Lakota Perspective & The Literacy Coach

Burkins (2007) identifies the literacy coach as one who works with and for teachers to lead, assist, and honor them as they solidify and expand their skills in the understanding of literacy instruction (p. 29).  In order to be effective at this the literacy coach must be aware of their practices in building workable relationships. Workable relationships involve effective listening skills and a commitment to improving communication leading to school transformation for the learners benefit.  

Toll (2005) inscribes that literacy coaches need skills in relating to teachers with open minds, in order to learn about the teacher’s perspectives, and they must learn to respond appropriately. Using Lakota protocol when meeting teachers for the first time opens communication and provides an opportunity to understand the teacher’s perspectives.  Introduction using Lakota protocol includes the following: your name, your grandparents names (marriage, and maiden), your parents (marriage and maiden), your children, where you live(d) before the introduction of your professional self.  By doing so, you are allowing others to know a little about yourself and most times provides them the opportunity to eventually communicate personal connections.  Following your initial introduction, it is common to discuss your professional self. Your years of teaching and your professional schooling. 

An introduction following Lakota protocol provides an opportunity for the listener to make connections to your personal and professional self and leads the way for them to interrelate through communication. The knowledge obtained from these interactions provides a perspective for the literacy coach to seek out a means to use connections to transform teachers and the school community into workable relations by interweaving this knowledge in the coaching efforts.  Toll (2005) makes a connection here, by including that effective literacy coaches have teacher experience and the education to back their coaching efforts.

Black Bonnet (2010) notes, “For Lakotas’ one of our common mantras is “Mitakuye Oyasin” — we are all related, no one is better than anyone else. Our lives really are circular, and yes, everything REALLY is related to everything else” (p. 1). Besides personal interrelationships, the reliance to improve instruction for the betterment of children is an effort of all teachers as noted by Burkins and Toll and the Lakota, who refer to the child as Wakan (Sacred).  Toll (2005) states “make sure that you and the teacher establish that you are both working for the success and well-being of the students” (p.113). It is this interrelationship which conjures up school improvement even with those who make coaching difficult.

Zeilinger (1986) in the Book, Lakota Life, writes about the Lakota Virtues of respect (p. 23-25}. He makes note that in order for people to live together in peace, they have to respect one another (p. 23-25).  Toll (2005) when teachers are resistant, it doesn't automatically mean that they don't want to change or are lazy. By examining why a person resists, one can learn more about that person. In this case, resistance might be a source of information and growth (p. 120). The evolution of respect is bound up in listening and learning.  Respect calls for effective listening and communication skills.  By listening to teachers, we may find there is shared a commonality, although they have chosen a different means to come to the same conclusion.  When there is a common outcome, there is more room for discussion.  Important to listening and communicating teachers need to feel they are being heard, and their reasons are honored (Toll, 2005, p. 113). Initially giving written or spoken feedback is an opportunity to be very thoughtful about the words we choose, coaches need to develop their coaching vocabularies because feedback skills require nurturing (Burkins 2007, p. 129). Toll (2005) when dealing with the resistant teacher, in communication, honestly, but gently, express your reservations.  Her suggestions include citing an outside source, share your experiences when stating your reservations. 

As we learn more about teaching, research has shown that effective teachers engage regularly in reflection.  Likewise, the effective literacy coach engages in the reflection in their communication and other interaction with teachers.   The inclusion of the virtue, respect, Zeiloinger (1986) makes note of the other Lakota Virtues of generosity, courage, and wisdom.  Bound by Lakota Thought and Philosophy the effective literacy coach practices, generosity and wisdom in sharing their professional knowledge by listening and communicating respectfully.  At times, it takes courage and wisdom when working with the resistant teacher. By practicing Lakota Thought and Philosophy, the literacy coach has a better chance at being operative in their coaching efforts.   

 Reference

Black Bonnet, M. (2010, June 3). Mitakuye Oyasin - We Are All Related. Retrieved November 15, 2015, from http://lifeasahuman.com/2010/mind-spirit/inspirational/mitakuye-oyasin-we-are-all-related/

Burkins, J. M. (2007).  Coaching for balance:  how to meet the challenges of literacy coaching.  Delaware: International Reading Association.

Toll, C.A. (2005).  The literacy coach’s survival guide:  essential questions and practical answers.  Delaware:  International Reading Association.

Zeilinger R. (1986). Lakota life, Chamberlin, SD: St. Joseph Indian School.