truths.
It is within this spirit of transparency that
we invite you to begin a relationship by first
looking at yourself and your story. Only
by knowing who you are, where you come
from, and who you belong to, can we start
an honest relationship. This work begins
first by having an honest relationship with
ourselves. During an Office of Indigenizationled workshop, Knowledge Holder Elaine Alec
(Sylix and Secwepemc, lives in Kamloops,
British Columbia, Canada, personal
communication, May 5, 2021) said, “To create
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a safe space, you have to be a safe space.” Respecting all others
and especially Indigenous Peoples, necessitates locating yourself
within the colonial project and taking stock of how you have been
raised and socialized and how your ways of thinking, being, doing,
and relating contribute and uphold the very ideologies, structures,
and systems that are to the detriment of oppressed and marginalized
people. You might find that you too are among citizens on the fringes
of dominant society. What you learn about yourself within this
context matters to how you show up in relationship with Indigenous
People. Being truthful about your positionality extends the potential
to hold a space respectful of the differences you discover. From an
Indigenous perspective, the concept of All My Relations teaches us
that without all we are not whole and that we need each other to
flourish and thrive. Having respect for Indigenous People is to honour
the sacredness of Indigeneity and the humanness we represent in
the web of life.
Coming from a place of reverence creates a heart space and mindset
that inspires respectful engagement with Indigenous Peoples. Each
Indigenous person and community practices unique protocols that
govern interrelations and request for cooperation. It is important to
know and understand the protocols of the Peoples whom you are
engaging. Taking responsibility and doing research to find out if and
how Indigenous Peoples and communities want to engage
is essential.
The Office of Indigenization (OI) expects to be treated with the
same respect shown to any Indigenous person and community and
takes responsibility for carrying themselves to the same ethic. We
are Indigenous People, and our Office is an extension of Indigenous
body. JIBC has a strategic commitment of “Living Indigenous Ways
of Thinking, Being, Relating and Doing” and to the legal imperative
to harmonize with the British Columbia Declaration on the Rights of
Indigenous Peoples Act (BCDRIPA) among all seminal Indigenous
human rights frameworks. At a minimum, the OI needs introductions
to work done at JIBC in pursuit of these strategic directions. While
it is not realistic nor always necessary for the OI to be doing this
work, being informed of, and invited at the beginning stages of
Indigenization efforts is necessary. Like all Indigenous People, it is up
to the OI’s determination if, how, and to the extent our Office will be
involved. This position is upheld by the Elders-In-Residence.

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Indigenization across JIBC is a collaborative, reciprocal commitment.
Engagement and Actions are both led by the OI and all employees
of JIBC. Respectful relations between all involved are what makes
Indigenization possible.

LIVING INDIGENIZATION ENGAGEMENT PROTOCOLS & GUIDELINES

SUPPORTED BY CULTURES
Since time immemorial (the beginning of
time), Indigenous Peoples live in every
corner of the globe and their ways of
life in relationship with their respective
environments are codified through laws,
ethics, and socialization passed on through
generations. According to Amnesty
International (2023), globally there are “76
million Indigenous people” from “more than
90 countries” belonging “to more than 5,000
different Indigenous peoples” who “speak
more than 4,000 languages,” making up
“about five per cent of the world’s population”
(para. 1). In Canada, the Indigenous
population is constitutionally recognized as
three distinct groups: First Nations, Inuit, and
Métis, who likewise comprise five per cent
of the country’s total population (Statistics
Canada, 2022). Within these broad categories
exists extensive diversity and distinction of
Indigenous Peoples clearly demonstrated
by the more than 70 different Indigenous
languages spoken across Canada, “over 600
different First Nations,” “four regions and 50
communities of Inuit Nunangat,” and various
groups across the country representing the
Métis Nation (Statistics Canada, 2022,
para. 1).

context of education, when we share diverse
worldviews and experiences, we explicitly
lift plurality and communicate the valuing of
all Peoples, Indigenous and non-Indigenous
alike.

As there is no one way to be Indigenous, it
is important to always conduct Indigenous
engagement from a place of acknowledging
Indigeneity; that is, Indigenous ways of
thinking, being, relating and doing, as
a continual process of learning about
Indigenous cultures and cultural traditions
and practices. As cultures are the
embodiment and expression of unique
civilizations, there is a gift of learning how
others view life and the human experience.
Being open in mind and heart to a variety
of perspectives deepens understandings
and give us new meanings to create a much
richer, fuller picture on any facet of life. In the

A distinctions-based or lands-based
approach to working with Indigenous
Peoples recognizes the physical, intellectual,
emotional, and spiritual connection of
First Peoples to specific lands and the
simultaneous history of colonization. Within
this history, also exists a migration of
Indigenous Peoples and a normalization of
migration across the country and urbanization
of Indigenous Peoples. Given this duality,
engaging with Indigenous Peoples needs
to account for variance in Indigenous
representation while at the same time, be an
impetus for learning with specificity about
whom you are engaging with.
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SUSTAINED BY RELATIONSHIPS
Relationships are the lifeforce of Indigenization. The relational process
begins with oneself because working with others in a good way means
taking responsibility for the energy you share. As Resident Elder
Phillip Gladue teaches, we must not take before we give. Respectful
relationships require reciprocity. We must carry ourselves in a way
that honours the life of another. As stewards of all creation this is
an Indigenous way. Sometimes this belief is made visible through
protocols like offering tobacco or gifts when asking for assistance and
providing compensation with respect to work done. Just as in nature,
if people take too much of anything, what has been there, will no
longer be. In human interactions, we need to tend to relationships with
the same care and attention.
As depicted by the colourful orbs in the root system of the symbolism
for Living Indigenization, we are relative to all of creation. All that is,
is interconnected and interdependent for sustainable flourishing.
Humankind is a part of the web of life. The natural order provides
clear instructions that, to advance the health and well-being of
people and communities and to achieve goals that help us to attain
optimal states of being, we too rely on the relationships we share and
nurture. Our existence and growth are not in isolation but connection.
Bringing these Teachings into an Institutional environment and within
a context of Indigenization, we know that we are in this work together.
Indigenization is led and sustained by employees of colonized systems
for the benefit of all. Each person is as important as the next to Living
Indigenization. Roles, responsibilities, knowledge, and operational
areas are different and contextualized, but all are interrelated and
contributing to the strength and vitality of the whole system. To
undergo a process of Indigenization is to be mindful and intentional
of inviting and including diverse representation in work so all have the
opportunity to contribute to a fulsome process and results.
JIBC knows of the significance of relationships. We exist because of
the relationships we have with our core clients and the commitments
we keep in preparing a future workforce in justice, public safety
and health care. Indigenization and a duty to Truth, Justice, and
Reconciliation amplifies and emphasizes a greater network of
relationships we must foster and at the same time, the responsibility to
learn about the relationship Indigenous Peoples have had and still do,
to Canada, the Crown, its entities and all public servants that play an
active role in the oppression and violence towards Indigenous Peoples
and communities, and especially targeted populations, Indigenous
16 Women, Girls, and 2S+ Peoples. This work calls for sustained
relationships that are honest, healthy, and safe. There is no other way.
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of Reconciliation for the absence of a
relationship between Indigenous Peoples
and Canada in the first place, therefore
there being no relationship to reconcile. Still
others require honesty and Truth-Telling as
the basis for moving forward in the Nationto-Nation relationship. Every Indigenous
person has their views on this history and
contemporary matters. All perspectives
are lived Truths and are to be respected.
It is certain and factual that regardless of
where personal belief lands on Truth and
Reconciliation, there has been and continues
to be, control and subjugation of Indigeneity
based upon colonial and religious supremacy
and privilege. A hard Truth, but Truth
nonetheless. All Canadians, irrespective
of place in society, share this Truth and
an obligation to their fellow humans and
humanity, to disrupt any and all ideologies,
patterns, and structures that prevent equal
access to the same fundamental human
rights as anyone else.

STRENGTHENED BY TRUTH & RECONCILIATION
There is no respectful, honest, safe
relationship with Indigenous Peoples in the
absence of Truth. Truth is not limited to
one topic or aspect of history or life but the
totality of what it means to be Indigenous.
Imagine being asked to live a life as someone
else. To speak a foreign language, believe
different beliefs, to think, be, and do in
ways that are out of alignment with who
you are. Colonization is a violent force that
dispossesses Indigeneity, attempting to split
our spirit and remove us from everything that
is us – our identity, families, communities,
ways of life, land and more. Truth is knowing
the terrorism that has been sown for
generations. Truth is knowing that despite
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this genocide, Indigenous Peoples are still
here thriving as we have done for millennia.
LIVING INDIGENIZATION ENGAGEMENT PROTOCOLS & GUIDELINES

We are the most resourceful, adaptive
People on the planet and among the most
benevolent, peaceful, and humanitarian.
We have survived manmade and natural
devastation and have risen to soar to great
heights even though we face colonialism and
its many faces of human degradation. To
know this is the beginning of a journey in the
light of Truth.
Reconciliation is a debated concept and
critiqued as language of the oppressor,
not the oppressed. To many people
Indigenous and non-Indigenous, apologies
and remuneration for historic atrocities of
colonial policy policing Indigenous body,
children, families, and communities is not
Reconciliation. Some critique the concept

JIBC, as both a post-secondary institution
and an extension of justice, public
safety and health care fields, has more
responsibility and obligations towards
advancing Truth and Reconciliation than
the general public because we train and
prepare professionals who to this day, still
control, subjugate, and police Indigenous
body with dire consequences. No other
can be an instrument of social justice and
change in the relationship with Indigenous
People than JIBC in the lands we reside
with the influences and responsibilities we
assume. Concepts and practices of Truth and
Reconciliation are thus uniquely tied to the
fabric of what constitutes JIBC and its vision
and mission, and we must reconcile between
this reality and what must be transformed to
result in new lived experiences for Indigenous
Peoples and all people. This is a Truth for
JIBC and must be a starting place for safe
and healthy relationships with Indigenous
Peoples and the foundation for Indigenous
engagement at JIBC.

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CLOSING MESSAGE
In closing, be ready and come prepared for
discussion, collaboration, and idea generation. As
we evolve as an institution around Indigenization,
Decolonization, and Reconciliation, the discussion
evolves. To continue to move forward, we must
raise the bar of expectations regarding one’s
own knowledge of Indigenous approaches and
worldviews. Building a trusting relationship with the
Office of Indigenization is requisite. We can share in a
collective liberation as we all increase our knowledge
and understanding.
Courage, commitment, and accountability are
essential ingredients. To move beyond words, we
need to align values with practice. Thoughts and
feelings are important; however, what we need now
is action. We invite discourse. It will not always be
comfortable for any of us, yet we can push through
and make the progress we all need. What we profess
to value as an institution must be demonstrated
in action. Ultimately, if we keep in mind that we
share many of the same goals and strive for similar
outcomes, we can collaborate and make progress
individually and institutionally.
Starting, building, and fostering relationships is
essential.

JASON LA ROCHELLE
Director, Office of Indigenization

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GUIDED STUDY

REFERENCES

ENHANCING PRACTICE AND SKILLS
FOR INDIGENOUS EDUCATION
Working safely and effectively with Indigenous Peoples and
Communities necessitates lifelong learning and experiences
grounded in diverse representations, an anti-racism and equity lens,
and perspectives of Indigenous Peoples locally and globally. We
recommend the following Teachings as entry points for this journey:

Scan the QR code to access these digital resources.

Bouajram (2022)
Understand. Dismantle. Act: A
Snapshot of Anti-Racism and
Anti-Hate Resources Within
BC’s Post-Secondary System

Amnesty International. (2023). Indigenous Peoples. Retrieved from https://www.amnesty.
org/en/what-we-do/indigenous-peoples/
Archibald, J.-A., Lee-Morgan, J., De Santolo, J., & Smith, L. T. (2019). Decolonizing 			
research: Indigenous storywork as methodology. ZED Books LTD.
Bouajram, R. (2022). Understand. Dismantle. Act: A snapshot of anti-racism and anti-hate
resources within BC’s post-secondary system. BCcampus. https://opentextbc.ca/		
antiracism/
First Nations Heath Authority (n.d.). Policy statement on cultural safety and humility. 		
Retrieved from https://www.fnha.ca/Documents/FNHA-Policy-Statement-Cultural-		
Safety-and-Humility.pdf
Joseph, R. P. C. (2018). 21 things you may not know about the Indian Act: helping 		
Canadians make Reconciliation with Indigenous Peoples a reality. Indigenous 		
Relations Press.
Kirkness, V. J., & Barnhardt, R. (1991). First Nations and higher education: The four r’s–		
respect, relevance, reciprocity, responsibility. Journal of American Indian Education,
30(3), 1-15. https://www.jstor.org/stable/24397980

Kirkness & Barnhardt (2001)
First Nations and Higher Education: The Four R’sRespect, Relevance, Reciprocity, Responsibility

First Nations Health Authority
Cultural Safety and Humility Action
Webinar Series

Statistics Canada. (2022). Indigenous population continues to grow and is much younger
than the non-Indigenous population, although the pace of growth has slowed.
Retrieved from https://www150.statcan.gc.ca/n1/daily-quotidien/220921/			
dq220921a-eng.htm
Sumida Huaman, E., & Martin, N. D. (2020). Indigenous knowledge systems and research
methodologies: Local solutions and global opportunities. Canadian Scholars.
University of California. (2020). Anti-racism learning and reflection tool. Retrieved from
https://www.ucop.edu/human-resources/systemwide-leadership-				
collaborative/2020_forms/coro_nor-cal_2020_reflection_tool.pdf

Joseph (2018)
21 Things You May Not Know
About the Indian Act
University of California (2020)
Anti-Racism Learning & Reflection Tool

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jibc.ca
@justiceinstitutebc
@JIBCnews
@justiceinstitutebc
Justice Institute of British Columbia

JIBC's six campuses are located in New Westminster, Maple Ridge, Pitt Meadows, Chilliwack, Kelowna and Victoria on the
unceded Traditional Territories of the Qayqayt, Musqueam, and Coast Salish Peoples, the Katzie and
Kwantlen First Nations, the Stó:lõ Nation, the Sylix/Okanagan Nation, and the Traditional,
Treaty Territories of the Songhees, Esquimalt, and WSÁNEC Nations.