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E-Book - Transforming the Academy: Essays on Indigenous Education, Knowledges and Relations
2013
CONTRIBUTORS: Chris Anderson, Mark Aquash, Tasha Beeds, Martin J. Connors, Jeff Corntassel, Dwayne Donald, Patricia Doyle-Bedwell, Joanne Episkenew, Len FIndlay, Florence Glanfield, Lynn Gehl, Joyce Green, Shanne McCaffrey, Onowa McIvor, Jean-Paul Restoule, María del Carmen Rodriguez de France, Malinda S. Smith, Dale Turner, and Waziyatawin Angela Wilson This teaching and learning resource emerged out of a year-long series I edited for Equity Matters on the Ideas-Idees (formerly Fedcan) Blog at the Canadian Federation for the Humanities and Social Sciences. Each of the 19 scholars generously accepted my invitation to write an entry for the “Indigenous education and Indigenizing academy” series. This eBook, Transforming the Academy: Essays on Indigenous Education, Knowledges and Relations, includes the contributions to the series. I initiated the Equity Matters series on the Ideas-Idees Blog in January 2010 in my capacity as Vice-President (Equity Issues) at the Federation for the Humanities and Social Sciences. A primary aim was to mobilize social science and humanities research and scholarship in order to educate about equity and diversity issues generally, and Indigenous issues more specifically, within our disciplines, schools and universities, as well as the broader society. In the spirit of engaged scholarship on equity, the series essays were designed to be written in an accessible language and the contents were open-access and freely available for use in public education as well as for teaching and learning in schools and universities. It is my hope that educators and students will find this eBook a useful resource for teaching and developing gaining greater insights into Indigenous knowledges, and the importance of Indigenous education for Indigenous futures. As well, essays in this volume variously the contested concept of “Indigenizing the academy,” and what it might mean for transforming practice in an era of intensified neoliberalism. Finally, the essays throughout the volume, and particularly in Part II and Part III, offer critical insights into the challenges to transformation, including those associated with decolonizing the mind, curriculum, the university, and institutional and social relations and practices in a settler colonial context.
Canadian Journal of Environmental Education, 2017
Escalating environmental controversies are placing Indigenous peoples and First Nation communities at the front lines of protests, opposing unjust government policies and corporate actions. Yet, many environmental educators are not actively engaged or affectively learning about Indigenous Land struggles against Canada's colonial oppressions. Environmental education has a strong record of research to promote ecological, place-conscious pedagogies that build socio-emotional connections to nature, but it can also perpetuate settler colonialism by avoiding or ignoring Indigenous (Land) title. This article calls on settler environmental educators to shift towards decolonizing and Land-based reconciliation, by bearing witness as support to Indigenous struggles for jurisdiction and protection of Land. We focus on our own settler affective processing towards decolonizing as we witnessed the strength of the Kitchenuhmaykoosib Inninuwug (KI) First Nation, whose Chief and Council were jailed for protecting their territory from mining in Ontario's Far North. Résumé À cette époque où les controverses environnementales sont de plus en plus nombreuses, les peuples autochtones et les Premières Nations se retrouvent en première ligne pour protester et s'opposer aux politiques injustes des gouvernements et aux actes abusifs des entreprises. Toutefois, bon nombre d'éducateurs en environnement ne soutiennent pas activement les revendications territoriales des Autochtones, qui luttent contre les répercussions de l'oppression coloniale du Canada, ou ne se sentent pas touchés par ce qu'ils apprennent à ce sujet. L'éducation à l'environnement cherche depuis longtemps à promouvoir des approches pédagogiques écologiques ancrées dans la réalité territoriale qui permettent d'établir des liens socioémotionnels avec la nature, mais elle peut également perpétuer la tradition colonialiste en éludant ou en ignorant la question des droits des Autochtones sur leurs terres ancestrales. Cet article invite les éducateurs en environnement allochtones à témoigner en faveur de la décolonisation et de la réconciliation territoriale pour soutenir le combat des Autochtones qui cherchent à faire reconnaître leurs droits et à protéger le territoire. L'accent est mis sur nos propres émotions en tant que colonisateurs allochtones face à la décolonisation et au courage de la Première Nation Kitchenuhmaykoosib Inninuwug (KI), dont le chef et les membres du conseil de bande ont été emprisonnés pour avoir défendu leur territoire contre les minières dans l'extrême nord de l'Ontario. 179 Witnessing Kitchenuhmaykoosib Inninuwug's Strength and Struggle
WE NEED TO GET BETTER AT THIS! PEDAGOGIES FOR TRUTH TELLING ABOUT COLONIAL VIOLENCE
International Journal of Child, Youth and Family Studies, 2019
This article considers the importance of widespread teaching of colonial histories to future generations of students. The Truth and Reconciliation Commission of Canada's 2015 report, Calls to Action, asserts that the lack of historical knowledge among most Canadians has serious consequences for Indigenous peoples, and for Canada as a whole. Using the Responses to Interpersonal Violence framework, this paper explores the capacity of educators to teach colonial histories in a way that indicates supportive social responses and a recognition of the ongoing colonial violence lived by Indigenous peoples in Canada. It also makes recommendations on core principles of teaching colonial histories to Indigenous and non-Indigenous students in a responsible way that respects the intentions of the Truth and Reconciliation Commission.
Indigenous Reconciliation What why and how
International Journal of Critical Indigenous Studies, 2020
Although a great number of academic researchers have introduced reconciliation in their work, they have not explained what it means from Indigenous perspectives. How do we need to understand and practise it in our everyday practice? Why should we all, both Indigenous and non-Indigenous, practise land-based and antiracist learning—as a system of reciprocal social relations and ethical practices—as a framework for reconciliation? This article initiates these transdisciplinary questions that challenge not only our static science and social science mindsets, but also the responsibilities for reconciliation,includingbuilding respectful relationships with Indigenous people, respecting Indigenous treaties, taking actions to decoloniseour ways of knowing and acting, learning the role of colonised education processes, and protecting Indigenous land and environment rights.
A de/colonizing theory of truth and reconciliation education
Curriculum Inquiry, 2019
The author suggests that educators’ responses to the Truth and Reconciliation Commission of Canada cannot be reduced or reducible to practice without also considering the theories that are enfolded into reconciliatory initiatives and actions. She is guided by the central questions: How do I understand prevailing constructions of reconciliation in circulation? and How might I theorize a philosophy of truth and reconciliation education that responds to and upholds my de/colonizing commitments? The author develops a de/colonizing theory that includes four interrelated components. They include: (a) the Truth and Reconciliation Commission of Canada’s notion of reconciliation and education for reconciliation, (b) Indigenous land-based traditions for establishing and maintaining respectful relationships, (c) the central role of Indigenous counter-stories in truth and reconciliation education, and (d) critiques of the construction and enactment of reconciliation. Together, these components provide orientations, challenges, and possibilities for consideration when engaging theory building, community involvement, research design, policy development, and practice for truth and reconciliation education.
The residential school system is one of the darkest examples of Canada's colonial policy. Education about the residential schools is believed to be the path to reconciliation; that is, the restoration of equality between Aboriginal and non-Aboriginal peoples in Canada. While the acquisition of the long-ignored history of residential schools has the potential to centre marginalized perspectives and narratives, knowledge acquisition alone is not necessarily a reconciliatory endeavour. The critical discourse analysis offered in this article reveals how dominant narratives about residential schools, cited by well-meaning educators, re-inscribe harmful colonial subjectivities about Aboriginal peoples. Through a post-structural lens and drawing from interviews conducted across one prairie province, I demonstrate how citing popular, contemporary discourses about residential schools continues to racialize Aboriginal peoples while positioning non-Aboriginal peoples as supportive and historically conscious. Readers are brought to think about how learning about residential schools for reconciliation might be approached as the disruption of subjectivities and the refusal to (re)pathologize Aboriginal peoples. Otherwise, efforts at reconciliation risk re-inscribing the racism that justified residential schools in their inception.
2016
Centering the narratives of the intersectional struggles within the HIV movement for Indigenous sovereignty, Black and People of Colour liberation, and LGBTQ rights tirelessly fought for by Black, Indigenous, and People of Colour communities legitimates their lives and legacies within the movement; and the relevance of a focused response to the HIV epidemic that continues to wreak devastation in these communities. The recent political push for a post-HIV era solely centers the realities of middle-class white, gay men and has genocidal implications for Black, Indigenous, and People of Colour communities. a Ciann L. Wilson is an Assistant Professor at Wilfrid Laurier University where her areas of interest build off her community-engaged work to include critical race theory, anti-/de-colonial theory, African diasporic and Indigenous community health, HIV/AIDS, sexual and reproductive wellbeing and community-based research. Her body of work aims to utilize research as an avenue for sharing the stories and realities of African diasporic and Indigenous peoples and improving the health and wellbeing of these communities. b Sarah Flicker is an Associate Professor in the Faculty of Environmental Studies at York University. Her research and teaching focuses on health equity, ethics and community based participatory research. c Jean-Paul Restoule is Anishinaabe and a member of the Dokis First Nation. He is Associate Professor of Aboriginal Education at the Ontario Institute for Studies in Education (OISE) of the University of Toronto where he coordinates the Adult Education and Community Development Program and Transformative Learning Centre. d Ellis Furman is a Masters Student in the Community Psychology program at Wilfrid Laurier University. Ellis's work focuses on the experiences and service access needs of gender non-conforming and trans young people.