Our goal in this article is to remind readers what is unsettling about decolonization. Decolonization brings about the repatriation of Indigenous land and life; it is not a metaphor for other things we want to do to improve our societies and schools. The easy adoption of decolonizing discourse by educational advocacy and scholarship, evidenced by the increasing number of calls to “decolonize our schools,” or use “decolonizing methods,” or, “decolonize student thinking”, turns decolonization into a metaphor. As important as their goals may be, social justice, critical methodologies, or approaches that decenter settler perspectives have objectives that may be incommensurable with decolonization. Because settler colonialism is built upon an entangled triad structure of settler-native-slave, the decolonial desires of white, non-white, immigrant, postcolonial, and oppressed people, can similarly be entangled in resettlement, reoccupation, and reinhabitation that actually further settler colonialism. The metaphorization of decolonization makes possible a set of evasions, or “settler moves to innocence”, that problematically attempt to reconcile settler guilt and complicity, and rescue settler futurity. In this article, we analyze multiple settler moves towards innocence in order to forward “an ethic of incommensurability” that recognizes what is distinct and what is sovereign for project(s) of decolonization in relation to human and civil rights based social justice projects. We also point to unsettling themes within transnational/Third World decolonizations, abolition, and critical space-place pedagogies, which challenge the coalescence of social justice endeavors, making room for more meaningful potential alliances.

https://jps.library.utoronto.ca/index.php/des/article/download/18630/15554

Decolonization is not a metaphor

Recently, I attended a celebration for the graduating cohort of the University of Utah’s American Indian Teacher Training Program (AITTP). 1 The AITTP is a program that prepares American Indians to become teachers with the stipulation that they teach in Indian-serving schools upon their graduation. The program is rooted in the idea that American Indians can engage in the process of educating themselves, and can do so through both Indigenous wisdom and knowledges often found in dominant society. The eight graduates had worked for two years in an institution that often devalued their presence. They were joined by 180 family members and supporters for the celebration. During the course of the evening, each graduate had an opportunity to speak to the assembled group. Every graduate thanked the many family members who contributed to their academic successes, and each told a story about why they wanted to be a teacher and what it meant for their communities. One of the graduates said, ‘‘I struggled in school for a long time, not knowing whether or not I was able to do this work. Now I know I am.’’ She continued by stating, ‘‘Now, I

Toward a Tribal Critical Race Theory in Education

Drawing on experiences across Fourth World contexts, with an emphasis on the Alaska context, this article seeks to extend our understandings of the learning processes within and at the intersection of diverse worldviews and knowledge systems. We outline the rationale for a comprehensive program of educational initiatives closely articulated with the emergence of a new generation of Indigenous scholars who seek to move the role of Indigenous knowledge and learning from the margins to the center of educational research, thereby confronting some of the most intractable and salient educational issues of our times.

https://www.fws.gov/nativeamerican/pdf/tek-barnhardt-kawagley.pdf

Indigenous Knowledge Systems and Alaska Native Ways of Knowing

This article reviews the literature on culturally responsive schooling (CRS) for Indigenous youth with an eye toward how we might provide more equitable and culturally responsive education within the current context of standardization and accountability. Although CRS for Indigenous youth has been advocated for over the past 40 years, schools and classrooms are failing to meet the needs of Indigenous students. The authors suggest that although the plethora of writing on CRS reviewed here is insightful, it has had little impact on what teachers do because it is too easily reduced to essentializations, meaningless generalizations, or trivial anecdotes—none of which result in systemic, institutional, or lasting changes to schools serving Indigenous youth. The authors argue for a more central and explicit focus on sovereignty and self-determination, racism, and Indigenous epistemologies in future work on CRS for Indigenous youth.

Culturally Responsive Schooling for Indigenous Youth: A Review of the Literature:

Raging during the 1980s, the Paradigm Wars resulted in the demise of objectivity-seeking quantitative research on teaching—a victim of putatively devastating attacks from anti-naturalists, interpretivists, and critical theorists. Subsequently, the interpretivists' ethnographic studies flourished, enhancing the cultural appropriateness of schooling, and critical theorists' analyses fostered the struggles for power for the poor, non-Whites, and women. Two alternative versions of the aftermath are also conceivable. Pragmatism and Popper's piecemeal social engineering offer paths toward a productive rapprochement of the paradigms, one guided by the moral obligations of educational research.

The Paradigm Wars and Their Aftermath A “Historical” Sketch of Research on Teaching Since 1989:

American Indian/First Nations/Native people have been historically under-represented in the ranks of college and university graduates in Canada and the United States. From an institutional perspective, the problem has been typically defined in terms of low achievement, high attrition, poor retention, weak persistence, etc., thus placing the onus for adjustment on the student. From the perspective of the Indian student, however, the problem is often cast in more human terms, with an emphasis on the need for a higher educational system that respects them for who they are, that is relevant to their view of the world, that offers reciprocity in their relationships with others, and that helps them exercise responsibility over their own lives. This paper examines the implications of these differences in perspective and identifies ways in which initiatives within and outside of existing institutions are transforming the landscape of higher education for First Nations/American Indian people in both Canada and the United States.

First Nations and Higher Education: The Four R's--Respect, Relevance, Reciprocity, Responsibility.

/pdf/education-indigenous-to-place-western-science-meets-native-5av6osic4g.pdf

Education Indigenous to Place: Western Science Meets Native Reality.

/pdf/culture-chaos-and-complexity-catalysts-for-change-in-1wp5960i3k.pdf

Culture, Chaos and Complexity: Catalysts for Change in Indigenous Education.

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Indigenous Knowledge Systems and Alaska Native Ways of Knowing

First Nations and Higher Education: The Four R's--Respect, Relevance, Reciprocity, Responsibility.

First Nations and Higher Education: The Four R's--Respect, Relevance, Reciprocity, Responsibility.

Education Indigenous to Place: Western Science Meets Native Reality.

Culture, Chaos and Complexity: Catalysts for Change in Indigenous Education.