Resources and References

Article scientifique

Reconciling Epistemological Orientations: Toward a Wholistic Nishnaabe (Ojibwe/Odawa/Potawatomi) Education.

The education of First Nations people has been used primarily for assimilation purposes. The last 30 years have witnessed the beginnings of First Nations' control of education with the primary impetus being selfdetermination. Achieving self-determination through education has been hindered by the social and cultural problems associated with colonization. To combat colonization and effect healing, the concept of wholistic education has been offered. Wholistic education describes the pedagogical approach that develops the whole First Nations child: intellectually, spiritually, emotionally, and physically. A wholistic education is compatible with traditional tenets of Native peoples' conceptualizations of well-being and the good life. The standardized Ontario provincial curriculum obstructs selfdetermination by interrupting the transmission from Elder to child of Indigenous knowledge, and understanding of the earth, omitting Indigenous perspectives on history, presenting Indigenous world views as irrational and unscientific, and not using Indigenous languages. Wholistic education can effect cultural survival by providing an education that affirms Indigenous world views and traditions, restores the role of the land and Nature as teachers, teaches history from a Native perspective, restores the Elders to their rightful place as transmitters of Indigenous knowledge, reconnects the generations, and uses Native languages as the medium of instruction.

Article scientifique

Red Dirt Thinking on Power, Pedagogy and Paradigms: Reframing the Dialogue in Remote Education.

Recent debates in Australia, largely led by Aboriginal and Torres Strait Island academics over the past 5 or so years, have focused on the need for non-Indigenous educators to understand how their practices not only demonstrate lack of understanding of Indigenous ways of knowing, being and doing, but even deny their presence. This debate has serious implications for the non-Indigenous remote educator who wishes to support remote students to achieve ‘success’ through their education. The debates on the one hand advocate the decolonising of knowledge, pedagogy and research methods in order to promote more justor equal approaches to research and education, while other voices continue to advocate the pursuit of mainstream dominant Western ‘outcomes’ as the preferred goal for Indigenous students across Australia.This dilemma frames the context for this study. The Remote Education Systems Project, in the Cooperative Research Centre for Remote Economic Participation, seeks to explore these and other questions as part of thebroader research agenda being undertaken. This project is particularly focused on large-scale questions suchas: ‘What is a remote education for and what would ‘success’ look like in the remote education context?’ Weare approaching these research questions from community standpoints and perspectives as a critical starting point for these types of debates and discussions. In doing so, our findings indicate that remote Aboriginal community members have a strong sense of western education and its power to equip young people withcritical skills, knowledge and understandings for the future, but also a strong sense of retaining of their ‘own’knowledge, skills and understanding. This presents a complex challenge for educators who are new to this knowledge interface. Here, we offer the concept of ‘Red Dirt Thinking’ as a new way to position ourselves and engage in situated dialogue about what remote schooling might be if it took into account power issues around Indigenous knowledges in the current policy context. This article questions whether remote communities,schools and systems have, in fact, taken account of the knowledge/power debates that have taken place at anacademic level and considers how remote education might consider the implications of stepping outside the ‘Western–Indigenous binary’. It seeks to propose new paradigms that non-Indigenous educators may need toengage in order to de-limit the repositioning of power-laden knowledge and pedagogies offered in remote classrooms.

Livre

Red earth white lies : Native Americans and the myth of scientific fact.

In this latest work by the prominent historian, Deloria turns his audacious intellect and fiery indignation to an examination of modern science as it relates to Native American oral history and exposes the myth of scientific fact, defending Indian mythology as the more truthful account of the history of the earth. Deloria grew up in South Dakota, in a small border town on the Pine Ridge Indian Reservation. There he was in a position to absorb the culture and traditions of Western Europeans, as well as of the native Sioux people. Much of the formal education he received about science, including how the earth and its people had formed and developed over time, came from the white, Western world; he and his fellow students accepted it as gospel, even though this information often contradicted the ancient teachings of the Native American peoples. As an adult, though, Deloria saw how some of these scientific "facts", once readily accepted as the truth, now began to run against common sense as well as the teachings of his people. For example, the question of why certain peoples had lighter or darker skins posed an especially thorny problem - one that mainstream journals and books failed to answer in a way that was satisfactory to this budding skeptic. When he began to reexamine other previously irrefutable theories - of the earth's creation, of the evolution of people, of the acceptance of the notion that the Indians themselves had been responsible for slaughtering and wiping out certain large animals from their habitat over time - he also began to reconsider the value of myth and religion in an explanation of the world's history and, in the process, to document and record traditionalknowledge of Indian tribes as offered by the tribal elders.

Livre

Red Skin, White Masks. Rejecting the Colonial Politics of Recognition.

Over the past forty years, recognition has become the dominant mode of negotiation and decolonization between the nation-state and Indigenous nations in North America. The term “recognition” shapes debates over Indigenous cultural distinctiveness, Indigenous rights to land and self-government, and Indigenous peoples’ right to benefit from the development of their lands and resources. In a work of critically engaged political theory, Glen Sean Coulthard challenges recognition as a method of organizing difference and identity in liberal politics, questioning the assumption that contemporary difference and past histories of destructive colonialism between the state and Indigenous peoples can be reconciled through a process of acknowledgment. Beyond this, Coulthard examines an alternative politics—one that seeks to revalue, reconstruct, and redeploy Indigenous cultural practices based on self-recognition rather than on seeking appreciation from the very agents of colonialism. Coulthard demonstrates how a “place-based” modification of Karl Marx’s theory of “primitive accumulation” throws light on Indigenous–state relations in settler-colonial contexts and how Frantz Fanon’s critique of colonial recognition shows that this relationship reproduces itself over time. This framework strengthens his exploration of the ways that the politics of recognition has come to serve the interests of settler-colonial power. In addressing the core tenets of Indigenous resistance movements, like Red Power and Idle No More, Coulthard offers fresh insights into the politics of active decolonization.

Article scientifique

Redefining the Lexicon of Power, Envisioning Indigenous Future : The Atikamekw Nehirowisiw Nation and Comprehensive Land Claims Negotiations.

Treaties and land claims negotiations between state institutions and Indigenous Peoples are necessarily tied to issues of territorial entanglements, resistance and coexistence. Regularly, studies of these negotiation dynamics make explicit the articulation and differentiation of Indigenous “life projects,” referring to the embodiment of socio-cultural desires, visions, aspirations and purposes – vis-à-vis neoliberal development projects. This article focuses precisely on the dynamics of ne-gotiation in which the Atikamekw Nehirowisiwok (north-central Quebec) and state institutions have been involved for the last 40 years under the Comprehensive Land Claims Policy. More specifically, it addresses different policy mechanisms such as the extinguishment policy, burden of proof, debt obligations and re-sults-based approach that are part and parcel of the negotiation process. Without disregarding the unequal power relations, this article also presents the motivations and aspirations expressed by the Atikamekw Nehirowisiwok in the negotiation process. It explains how their engagements are mobilised into nehirowisiw orocowewin – that is, a larger and deeper political and cultural project relating to the affirmation of nehirowisiw miro pimatis-iwin, an Indigenous way of life and living well that is tied to the maintenance of a creative and open-ended coexistence based on reciprocity, complementarity, autonomy and consensus. Les processus de négociation des traités et des revendications territoriales entre les institutions étatiques et les peuples autochtones renvoient nécessairement à des questions de territorialités enchevêtrées, de résistance, et de coex-istence. Bien souvent, les études portant sur ces processus de négociation explicitent l’articulation et la différenciation entre les « projets de vie » autochtones – en tant qu’incarnation de désirs, de visions, d’aspirations et d’objectifs socioculturels – et les projets de développement néolibéraux. Cet article traite spécifiquement du processus de négociation auquel participent depuis 40 ans les Atikamekw Nehirowisiwok (centre-nord du Québec) et les institutions étatiques dans le cadre de la Politique des revendications territoriales globales. Plus précisément, il explore différents mécanismes politiques, dont la « clause d’extinction », le « fardeau de la preuve », « l’obligation de dette » et « l’approche axée sur les résultats », qui font partie intégrante du processus de négociation. En outre, sans négliger les rapports de force inégaux, l’article présente les motivations et les aspirations exprimées par les Atikamekw Nehirowisiwok au sein de ce processus de négociation. Il montre comment leurs engagements sont mobilisés dans le nehirowisiw orocowewin, un projet politique et culturel plus vaste et plus profond lié à l’affirmation du nehirowisiw miro pimatisiwin, lequel consiste en un mode de vie et de bien vivre autochtone associé au maintien d’une coexistence créative et ouverte, fondée sur la réciprocité, la complémentarité, l’autonomie et le consensus.

Article scientifique

Représentations de soi et décolonisation dans les musées : quelles voix pour les objets de l’exposition C’est notre histoire. Premières Nations et Inuit du XXIe siècle (Québec)?.

À partir d’une expérience de muséologie participative menée avec des représentants autochtones pour la réalisation de la nouvelle exposition de référence des Musées de la civilisation de Québec, cet article propose une réflexion sur les enjeux, les défis et les limites des stratégies de représentations de Soi et des processus de décolonisation en muséologie. L’étape du développement des contenus – plus précisément celle du choix des objets à exposer –, de l’élaboration du discours les accompagnant et de la création des dispositifs de présentation servira de point d’ancrage à cette réflexion. Si les objets sont des éléments fondateurs du discours en muséologie, qui doit parler à travers eux dans le cadre d’une démarche visant la décolonisation des pratiques muséales et favorisant la représentation de Soi par les Autochtones ? En quoi l’objet et les réflexions liées à sa mise en scène dans une exposition peuvent-ils devenir les vecteurs d’un processus de décolonisation de la muséologie ? This article concerns a participative museological project conducted with Indigenous representatives for the conception of the new exhibition of reference at the Museums of Civilization (Québec). It addresses some issues, challenges and limits in the strategies elaborated for developing the representations of Self and reinforcing the current decolonization process in museology. This reflection is based on the content development steps, and specifically documents the way the objects to be exposed have been chosen, the development of the speech accompanying them and the creation of the presentations devices. If the objects organize the speech in museology, who are the ones to speak through the objects in the decolonization process of the Museum practices and the valorization of the representation of Self by Indigenous Peoples ? How can the objects and reflections related to their staging in an exhibition become vectors of the museology decolonization process ? A partir de una experiencia de museología participativa con representantes autóctonos en la realización de la nueva exposición de referencia de los Museos de la civilización de Quebec, este artículo propone una reflexión sobre las contingencias, los desafíos y los límites de las estrategias de representación de Sí mismo y del proceso de descolonización en museología. La etapa del desarrollo de los contenidos y de la creación de los dispositivos de presentación, servirá como punto de arraigamiento de esta reflexión. Si los objetos constituyen los elementos en donde se funda el discurso de la museología, ¿ quién debe hablar a través de ellos en el marco de un proceso cuya finalidad es la descolonización de las prácticas museísticas y que busca favorecer la representación del Sí mismo de los autóctonos ? ¿ Cómo los objetos y las reflexiones ligadas con el montaje de una exposición pueden convertirse en vectores de un proceso de descolonización de la museología ?

Article scientifique

Research Brief : Land Education Teacher Professional Development.

In Washington State, Senate Bill 5028 (2018) mandates the teaching of tribal sovereignty curriculum k-12 (STI) and integration of “Native American curriculum developed by the office of the superintendent of public instruction into existing Pacific Northwest history and government requirements” of existing teacher preparation programs. To do this work well, teacher educators in universities and communities must partner to prepare teacher candidates and in-service teachers to implement the curriculum within the context and goals of tribal nations. However, research finds that this work requires white teachers to confront their own biases that prevent them from being in true partnership with tribes to implement Indigenous informed curriculums. Our work shows that land education—that centers Indigenous people relations to land—in teacher professional development represents one avenue to do this work in good way, that is different from existing professional development models. To be clear, the findings from this research are not new understandings for tribal nation communities. The experiences and revelations depicted by white teacher participants represent generations of awareness by Indigenous peoples in public schools. We put forth the design of the LETPD and impact on white teachers for school districts as a framework to improve their school-based curriculum and engagements with Indigenous peoples. Before we describe the Land Education Teacher Professional Development (LETPD), we describe how this type of professional development (PD) is not the same as the more common place based PD work that happens in our region.

Chapitre

Research Ethics for Protecting Indigenous Knowledge and Heritage: Institutional and Researcher Responsibilities.

Article scientifique

Resistencia comunitaria como pedagogía emergente para una educación ambiental de la sustentabilidad: Reflexiones desde Jilotzingo y Temacapulin, México

Faced with the growing socio-environmental conflict in Mexico derived from infrastructure megaprojects, which perceive nature as a commercial object and reify the harmonious relationships that population groups establish with it, community resistances have emerged with more and more force that confront said instrumental and mechanistic logic promoted by the hegemonic development model. ?ese resistances are generating alternative meanings of life to the neoliberal discourse, where the defense of the territory and the struggle to remain as collectivities with their ancestral knowledge and practices anchored to a territory, promote an emergent pedagogy that points to formative processes of the population in a sustainability for life. ?erefore, the objectives of this work are to know and analyze two community resistances, from the voice of key social actors in them, to understand the learning that is being generated in their own territories in order to build particular processes of sustainability. As an anticipated conclusion, it is highlighted that, through a genuine environmental education based on resistance, human beings committed to all forms of life and defenders of them are being forged, also committed to peace, respect, inclusion, interculturality, in short, with the construction of other possible and sustainable worlds. Ante la creciente conflictividad socioambiental en México derivada de megaproyectos infraestructurales, que perciben a la naturaleza como objeto mercantil y cosifican las relaciones armónicas que grupos poblacionales establecen con ella, han surgido cada vez con más fuerza resistencias comunitarias que enfrentan dicha lógica instrumental y mecanicista promovida por el modelo de desarrollo hegemónico. Dichas resistencias están generando sentidos de vida alternos al discurso neoliberal, donde la defensa del territorio y la lucha por mantenerse como colectividades con sus saberes y prácticas ancestrales ancladas a un territorio, promueven una pedagogía emergente que apunta a procesos formativos de la población en una sustentabilidad para la vida. Por lo anterior, los objetivos del presente trabajo son conocer y analizar dos resistencias comunitarias desde la voz de actores sociales clave en ellas, para comprender los aprendizajes que se están generando en sus propios territorios a fin de construir procesos situados de sustentabilidad. Como conclusión anticipada se resalta que, a través de una educación ambiental genuina basada en la resistencia comunitaria, se están forjando seres humanos comprometidos con todas las formas de vida y defensores de ellas, comprometidos con la paz, el respeto, la inclusión, la interculturalidad, en suma, con la edificación de otros mundos posibles y sustentables.

Article scientifique

Resistencia comunitaria como pedagogía emergente para una Educación Ambiental de la Sustentabilidad: Reflexiones desde Jilotzingo y Temacapulin, México.

Ante la creciente conflictividad socioambiental en México derivada de megaproyectos infraestructurales, que perciben a la naturaleza como objeto mercantil y cosifican las relaciones armónicas que grupos poblacionales establecen con ella, han surgido cada vez con más fuerza resistencias comunitarias que enfrentan dicha lógica instrumental y mecanicista promovida por el modelo de desarrollo hegemónico. Dichas resistencias están generando sentidos de vida alternos al discurso neoliberal, donde la defensa del territorio y la lucha por mantenerse como colectividades con sus saberes y prácticas ancestrales ancladas a un territorio, promueven una pedagogía emergente que apunta a procesos formativos de la población en una sustentabilidad para la vida. Por lo anterior, los objetivos del presente trabajo son conocer y analizar dos resistencias comunitarias desde la voz de actores sociales clave en ellas, para comprender los aprendizajes que se están generando en sus propios territorios a fin de construir procesos situados de sustentabilidad. Como conclusión anticipada se resalta que, a través de una educación ambiental genuina basada en la resistencia comunitaria, se están forjando seres humanos comprometidos con todas las formas de vida y defensores de ellas, comprometidos con la paz, el respeto, la inclusión, la interculturalidad, en suma, con la edificación de otros mundos posibles y sustentables.