Circle of Courage: A Framework for Literary Analysis
Purpose/Rationale
This unit of study emerged to address the content and curricular competencies for English Studies 12: "Recognize and appreciate the role of story in expressing First Peoples perspectives, values, beliefs, and points of view," "the diversity within and across First Peoples societies as represented in texts," "the influence of land/place in First Peoples texts," "reconciliation in Canada," and "the narrative structures found in First Peoples texts." Because this unit of study is Indigenous-focused, I have also had success in using it with my English First Peoples 12 classes as well.
This unit of study was also at least partially inspired by a text I had the opportunity to read in my post-secondary studies, Theatre of Envy: William Shakespeare, by René Girard (which basically takes a psychological interpretation of Shakespeare's work through a lens informed by theories of mimesis and mimetic desire. If this psychological theory could be applied to Shakespeare's work, why not apply other psychological theories to other literary works? I have always felt that the most compelling stories seek to teach us a lesson about the "human experience" and help us understand ourselves and others better, so this psychoanalytical approach to the study of literature has always intrigued me.
As I have mentioned in other sections of this site, the Circle of Courage is a framework grounded in Indigenous principles of learning and youth development as well as modern concepts in behavioural psychology, and it also happens to be a framework with which I am very familiar in a wide variety of professional and pedagogical capacities. Since this particular framework is largely informed as a response to the intergenerational trauma that resulted from Indian Residential Schools), I felt like it would add much depth to my students' understandings of the texts we were studying and the complex behaviours of the characters in those texts.
This unit of study was also at least partially inspired by a text I had the opportunity to read in my post-secondary studies, Theatre of Envy: William Shakespeare, by René Girard (which basically takes a psychological interpretation of Shakespeare's work through a lens informed by theories of mimesis and mimetic desire. If this psychological theory could be applied to Shakespeare's work, why not apply other psychological theories to other literary works? I have always felt that the most compelling stories seek to teach us a lesson about the "human experience" and help us understand ourselves and others better, so this psychoanalytical approach to the study of literature has always intrigued me.
As I have mentioned in other sections of this site, the Circle of Courage is a framework grounded in Indigenous principles of learning and youth development as well as modern concepts in behavioural psychology, and it also happens to be a framework with which I am very familiar in a wide variety of professional and pedagogical capacities. Since this particular framework is largely informed as a response to the intergenerational trauma that resulted from Indian Residential Schools), I felt like it would add much depth to my students' understandings of the texts we were studying and the complex behaviours of the characters in those texts.
Process
I will usually use this framework either in a unit of study of "short stories" or a short novel that I can divide into five sections (one for each "Spirit" in the "Circle of Courage": "Spirit of Belonging: Relationships/Attachments," "Spirit of Mastery," "Spirit of Independence," "Spirit of Generosity," and "Spirit of Belonging: Connection to Time/Place").
While there is flexibility in how these different concepts can be addressed in the unit of study, I find that it "Relationships/Attachments" is a logical place to start (as most stories start with an introduction to the main "cast of characters" and how they are all related to each other), and "Time/Place" is a logical place to end (with the story ending in a similar/different place from where it started, and usually a "denouement" of sorts where characters reflect on previous events in the novel). I also like starting and ending with the "Spirit of Belonging" as it reinforces the cyclical nature of this framework (as well as many First Peoples texts).
After going through all five aspects of the "Circle of Courage," the summative assessment for this unit is for students to create a poster/one-pager in response to an assigned reading (either a new story or an assigned section of the novel we just studied) and address how a specific aspect of the "Circle of Courage" was addressed. Sometimes (if I cover this unit later in the course), I will have the students write an essay that addresses the same general principles in the readings that they were assigned.
While there is flexibility in how these different concepts can be addressed in the unit of study, I find that it "Relationships/Attachments" is a logical place to start (as most stories start with an introduction to the main "cast of characters" and how they are all related to each other), and "Time/Place" is a logical place to end (with the story ending in a similar/different place from where it started, and usually a "denouement" of sorts where characters reflect on previous events in the novel). I also like starting and ending with the "Spirit of Belonging" as it reinforces the cyclical nature of this framework (as well as many First Peoples texts).
After going through all five aspects of the "Circle of Courage," the summative assessment for this unit is for students to create a poster/one-pager in response to an assigned reading (either a new story or an assigned section of the novel we just studied) and address how a specific aspect of the "Circle of Courage" was addressed. Sometimes (if I cover this unit later in the course), I will have the students write an essay that addresses the same general principles in the readings that they were assigned.
Reflection
The "Circle of Courage" works really well as a framework for literary analysis on a number of levels. As an introductory unit, it introduces students to broader themes and concepts they will encounter in Indigenous literature that can then be referenced in later units of study. As a psychological framework that seeks to explain "why people do what they do," its applications also extend beyond Indigenous literature to other texts (I have used it in studies of Obasan, by Joy Kogawa; Brother, by David Chariandy; and short stories in Fresh Ink (an anthology of short stories written by diverse authors, including BIPOC and 2SLGBTQ authors). It has even emerged spontaneously in conversations about Hard Times, by Charles Dickens.
Additionally, I find that conversations on these kinds of topics are easier to address with students "indirectly" through the study of literature, and this language emerges in our everyday "language of the classroom" (which has very useful applications for classroom management and relationship-building with my students).
I always strive to make it clear to students that even though the "Circle of Courage" has applications beyond Indigenous literature, it is a framework that is primarily informed by Indigenous knowledge. The reason why it works so well is because it is built upon thousands of years of experience and "best practice," whereas other "Western" theories of psychology are only a couple centuries old (at best). This a practical example of how to acknowledge the importance of Indigenous knowledge and knowledge systems (and recognizing and giving credit to these systems when we use them).
Additionally, I find that conversations on these kinds of topics are easier to address with students "indirectly" through the study of literature, and this language emerges in our everyday "language of the classroom" (which has very useful applications for classroom management and relationship-building with my students).
I always strive to make it clear to students that even though the "Circle of Courage" has applications beyond Indigenous literature, it is a framework that is primarily informed by Indigenous knowledge. The reason why it works so well is because it is built upon thousands of years of experience and "best practice," whereas other "Western" theories of psychology are only a couple centuries old (at best). This a practical example of how to acknowledge the importance of Indigenous knowledge and knowledge systems (and recognizing and giving credit to these systems when we use them).