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1.
This article examines the ways in which settler colonialism shapes place in the social studies curriculum, producing understandings of land and citizenship in educational settings. To do this, the author uses the emergent framework of land education to move forward the important projects of place-based education, especially its potential for centering indigeneity and confronting educational forms of settler colonialism in environmental education. To emphasize how place-based education can intersect with land education, the author outlines how a concept of place, informed by Indigenous knowledge, renders settler colonialism visible. The author then describes how current models of place-based education differ from land education in a number of ways. Finally, using a land education approach, the author demonstrates how schooling, through social studies curriculum, transmits a settler colonial land ethic that must be made explicit in order to decolonize settler colonial relations attached to current pedagogical models of place. The author insists land education – like environmental education – must take place across the curriculum (k-16). However, land education implies a commitment to begin to understand the process of decolonization that takes seriously the centrality of settler colonialism.  相似文献   

2.
In this essay, I interrogate the normalized characteristics of whiteness embedded in the disciplinary norms and forms of knowledge production in the field of Rhetorical Studies. I attend to the normative ways the exclusion of the knowledge(s) and experiences of non-White, non-Western, non-US people reproduces systemic erasure and Euro-American dominant ways of thinking about rhetoric stepped in coloniality and whiteness. I present what has been thoroughly theorized by Feminist, Queer, Trans*, Chicana, Latina/x, Third World, Indigenous, and Black rhetorical scholars that mere “inclusion” and “tolerance” of difference with regards to race, class, gender, ability, sexuality and nationality cannot fully address the violence of white capitalist heteropatriarchy in academia. I propose that rhetorical scholars should pay careful attention to voice and relationality in our scholarly works in order to address the concealments of coloniality and difference in our theorizing and production of knowledge.  相似文献   

3.
ABSTRACT

In this essay, I explore how Native American rhetoric of resistance exposes the settler colonial logics that constitute a hegemonic force in the greater social imaginary. Focusing on two sites—the Minneapolis Walker Arts Center’s Scaffold exhibit and The Landing, a historic settlers’ village located twenty miles from the Walker—I assess both how settler colonialism is enacted in these spaces and how Native American activism represents a talking back to settler colonialism. I argue that examining places as networked arguments reveals the ways in which they can speak to each other and unsettle dominant ideologies. To better understand the settler colonial logics that Native American resistance rhetoric seeks to unsettle, I advocate for critical examination of how scholars and activists are constituted by those very centering logics.  相似文献   

4.
In this paper, we aim to contribute to ongoing work to uncover the ways in which settler colonialism is entrenched and reified in educational environments and explore lessons learned from an urban Indigenous land-based education project. In this project, we worked to re-center our perceptual habits in Indigenous cosmologies, or land-based perspectives, and came to see land re-becoming itself. Through this recentering, we unearthed some ways in which settler colonialism quietly operates in teaching and learning environments and implicitly and explicitly undermines Indigenous agency and futurity by maintaining and reifying core dimensions of settler colonial relations to land. We describe examples in which teachers and community members explicitly re-engaged land-based perspectives in the design and implementation of a land-based environmental science education that enabled epistemological and ontological centering that significantly impacted learning, agency, and resilience for urban Indigenous youth and families. In this paper, we explore the significance of naming and the ways in which knowledge systems are mobilized in teaching and learning environments in the service of settler futurity. However, we suggest working through these layers of teaching and learning by engaging in land-based pedagogies is necessary to extend and transform the possibilities and impacts of environmental education.  相似文献   

5.
In this paper, I craft a methodological orientation for attending to the intricacies of everyday place encounters in early childhood settings with particular attention to settler colonialism and more-than-human entanglements. Drawing from my work with children and educators in childcare settings located in what is now British Columbia, Canada, I use refiguring presences to describe this research methodology, and its particular attention to unsettling everyday place relations in early childhood pedagogies within the context of settler colonialism. I situate refiguring presences in everyday material-discursive impacts in an effort to open up the potentialities and boundaries of political engagement in early childhood studies. I experiment with refiguring presences in relation to what I see as its most important elements. These elements include attending to colonialisms in everyday encounters, restorying contested places, foregrounding more-than-human relationalities and (dis)entangling researcher subjectivities.  相似文献   

6.
This article raises the recurrent question whether non-indigenous researchers should attempt to research with/in Indigenous communities. If research is indeed a metaphor of colonization, then we have two choices: we have to learn to conduct research in ways that meet the needs of Indigenous communities and are non-exploitative, culturally appropriate and inclusive, or we need to relinquish our roles as researchers within Indigenous contexts and make way for Indigenous researchers. Both of these alternatives are complex. Hence in this article I trace my learning journey; a journey that has culminated in the realization that it is not my place to conduct research within Indigenous contexts, but that I can use ‘what I know’ – rather than imagining that I know about Indigenous epistemologies or Indigenous experiences under colonialism – to work as an ally with Indigenous researchers. Coming as I do, from a position of relative power, I can also contribute in some small way to the project of decolonizing methodologies by speaking ‘to my own mob’.  相似文献   

7.
The world's linguistic and cultural diversity is endangered by the forces of globalisation, which work to homogenise and standardise even as they segregate and marginalise. Here, I focus on the struggle to conserve linguistic and cultural diversity among Indigenous groups in the United States. Native languages are in drastic decline. Yet even as more Native American children come to school speaking English, they are likely to be stigmatised as 'limited English proficient' and placed in remedial programmes. This situation has motivated bold new approaches to Indigenous schooling that emphasise immersion in the heritage language. This article presents data on these developments and their impacts on students' self-efficacy and school performance, analysing these data in light of critical theory and current knowledge in the field of bilingual education. Indigenous language reclamation efforts must not only confront a legacy of colonialism, but also mounting pressures for standardisation and English monolingualism. I conclude with an examination of these power relations as they are manifest in the struggle for Indigenous self-determination and linguistic human rights.  相似文献   

8.
Globally, colonization has been and continues to be enacted in the take-over of Indigenous land and the subsequent conversion of agriculture from diverse food and useful crops to large-scale monoculture and c ash crops. This article uses a land education analysis to map the rise of the ideology and practices of Manifest Destiny in Virginia. Manifest Destiny is the culmination (and continuation) of material and discursive relations that serve as a cover story for the formation (and maintenance) of the settler colonial triad of settlers, Indigenous peoples, and slaves. The article theorizes the settler colonial triad, an important construct of land education that provides a lens through which to investigate political-economic and epistemological links between agriculture, settler colonialism, and environment.  相似文献   

9.
In this article, I describe the ways educational research often calls us out our names, meaning that educational researchers often name communities not as they are but as the academy needs them to be along damaging logics of erasure and deficiency. I use Morrison’s concept of the White gaze, Tuck’s concepts of damage-centered and desire-based research, and other contemporary scholarship on settler colonialism, White supremacy, and education to offer ways of naming in educational research beyond the White settler gaze. Finally, I look to hashtag naming in current social movements (e.g. #BlackLivesMatter, #DearNativeYouth #NotYourModelMinority) to imagine educational research that understands the naming of the communities of our work as informed by movement speech, the sort of naming that can save lives and show us and others who we are and desire to be.  相似文献   

10.
In 2011, the Australian Institute for Teaching and School Leadership introduced new Professional Standards for Teachers, which require that graduate teachers possess knowledge and understanding of Indigenous students and cultures. The authors conducted interviews with 12 non-Indigenous teacher educators at one Australian university in order to understand how these Standards are interpreted and implemented. We adopt Calderon’s framework of settler grammars to interpret the dialectic of presence and absence that teacher educators in our study describe. Extending this frame to an analysis of the Australian Professional Standards for Teachers, we find that settler grammars function to simultaneously erase Indigenous claims to sovereignty and epistemological equality, whilst promoting a representation of Indigenous people that asserts the primacy of the settler colonial state.  相似文献   

11.
This editorial introduces a special issue of Environmental Education Research titled ‘Land education: Indigenous, post-colonial, and decolonizing perspectives on place and environmental education research.’ The editorial begins with an overview of each of the nine articles in the issue and their contributions to land and environmental education, before outlining features of land education in more detail. ‘Key considerations’ of land education are discussed, including: Land and settler colonialism, Land and Indigenous cosmologies, Land and Indigenous agency and resistance, and The significance of naming. The editorial engages the question ‘Why land education?’ by drawing distinctions between land education and current forms of place-based education. It closes with a discussion of modes and methods of land education research.  相似文献   

12.
This paper is a report on the theoretical origins of a decolonizing research sensibility called Indigenous Métissage. This research praxis emerged parallel to personal and ongoing inquiries into historic and current relations connecting Aboriginal peoples and Canadians in the place now called Canada. I frame the colonial frontier origins of these relations – and the logics that tend to inform them – as conceptual problems that require rethinking on more ethically relational terms. Although a postcolonial cultural theory called métissage offers helpful insights towards this challenge, I argue that the postcolonial emphasis on hybridity fails to acknowledge Indigenous subjectivity in ethical ways. Instead, I present an indigenized form of métissage focused on rereading and reframing Aboriginal and Canadian relations and informed by Indigenous notions of place. Doing Indigenous Métissage requires hermeneutic imagination directed towards the telling of a story that belies colonial frontier logics and fosters decolonizing.  相似文献   

13.
In recent years, Indigenous ecological knowledge has been receiving increased attention due to its potential to help address the devastating impacts of climate change and environmental degradation. Indigenous peoples in various contexts have become engaged in collaborative research projects with scientists and other experts to build environmentally sustainable societies. Environmental education has been another site for incorporation of Indigenous knowledge systems and ways of knowing. This paper presents one such programme designed by the Bunun Indigenous group in Taiwan to support environmental learning and reconnection with the natural world of their group as well as other Indigenous and non-Indigenous individuals willing to participate. While the programme's objective is learning with and from the natural environment (the lessons that can be adopted by non-Indigenous groups), its other objectives include re-building and strengthening Indigenous identities, cultures and ways of life, and potentially contributing to decolonisation of settler societies and reconciliation between groups.  相似文献   

14.
Historians of education wanting to develop culturally responsive historiographies of Indigenous communities should move beyond a reliance on government and church policy documents – with some variegations of testimony from residential school survivors. The unique circumstances of colonisation that were forged by national/settler policies should be investigated in tandem with a traditional knowledge of local meanings of time, landscape and mythos. This work examines the differences in Canadian and American schooling policies – notably the residential schools – from the experiences of the Coast Salish who are a transnational people with a transcendent discernment of their traditional territory bisected by the Canada–US border. Nation-state borders have produced impediments for Indigenous peoples and conceptual problems for historians. This paper, drawing on secondary and primary source documents, oral history recordings and conversations with Coast Salish community members, compares the cross-border educational experiences of the region with suggestions for more place-based historiographies of Indigenous education.  相似文献   

15.
ABSTRACT

In the past two decades, Indigenous faculty and graduate students at research-intensive universities have been asserting a kind of cultural and intellectual sovereignty over their own academic production and participation. While colonization through assimilationist education suppressed – and continues to suppress – Indigenous community knowledge and Indigenous scholars have been drawing on Indigenist revival movements creating new academic works and challenging the conventions of what constitutes research. This article presents conversations in contested spaces regarding Indigenous identity and expression. It draws, in part, on the author’s own experience traveling between Indigenous communities and universities while supervising Indigenous PhD students. Universities are in conflicted positions as they ostensibly invite Indigenous expression, but resist the undoing of conventional hierarchies that maintain hegemonic equilibrium. Are Universities that open spaces for Indigenous knowledges and the place-based blending – and bending – of metaphysical and physical realities leading a paradigm change in ecological consciousness? Can Indigenous scholars and Indigenous communities be represented in academic locations in ways that redirect the goals and purposes of research and knowledge production? This writing is a reflection on emerging, and ongoing, questions of Indigenous advance in academic spaces.  相似文献   

16.
While the literature on women and educational leadership has been addressed in substantive ways in recent years, the experiences that reflect female Australian educational leaders are rare. This article reports findings from a study of five female Indigenous principals in the Northern Territory utilising biographic narratives and foregrounds their experiences as female educational leaders in Indigenous communities. I share the views of Ribbins, P. and Gronn, P. (2013. Researching principals: context and culture in the study of leadership in schools. Asia Pacific journal of education, 20 (2), 34–45) and Dimmock, C. and Walker, A. (2005. Educational leadership: culture and diversity. London: Sage) that research and theory into educational leadership must move towards the inclusion of localised unique cultural contexts since the practice of leadership is a socially bounded process. The study reveals the daily complex roles and challenges of being a female Indigenous principal in communities that are grounded in broader Indigenous epistemologies, beliefs, and value systems yet to be fully embraced by mainstream educational leadership perspectives.  相似文献   

17.
In discussing open‐mindedness, virtue epistemologists emphasize revising one's cognitive standpoint by taking seriously the views of others, where this process is seen to be a reliable way of identifying one's biases and forming true beliefs. Yet in defending open‐mindedness, virtue epistemologists tend to give little attention to two areas of scholarship. First, they tend to overlook the psychoanalytic challenges of evasion and disavowal that so often operate in the enactment of and attempts at open‐mindedness. Second, they undervalue scholarship that notes the longer arc of a relation between post‐truth conditions and settler colonial structures. In other words, there appears to be an evasion of those views that associate the United States with dispossession, settler colonialism, and projects of decolonization according to postcontinental philosophies. This essay by Troy Richardson clarifies some of the critical vocabulary needed to bridge virtue epistemology committed to open‐mindedness and scholarship that has shifted the terms of analysis toward active projects for decolonization based on postcontinental philosophies.  相似文献   

18.
A ghetto land pedagogy begins with two axioms that align it with land education more broadly, and that distinguish it from the general umbrella of environmental education. First, ghetto colonialism is a specialization of settler colonialism. Second, land justice requires decolonization, not just environmental justice. A ghetto land pedagogy thus attends to an analysis of settler colonialism, offers a critique of settler environmentalism, and forwards a decolonizing cartography as a method for land education. This article discusses ‘storied land’ as a critical cartographic method for land education, illustrated through a discussion of land in the San Francisco Bay Area.  相似文献   

19.
ABSTRACT

In response to the contemporary context of reconciliation in Canada, colleges and universities have made efforts to ‘Indigenise’ their campuses, extending earlier, Indigenous-led efforts to create more space for Indigenous peoples and knowledges. While many welcome these efforts, others express concern that they fail to go beyond conditional inclusion to fundamentally shift relationships between settlers and Indigenous peoples. In this article, I examine these developments and suggest that most institutions and individuals have yet to face the full extent of their complicity in colonisation. I argue that perhaps it is only by doing so, and thus, arriving at the impossibility of reconciliation, that a transformation of settler–Indigenous relationships might be possible.  相似文献   

20.
Indigenous communities practice survivance and challenge social and political systems to support their children's identity and well-being. Grounded in transformative social-emotional learning (SEL) and tribal critical race theory, this 3-year community-based participatory research study (2019–2021) examined how a SEL program co-created with an Indigenous community in Flathead Nation in Montana supports anti-racism and anti-colonialism among Indigenous children. Critical reflexivity and thematic analyses of Community Advisory Board meetings and journals written by 60 students (Mage = 10.3, SD = 1.45; 47% girls; 60% Native American) during the SEL program revealed themes on Indigenous identity, belonging, wellness, and colonialism. These results shed light on challenging the racist and colonial roots of education to support Indigenous children's survivance and social-emotional well-being.  相似文献   

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