What is Circle Practice?
Circle Practice is a group process methodology in which participants gather in a circular formation to engage in intentional dialogue, shared decision-making, or communal reflection. The physical arrangement—sitting in a circle with no head or foot—embodies the principle that all voices hold equal weight. Participants typically follow agreed-upon protocols: speaking with intention, listening with attention, and using structures such as a talking piece (an object passed around the circle that designates who has the floor to speak without interruption). Circle Practice is distinguished from casual conversation by its deliberate structure, its emphasis on deep listening over debate, and its orientation toward collective wisdom rather than individual persuasion.
Origins & Lineage
Circle Practice used by many non-Native people today is rooted in the tradition of talking circles that Indigenous Peoples in North America have used for millennia. Talking circles originated with First Nations leaders—the process was used to ensure that all leaders in the tribal council were heard, and that those who were speaking were not interrupted, with the Chief usually initiating the conversation and other members responding and sharing their perceptions and opinions. The form of circles described in contemporary practice literature most closely reflects the talking circle process practiced by the Plains Peoples of North America.
During the 1990s, members of First Nations in Canada began teaching the circle practice to non-Native people. First Nation communities were seeking alternatives to the mass incarceration of their people, which was—and remains—another form of genocide, and returning to Native ways to resolve conflicts and harms required collaboration with non-Native people: lawyers, prosecutors, judges, as well as non-Native neighbors. The Hollow Water First Nation on Lake Winnipeg and, in Yukon, members of the Carcross-Tagish and Dahka T’lingit First Nations played a critical role in demonstrating the efficacy of circles. Euro-Canadian Chief Judge Barry Stuart of the Yukon Territorial Court became a leading advocate for using circles among non-Natives.
In the early 1990s, separate from but informed by Indigenous traditions, writers Christina Baldwin and Ann Linnea began developing what would become the PeerSpirit Circle Process. In 1994, Baldwin founded PeerSpirit, Inc. with Ann Linnea. Baldwin’s 1998 book Calling the Circle: The First and Future Culture introduced thousands of people to a practical structure for convening meetings in circle and tapping collective wisdom. After nearly 20 years of pioneering work with their original PeerSpirit Circle Process, Baldwin and Linnea wrote The Circle Way: A Leader in Every Chair as a legacy contribution to the field of collaborative group practices.
Indigenous peoples around the world have used processes similar to circles to attend to the community’s work; circles of stones or wood can be found all over Europe, with some European circular sites dating back 5,000 years or more.
How It’s Practiced
Circle Practice takes many forms but shares common structural elements. Participants sit in a circular arrangement, often with a symbolic center—an altar, candles, flowers, or meaningful objects—that serves as a focal point representing the group’s shared intention. The circle, or council, is an ancient form of meeting that has gathered human beings into respectful conversation for thousands of years and has served as the foundation for many cultures.
Key practices include:
Check-in/Opening: Check-in helps people into a frame of mind for council and reminds everyone of their commitment to the expressed intention; it ensures that people are truly present, and verbal sharing, especially a brief story, weaves the interpersonal net. Many talking circles are traditionally opened through a prayer and smudging.
Talking Piece: A talking stick, or other significant or impromptu object, is passed around the circle, and only the circle member holding the stick is allowed to speak; the main point of using the sacred object is that whoever is holding the object in their hand has the right to speak. Different First Nations peoples use varied objects to facilitate the talking circle—some use a talking stick, others a talking feather, while still others use a peace pipe, a sacred shell, a wampum belt, or other selected object.
Three Practices: Participants speak with intention, noting what has relevance to the conversation in the moment; listen with attention, respectful of the learning process for all members; and tend the well-being of the circle, remaining aware of the impact of their contributions.
Forms of Council: The circle commonly uses three forms of council: talking piece, conversation, and reflection, with talking piece council often used as part of check-in, check-out, and whenever there is a desire to slow down the conversation and collect all voices.
Circles may be used for conflict resolution (peace circles), healing (healing circles), community building, spiritual practice, decision-making, learning, or shared reflection. The specific rituals, opening words, and content vary widely based on cultural context, intention, and facilitator training.
Circle Practice Today
Circle Practice has expanded far beyond its Indigenous origins and 1990s resurgence into mainstream institutions. This practice is rooted in Indigenous peacemaking and talking circles and is already being implemented into state legislature and schools, but could also benefit other sectors. Contemporary seekers encounter Circle Practice in:
- Restorative justice programs in schools, courts, and community settings
- Women’s circles and men’s circles focused on personal growth, spirituality, or life transitions
- Organizational settings: team meetings, nonprofit boards, healthcare teams, and corporate retreats
- Spiritual and interfaith communities: meditation sanghas, church small groups, and interfaith dialogue gatherings
- Wilderness and retreat programs combining nature immersion with circle dialogue
- Online formats: virtual circles via Zoom or other platforms, often with modified protocols for digital space
- Academic settings: as a decolonizing pedagogical method in universities
The Circle Way methodology (Baldwin and Linnea’s framework) has been taught internationally, with trained facilitators worldwide. Indigenous-led circles continue in Native communities and are increasingly offered as cultural teachings to non-Native practitioners seeking to understand the roots of the practice.
Common Misconceptions
Circle Practice is not simply sitting in a circle. What transforms a meeting into a circle is the willingness of people to shift from informal socializing or opinionated discussion into a receptive attitude of thoughtful speaking and deep listening and to embody and practice the structures outlined.
It is not a technique for speeding up meetings or reaching consensus quickly. Circles deliberately slow conversation down to ensure all voices are heard; they prioritize depth over efficiency.
It is not therapy or encounter group work, though healing circles exist as a specific application. Many circles focus on practical decision-making, community organizing, or learning.
It is not culturally neutral. In Indigenous traditions, circles are far more than a technique; they are a way of life. For those who have not grown up in an Indigenous tradition, it is of the highest importance to be mindful of, respect, and practice the values and relationships inherent in true circle culture. Non-Indigenous practitioners should approach Circle Practice with humility, acknowledging its origins and avoiding appropriation.
Circle Practice does not eliminate conflict or guarantee harmony. It provides a container for addressing conflict with respect and allows different perspectives to coexist without requiring agreement.
How to Begin
For those new to Circle Practice:
Read foundational texts: Christina Baldwin’s Calling the Circle: The First and Future Culture (1998) and Baldwin and Linnea’s The Circle Way: A Leader in Every Chair (2010) provide accessible entry points to modern circle methodology. For understanding Indigenous origins, Rupert Ross’s Returning to the Teachings: Exploring Aboriginal Justice is widely cited.
Seek training: Look for Circle Way practitioners (thecircleway.net) or Indigenous-led trainings if available in your area. Many organizations offer introductory workshops.
Start small: Convene a simple circle with 4-8 trusted friends or colleagues. Set a clear intention (e.g., “sharing our experiences with change”), create a center with meaningful objects, establish basic agreements (confidentiality, no cross-talk), use a talking piece, and allow each person to speak once around the circle.
Honor the lineage: If you are not Indigenous, acknowledge the practice’s origins. Learn about the specific First Nations whose territories you occupy and consider whether there are opportunities to learn directly from Indigenous teachers.
Practice the three principles: Speak with intention, listen with attention, tend the well-being of the circle. These practices develop over time and distinguish circle from ordinary conversation.