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1.
Abstract

Being Indigenous and operating in an institution such as a university places us in a complex position. The premise of decolonizing history, literature, curriculum, and thought in general creates a tenuous space for Indigenous and non-Indigenous peoples to confront a shared colonial condition. What does decolonization mean for Indigenous peoples? Is decolonization an implied promise to squash the tropes of coloniality? Or is it a way for non-Indigenous people to create another paradigm or site for their own resistance or transgression of thinking? What are the roles of Indigenous and non-Indigenous peoples in this space of educational potential, this curriculum called decolonization? This article presents a multi-vocal reflection on these and related questions.  相似文献   

2.
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   

3.
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   

4.
The educational attainment of Aboriginal and Torres Strait Islander students is often presented within a deficit view. The need for Aboriginal and Torres Strait Islander researchers to challenge the societal norms is necessary to contribute to the struggle for self-determination. This paper presents a theoretical and methodological approach that has enabled one researcher to speak back to the deficit discourses. Exemplification of how Indigenous Critical Discourse Analysis (in: Hogarth, Addressing the rights of Indigenous peoples’ in education: A critical analysis of Indigenous education policy, Queensland University of Technology, Brisbane, 2016) identifies the power of language to maintain the inequitable positioning of Aboriginal and Torres Strait Islander peoples within Australian society is provided. Particular focus is placed on the Aboriginal and Torres Strait Islander Education Action Plan 2010–2014 (in: MCEECDYA, Aboriginal and Torres Strait Islander Education Action Plan (2010–2014), 2011) and how policy discourses ignore the historical, political, cultural and social factors that influence the engagement and participation of Indigenous peoples in education today. The paper argues for the need to personalise methodological approaches to present the standpoint of the researcher and, in turn, deepens their advocacy for addressing the phenomenon. In turn, the paper presents the need to build on existing Indigenous research frameworks to continue advocating for the position of Indigenous research methodologies within the Western institution.  相似文献   

5.
Abstract

In this article, I will describe how the Utopians whom John Dewey once referenced are possibly the ancestors of Indigenous peoples, in this case, ancestors of the Diné. I will describe a Diné philosophy of education through the Kinaa?dá ceremony which was the first ceremony created by the Holy People of the Diné to ensure the survival of the people. I frame this ceremony as an educational experience that illuminates the similarities between the Diné and Utopian philosophies of education. It is through an understanding and experiencing of the Kinaa?dá that one can fully experience a real example of the ‘Utopian schools.’ It is through an upbringing within a non-acquisitive paradigm, ontologically and epistemologically, that one can fully envision this society that William Schubert explains through a compilation of various philosophers and theorists in order to make it understandable to an acquisitive society. The oral teachings from my ancestors through songs, stories and ceremonies that have been passed down to the current generations prove that the utopia once existed and that some ‘Utopians’ still exist. This explanation of a Diné philosophy of education through the Kinaa?dá ceremony is my lived example of what Dewey seemed to have dreamt or found in another dimension. I claim that the Utopians Dewey witnessed were possibly Indigenous peoples.  相似文献   

6.
Eco-heroic quests for environmental communion continue to be represented, mediated, and glorified through film and media narratives. This paper examines two eco-heroic quests in the Alaskan ‘wilderness’ that have been portrayed in two Hollywood motion pictures: the movies Grizzly Man and Into the Wild. Both films vividly document and re-inscribe heroic status to the stories of Timothy Treadwell (Grizzly Man) and Christopher McCandless (Into the Wild), their tragic encounters with nature, and the pivotal experiences that gave them both eco-heroic identities in the American imagination. As is often the case for Greek and Shakespearean dramas, each hero met a tragic, unnecessary death in Alaskan ‘wilderness’, but in the process reiterated a settler colonial narrative. We argue that an Indigenous-focused Land education and its counter-narratives of holistic relations are sorely needed. It is Indigenous Land education that can break the cycle of Eurocentric celebrations of solitary heroism, rugged individualism, and ignorance of place. In order to forge Indigenous/non-Indigenous relations in our cultural imaginations and to address compounding environmental struggles, we need to turn to Indigenous stories and teachings that are already in place, in deep relation with the Land, water, animals and plants on Indigenous territory. We need to turn to Land education that is currently not in place or acknowledged in environmental education.  相似文献   

7.
Brant-Birioukov  Kiera 《Prospects》2021,51(1-3):247-259

In the midst of the global Covid-19 pandemic, educators are invited to pause and reconsider the legacies this crisis will leave for future generations. What lessons do we take forward in a post-Covid-19 curriculum? This article contemplates the value of Indigenous resilience, innovation, and adaptation in times of crisis—“In(di)genuity”, if you will—and considers its implications on Indigenous knowledge and the curricular discourse more broadly. Despite encouraging developments in Indigenous education since the Truth and Reconciliation Commission, a settler historical consciousness continues to pervade the modern discourse of Indigenous education, insofar as Indigenous knowledge is often perceived as outdated, irrelevant, or inferior to Western knowledge systems. This problematic misconception ignores the resilience, innovation, and adaptation that Indigenous peoples have demonstrated in the face of historical crises. This article offers an Indigenous perspective on crisis, grief, and renewal in the context of Covid-19 and advocates for the renewal of the Canadian curricular landscape.

  相似文献   

8.
This paper examines the role of history in power relations which suppress Indigenous knowledges. History is located as being about power and about how the powerful maintain their power. The paper further examines the Bering Strait theory/myth and ways that discourses in history combine with discourses in science to devalue Indigenous knowledges. The “truth” of science is challenged and examples of manipulation of scientific knowledge are provided, including discussions of a Canadian Broadcasting Corporation made for television production A people's history and an Internet website provided by the American government. These production activities supported by the Canadian and American governments are considered educational activities engaged in the practice of cultural representation in which dominant discourses about Indigenous peoples are presented. The paper challenges dominant misrepresentations of discourses about Indigenous peoples in a discussion of educational practices emphasizing the need of Indigenous peoples to control education and cultural representations. The paper concludes that it is a responsibility of society to educate all students to understand that any portrayal of history comes from a particular vantage point and to understand that dominant society privileges some representations and disadvantages others. If we teach in a critical way and challenge dominant discourses we can begin to create a society in which all persons in Canada and the USA, including Indigenous peoples, have a role to play.  相似文献   

9.

In this article Grande argues that American Indian intellectualism and its central concerns - sovereignty and self-determination - have been ignored, obscured, and impeded by dominant modes of educational theory. More specifically, she argues that current obsessions with identity theory and formation work to deny the critical difference of American Indians as tribal peoples of distinct nations with sovereign status and treaty rights. Dominant modes of identity theory, thus, work to obscure the real sources of oppression of Indigenous peoples, substituting radical social transformation with a politics of representation. In working to address the inner contradictions between dominant modes of identity theory and American Indian tribal subjectivity, Grande employs the use of narrative, examining the text of her own identity formation through the lenses of differing modes of identity theory, namely essentialist, postmodern, and critical identity theories. She analyzes the potential of each theory to produce transformative knowledge and inform the discourse on American Indian identity and intellectualism. The author ends with a discussion of the need for a critical Indigenous theory of tribal identity and liberation, for a collectivity of critique that ultimately forms the foundation for a new Red Pedagogy.  相似文献   

10.
Online learning has become a conventional term and practice in Australian higher education, yet cultural inclusivity for Indigenous (Indigenous for the purposes of this paper refers to Australian Aboriginal and Torres Strait Islander peoples) students is insufficiently reflected in learning management system (LMS) policies and design. This study aims to explore culturally inclusive learning entrenched in Australian university policies on and practices of LMS by applying Indigenous holistic pedagogical values in LMS design. Based on a literature review, we articulate four dimensions: communication, collaboration, community and interculturality for culturally inclusive learning in an online learning environment. By using the dimensions, we critically review policies (n?=?10) and LMS sites (n?=?50). In this review, we argue that there are contrasts of individually heterogeneous and collectively homogeneous approaches, self-focused and community-driven pedagogy, and task-oriented and relational learning. Significantly, the review results indicate that Indigenous holistic pedagogies have a metaphysical strength to be the ontological foundation for cultural inclusivity.  相似文献   

11.
Abstract

Education research demonstrates that positive and trusting family/school relationships support academic achievement but for many Indigenous parents in Canada legacies of residential schooling have made it difficult to develop strong bonds with schools and teachers. Drawing on interviews with 69 Indigenous parents and eight non-Indigenous parents of children who identify as Indigenous from two Canadian provinces, this study explores the intersection between family/school relationships and social class, and highlights distinct ways that middle-class Indigenous parents are involved in schooling. Shifting from a “deficit” approach to a “strength based” approach highlights existing resources and capacities among those who are comfortable and familiar with navigating the education system while also creating prospects to build on that capacity to empower others who are less familiar/comfortable.  相似文献   

12.
We are made up of stories: the stories we hear, the stories we tell. Intertextual connections form through repeatedly hearing stories, many of which stem back to childhood. This paper foregrounds a teachers-as-readers literature circle in which a group of Indigenous teachers in Canada discussed, among other titles, Rafé Martin’s The Rough Face Girl and Gerald McDermott’s Raven. Children’s stories are contested spaces because of the persistent presence in them of “simulacra” or imaginary representations of Indigenous peoples. The paper describes how the teachers drew on their storied formations as Indigenous readers to gloss the stories, as well as revised their interpretations through critical discussion with one another.  相似文献   

13.
Abstract

This article brings the Italian activist and thinker Antonio Gramsci’s theory of organic intellectualism and the Canadian historian Ian McKay’s theory of liberal state-formation to bear on the “Indian Question” – or how best to yoke Indigenous children and young people to the modern Canadian state. From the mid-nineteenth to the mid-twentieth century, often violent and disease-ridden “Residential Schools” were the primary means to this end. In the 1960s, a new approach was sought by the province of Ontario, culminating in the landmark education reform document, Living and Learning: The Report of the Provincial Committee on Aims and Objectives of Education in the Schools of Ontario (1968). Gentler forms of progressive educational “normalisation” informed by social science were pursued by the committee as a means of generating consent to a Canada now redefined as a postwar “Peaceable Kingdom”. This ostensibly kinder strategy nevertheless carried the colonial assumptions of the earlier period into the later one. This was made clear to the committee during the report’s preparation by Indigenous intellectuals advising them on Indigenous issues. They saw this liberal-technocratic approach for what it was – a novel form of neocolonial pedagogical violence. Though they were largely ignored by the committee, their dissent is instructive (as is the committee’s resistance to it) and allows us to put the darker corners of Canadian progressive education into historical perspective.  相似文献   

14.
ABSTRACT

This study takes food as its scape to propose an Indigenist, Gaian pedagogy and asks what food studies might reveal ecopedagogically for approaches to teaching about Indigenous matters in the context of environmental education and its research. Drawing on empirical research about food and Indigenous-settler relations in Australia, and through analysis of data amassed from student assignments on food sources conducted over a six- year period, I find that there is resistance to taking an Indigenist approach to critical, place-based education (PBE) even as Indigenous scholarship argues for its urgent need. Even more muted is the recognition of Gaian understanding of the need to preserve the languages of “Scapes” to help with this work.  相似文献   

15.
ABSTRACT

Aboriginal and Torres Strait Islander students’ experiences in Australian higher education continue to be influenced by the sociopolitical narratives of alterity which locate the students as more likely than their nonIndigenous peers to struggle academically and need support. These western-centric perceptions of indigeneities not only affect Indigenous students’ everyday university experiences but can even influence their decision whether to persist with their studies or not. Drawing on data collected in a large, metropolitan Australian university, this article presents a case study of Indigenous students’ ways of perceiving and resisting their positioning by the dominant university systems as ‘problematic’, at risk of failure and needing support. Specifically, the article explores educational pathways of three Indigenous students, their narratives exemplifying primary strategies of enacting and articulating resistances to the dominant education structures in order to fuel academic success.  相似文献   

16.
ABSTRACT

Background: Teachers have the potential to make an enormous positive impact on the lives of their students, and may enter the classroom with a deep-set belief that education is, fundamentally, benevolent and good. However, such an uncritical stance may fail to account for the negative experiences of Indigenous students in Australia, where teachers are often cited as the primary reason Indigenous students leave school or refuse to go to school. Despite this, Aboriginal communities remain strong advocates of education and continue to lobby for a genuine and meaningful role in decision making.

Purpose: Given teachers’ critical influence, a collaboration was formed between the two authors: a Gamilaroi (Aboriginal) woman and a non-Indigenous Canadian woman, to conduct a review of the research. We asked: ‘What are the personal (non-academic) attributes a teacher needs to engage Indigenous students effectively in the learning process?’

Method: The literature review focused primarily on the Australian context and used a framework-based synthesis approach, whereby a decolonising ‘Relationally Responsive Standpoint’ framework was identified a priori. This provided the structure for extracting and synthesising the literature.

Findings and Discussion: The themes arising from the literature review were organised and considered through the framework, which foregrounds awareness through Respecting (self/motivations), Connecting (interpersonal) and Reflecting (knowledge) before concluding by Directing (future role). In Directing, the implications of the findings are discussed through yarning, a dialogical and dynamic approach with a strong future focus regarding the next steps of research and action.

Conclusions: Reviewing the literature in this way offers teachers, researchers, teacher educators and, arguably, policy-makers an opportunity to consider the personal attributes necessary to engage Indigenous students. It highlights the importance of critical self-reflection to being a relationally responsive teacher. We believe that the findings span international and professional boundaries and could impact on Indigenous Peoples globally, if all professions engage with an understanding of their own axiology and ontology.  相似文献   

17.
The areas of concern (‘goals’, ‘domains’ and ‘priority areas’—whatever policymakers wish to call them) relating to Indigenous education have not changed since the first National Indigenous education policy in 1989. Deficit discourses, discursive trickery and the inability to report progress continues to demoralise and ensure Aboriginal and Torres Strait Islander students remain at the lower rungs of educational outcome indicators maintaining societal and institutional constructs. In this paper, I argue that there is a need to dramatically reform the approach to Indigenous education transforming the hegemonic positioning assumed by the coloniser. Essentially, this would take a revolution: a revolutionary transformation of institutional and societal constructs; a cognitive awareness of how language and discourses are used to maintain power and a need to privilege Indigenous voices and knowledges to ensure that Aboriginal and Torres Strait Islander peoples’ rights in education are achieved.  相似文献   

18.
In this article I offer a series of critical reflections about existing efforts and achievements in Indigenous Education, with particular emphasis on the risks, tensions, and paradoxes that arise where different knowledge systems meet, and when Indigenous peoples ourselves hold contradictory educational desires. I focus on the idea of the land as first teacher and on the difficulties of enabling institutional educational processes that conceptualize it as a living entity, rather than an object, a resource a property. I seek to complicate our conversations to take account of the ways that colonial interests, competing investments, and structures of schooling shape the education that Indigenous youth today receive, and how this circumscribes the kinds of education it is possible for us to imagine. I conclude by offering a cartography that enables us to map how Indigenous youth encounter different ideologies of education and schooling, I also offer some thoughts about pedagogical possibilities that emerged from a course in which students were invited by Elders to witness a Sun Dance ceremony in Turtle Island.  相似文献   

19.
Abstract

This panel presentation focuses on the complex relationship between Asian/Asian Canadians and Canada’s Indigenous peoples (First Nation, Meti, Innuit). In spite of many commonalities the two sets of communities share while being racialized as “visible minorities” with histories of oppression and exclusion, the former are still settlers on the land of the latter, and, along with Canada’s settlers of European origin, must take part in responding to the “Calls to Action” rising out of the 2015 report of the Truth and Reconciliation Commission.  相似文献   

20.
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   

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