non-Indigenous Educators Research Articles

Walking on This Earth, Finding Belonging: Ruminations of an Unsettled Settler

In this paper, I contemplate my positionality as a non-Indigenous settler of Scottish, English and German descent. I (re)visit places that have shaped my life-journey and engages in a thoughtful participation between language, land and my positionality as an emerging researcher within an Indigenist paradigm. I consider Regan’s (2010) concept of the unsettled settler, defined as non-Indigenous people learning to embrace the struggle to face truths of colonialism and the consequences of the Indian Residential School system. Through photovoice and poetic inquiry, I reflect on my own encounters with the land and more-than-human relatives as a way to disrupt colonial assumptions. Ruminations, pictures and a collection of poems invite an exploration of the curricular implications of land-based teachings and reconciling ways of knowing with the land. By delving into and sharing my own personal experiences on the land, I hope to invite non-Indigenous educators to consider their own positionality and relationship with the land as part of their response to the Truth and Reconciliation (2015) calls to action.

Relationships and Reciprocity Towards Decolonizing Mathematics Education

In this study, we focus on the importance of co-constructing reciprocal relationship as a step towards decolonizing mathematics education. Research teams comprising Anishinaabe and Métis leaders, artists and educators and non-Indigenous educators collaboratively explored connections between the mathematics inherent in Indigenous artistry, design and technology and the mathematical content in the Ontario curriculum. Contextualizing research ethics was imperative. While the initial focus was on the co-planning and co-teaching of units of mathematics instruction based on Anishinaabe or Métis cultural practices, we realized that the work was primarily about developing ethical relations, which prioritized Indigenous knowledge systems and positively influenced mathematical understanding.

Identifying and working through settler ignorance

ABSTRACT As Canadian education systems implement the Truth and Reconciliation Commission’s Calls to Action, various expressions of white settler resistance become amplified. This article examines the potential for settler-educators’ stories to teach about processes for working through settler ignorance. Insight into the question of how to transform settler subjectivities and relationships with Indigenous peoples cuts across theoretical terrain in three fields: decolonizing education, epistemic ignorance, and affect/felt theory. We engage with these currents to analyze settler resistance through nIshnabek de’bwe wIn, a project aimed at transforming relationships between Indigenous and non-Indigenous students and teachers through collaborative storytelling. We report on one project facet that brought Indigenous and non-Indigenous researchers, educators, and students together to create digital/multimedia stories about experiences of schooling that could inform settler-educator learning by offering critical insight into unlearning ignorance as one strategy (among many) for decolonizing colonial structures of schools. Attention to settler stories reveals a triadic relationship between power/knowledge/affect wherein these forces are inextricably entangled in ways that create and reinforce the epistemological knot of settler ignorance and resistance. The emotional work storytellers undertook as part of their embodied learning offers insight into the promise of creative pedagogies for untying that knot.

INDIGENOUS INITIATIVES IN ENGINEERING EDUCATION IN CANADA: COLLECTIVE CONTRIBUTIONS

The purpose of this Participatory Action Research (PAR) project is to share with the CEEA-ACEG membership the Indigenous initiatives being taken in CEAB accredited engineering programs across Canada. We received contributions from 24 institutions and 4 organizations, from which 11 categories of initiatives emerged. The intention is to create an ethical space where Indigenous and non-Indigenous engineering educators can learn from one another, and work together guided by Etuaptmumk (Two-Eyed Seeing), to advance Indigenous ways of knowing and being in engineering in Canada. This project is ongoing. Contact us if you wish to contribute and/or engage in the projects arising from this work.

You Are Not Alone: Pre-Service Teachers’ Exploration of Ethics and Responsibility in a Compulsory Indigenous Education Subject

Aunty Mary Graham, Kombu-merri elder and philosopher, says: "You are not alone in the world." We have a responsibility to each other, as well as to the land; and violence is the refusal of this relationship that binds us (Rose). In this paper, I use Emannuel Levinas’s ethics as first philosophy and epistemological violence to consider how non-Indigenous educators come to know Indigenous people. In his philosophy, Levinas presents a paradox: that to act as if one is a free being, as first philosophy, is to ignore that one is not alone in the world and that the presence of others evokes responsibility. However, to claim to know another is to bring them into one’s totality, one’s knowledge framework; an act of reducing another to who you think they are. We must find a new relationship to knowledge, one that is not based on possession. For non-Indigenous educators learning about teaching Indigenous students and perspectives in schools, much of the curricular material draws on the corpus of knowledge constructed by non-Indigenous researchers, politicians, and professionals about Indigenous people (Nakata, Cultural Interface). This material is already bound by others' interests and motivations. How can non-Indigenous educators engage with Indigenous peoples, histories and knowledges in a way that foregrounds the responsibility that our entanglement prompts? In this paper, I present data from my research into pre-service teachers undertaking a compulsory university subject in Indigenous education, where the pre-service teachers wrote weekly reflective learning journals. This data is drawn primarily from the end of the semester, where students reflected on what their learning would mean as they moved into future practice. I explore the role of responsibility in regards to the ethical violence that Levinas discusses.

Contribuição da pedagogia A’uwe Uptabi Xavante para a educação dos adolescentes: A palavra dos anciões – Mato Grosso/Brasil

A Pedagogia A’uwê Uptabi, denominada pelo não indígena como Pedagogia Xavante, é praticada na convivência que se pauta na tradição. Nosso objetivo no artigo é analisar contribuições da pedagogia A’uwê Uptabi para a educação brasileira, no tocante à educação dos adolescentes. Para realização da pesquisa qualitativa, utilizamos como procedimentos metodológicos: roda de conversa e produção de diário de campo. Realizamos a análise de conteúdo das falas dos seis anciões participantes em torno de três eixos: sonhos para a educação dos adolescentes; conselhos para adolescentes e educadores xavantes e conselhos para adolescentes e educadores não indígenas. Os anciões destacaram as preocupações presentes nos seus sonhos, referentes às influências da cultura não indígena – produtos tecnológicos, bebidas alcoólicas, drogas, individualismo - e ao esvaziamento da tradição que podem provocar a destruição da cultura A’uwê Uptabi.Quanto aos conselhos aos adolescentes indígenas foram para que se abram à compreensão da cultura do seu povo e aconselharam os padrinhos e toda a comunidade quanto ao compromisso com a educação das novas gerações. Os conselhos para os adolescentes não indígenas são semelhantes aos dados aos adolescentes xavantes, sendo que a constituição de grupo de adolescentes foi orientação central dada aos educadores não indígenas.

TRANSFORMING GRADUATE STUDIES THROUGH DECOLONIZATION: SHARING THE LEARNING JOURNEY OF A SPECIALIZED COHORT

This study traces the learning journey of primarily non-Indigenous educators who challenged the legacy of colonization in schools, and worked to decolonize their practice, through their participation in a specialized graduate cohort. Drawing upon sharing circle conversations, we highlight themes that emerged from our research. Educators reported their sense of agency to transform and change their practice increased with the support of a critical and caring learning community. In nourishing their learning spirits, educators were able to begin to decolonize education, an ongoing challenge that requires valuing Indigenous people, languages, and land, and building inter-cultural understanding. This study is an example of how graduate programming can begin to address the Calls to Action of the Truth and Reconciliation Commission.

Editorial

We are very pleased to bring you Volume 46.2 of the Australian Journal of Indigenous Education. In conversation as Indigenous and non-Indigenous educators working towards social justice in education, the papers in this Volume explore key questions across school, tertiary education and policy contexts. One of the key challenges for those of us working in Indigenous education landscapes in Australia and globally continues to be the ways in which policy plays out and is performed through high stakes testing of various shapes and forms. Like policy itself, ‘testing’ is linked to discourse about Indigenous peoples, capacity for educational ‘success’ and the kinds of pedagogies and teacher-ly performativities that might be enacted to achieve such outcomes. This is a necessarily complex landscape and the discussions we present in this Volume ask us to take pause and consider the relationship between policy, testing and educational practice and the ways these interface with Indigenous ways of being, doing and knowing.

Implementing Indigenous Education Policy Directives in Ontario Public Schools: Experiences, Challenges and Successful Practices

The Ontario Ministry of Education has declared a commitment to Indigenous student success and has advanced a policy framework that articulates inclusion of Indigenous content in schooling curriculum (Ontario Ministry of Education, 2007). What are the perceptions among educators and parents regarding the implementation of policy directives, and what is seen to encourage or limit meaningful implementation? To answer these questions, this article draws on interviews with 100 Indigenous (mainly Haudenosaunee, Anishinaabe, and Métis) and non-Indigenous parents and educators from Ontario Canada. Policy directives are seen to benefit Indigenous and non-Indigenous students. Interviews also reveal challenges to implementing Indigenous curricular policy, such as unawareness and intimidation among non-Indigenous educators regarding how to teach material. Policy implications are considered.

Settler grammars and the Australian professional standards for teachers

ABSTRACTIn 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.

Critical allies and feminist praxis: rethinking dis-ease

ABSTRACTIn Australian universities, non-Indigenous educators teaching Indigenous studies and/or Indigenous content must engage critically with anti-colonialism, not simply as lip service to syllabus content, but also, as an ethical consideration whereby consultation and collaboration with Indigenous scholars must necessarily direct praxis. Such an engagement might be referred to as a ‘critical alliance’: an engagement with Others about whom we are speaking that forms the basis for an ethical relationship. A ‘critical alliance’ with Others seeks always to undermine the colonial relations of power that discursively position both Indigenous and non-Indigenous subjects. This paper explores what such an alliance might ‘look like’ as a feminist practice, what will sustain it or give it substance so it can be a productive contribution to a more socially just pedagogy that gives emphasis to Indigenous struggles and Indigenous knowledge.

Lessons from a Face-to-Face Meeting on Embedding Aboriginal and Torres Strait Islander Perspectives: ‘A Contract of Intimacy’

THIS PAPER PRESENTS THE findings from a conversation between an Aboriginal educator and a non-Indigenous pre-service educator about the importance and complexities of building productive partnerships. Although the participants focused on the challenges and benefits of building relationships between Aboriginal and Torres Strait Islander educators and non-Indigenous educators in Australian early years settings, the more significant outcome of the meeting was the personal connection two young women were able to make when a friendship began to develop. The project was intended to enable an opportunity for the participants ‘to engage in reflexivity on their pedagogic work’, something Mills (2012) understands as crucial to the support of social justice and transformation in the classroom.

Unpacking Our White Privilege: Reflecting on Our Teaching Practice

MacIntyre (1981) asks, “Of what stories do I find myself a part?” (p. 201). As teachers working in an Indigenous context, we found ourselves telling stories that had moments of tension between our Eurocentric ways of knowing and the Indigenous context in which we taught. This intersection has prompted our research. We ask two questions in this inquiry: What can our experiences as non-Indigenous teachers in an Indigenous community offer us in our understanding as new researchers in the field of Indigenous education, and how can our teaching narratives further preservice teachers’ understandings of teaching Indigenous students? Through critical White studies, our research examines White privilege, power, and position and begins to unearth the experiences of teaching as non-Indigenous educators in a remote Indigenous community in Ontario, Canada. Narrative inquiry and autoethnographic methods connect our stories to greater social, political, and cultural discourses. These stories serve to disrupt the dominant discourse that divides and others the complexities of Indigenous education. This work will interrogate and unpack our White privilege and power and will serve to assist preservice teachers in their understanding of teaching within Indigenous contexts.Keywords: Indigenous education; narrative inquiry; critical White studies; teacher education

Unknown and Unknowing Possibilities

For tertiary educators in Indigenous Australian Studies, decolonising discourse in education has held much promise to make space for the diversity of Indigenous Australian peoples to be included, accessed, understood, discussed, and engaged with in meaningful ways. However, Tuck and Yang provide us with the stark reminder that decolonisation requires the return of Indigenous lands and does not equate to social justice. In this article, we take up Tuck and Yang’s concerns about decolonisation discourse into the terrain of transformative learning and pedagogical practice in Indigenous Australian Studies. We first position ourselves personally, professionally, and politically as non-Indigenous educators in the context of Indigenous Australian Studies in higher education and introduce the transformative learning environment of Political, Embodied, Active, and Reflective Learning (PEARL) in which we are currently involved. We then explore in more detail PEARL’s relationship to critical pedagogy, critical race theory, and decolonisation as praxis in the context of Indigenous Australian Studies. Ultimately, we enter into this discussion in a spirit of “unknowing” to question previously held assumptions about the transformative, socially just, and decolonizing potential of our educational praxis in Indigenous Australian Studies while at the same time exploring the possibilities, as Maxine Greene encourages, of decolonised vistas in this field as yet “unknown.”

The ground upon which we stand: Teaching sexuality through race

In this paper I outline some of my own practices for teaching about non-heterosexual sexualities in tertiary education in Australia, and I suggest that one approach to teaching in this context requires non-indigenous educators to locate ourselves and our students within a relationship to ongoing histories of colonisation and the fact of Indigenous sovereignty. I also suggest that teaching about the intersections of multiple identity positions requires educators to incorporate specific teaching practices that render visible social norms, and which highlight the relationship between privilege and disadvantage. Finally, I outline the possible benefits of coming out in the classroom on multiple levels, and suggest that coming out as a white, queer educator can assist in modelling forms of engagement for dominant group students that account for their social location.

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 just or 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 the broader research agenda being undertaken. This project is particularly focused on large-scale questions such as: ‘What is a remote education for and what would ‘success’ look like in the remote education context?’ We are 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 with critical 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 an academic 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 to engage in order to de-limit the repositioning of power-laden knowledge and pedagogies offered in remote classrooms.

Editorial

We are very pleased to bring you Volume 42.1 of the Australian Journal of Indigenous Education. The articles in this Volume collectively address the urgent need to disrupt ‘business as usual’ in Indigenous education in national and global contexts, and in doing so, engage in new ways of thinking and framing policy and pedagogy. Currently in Australia, discussions around what ‘counts’ as ‘good’ policy and pedagogy in Indigenous education are increasingly placed in conversation with one of three agendas: Noel Pearson's ‘radical vision’ for contemporary schooling for Indigenous students, with a renewed emphasis and return to direct instruction; Chris Sarra's ‘stronger and smarter’ strategy, which promotes a commitment to a high-expectation, high-performance and a relational approach to Indigenous education; and initiatives driven by the ‘Closing the Gap’ reform agenda. Indeed, situated within the present climate of neo-liberalism orchestrating policy by numbers, there is ‘serious stuff’ happening at the moment that impacts in very real ways on the experiences and outcomes of our Indigenous children at all levels of schooling, the capacity of teachers to work within an Indigenous Australian education space for both Indigenous and non-Indigenous students, and the positioning of education as a location of possibility for ‘doing business differently’. The time for us as educators and researchers has never been more urgent — we have to be the ones to talk loud and to talk strong against colonial and neo-colonial moves to silence and exclude the counter stories we have to tell. In conversation as Indigenous and non-Indigenous educators working towards social justice in education, the articles in this Volume bring us these narratives.

PEARL: A Reflective Story About Decolonising Pedagogy in Indigenous Australian Studies

In this article, I take a creative and autoethnographic approach to reflect upon processes of decolonisation in Indigenous Australian studies classrooms. Positioning myself as a non-Indigenous educator, I take the reader on a journey through my search for pedagogy which makes space for the colonial, difficult and messy politics of race, whiteness and knowledge to be actively challenged, deconstructed and reimagined in this context as PEARL.

Two Left Feet: Dancing in Academe to the Rhythms of Neoliberal Discourse.

Following the recommendations by the 2008 Bradley Report into higher education, cultural competence training has attracted attention and funding in Australian universities. This paper attempts to initiate a conversation about the implications of cultural competence in its current formation as it also attends to the tensions we experience as non-Indigenous educators teaching both Indigenous and non-Indigenous students. We argue that current models of cultural competence are structured by the prevailing neoliberalist discourse that continues to regulate Australian universities, through language and practice. Drawing on the metaphor of dance, we locate the ‘steps’ that find us, awkwardly at times, attempting to balance the demands of university policy with the cultural diversity and multiple subjectivities of our students. We contend that from within the current framework of cultural competence, attempts to locate an ethical practice that speaks to the increasingly culturally diverse student cohorts in our classrooms are becoming increasingly complex.

The ground upon which we stand: Teaching sexualitythroughrace

In this paper I outline some of my own practices for teaching about non-heterosexual sexualities in tertiary education in Australia, and I suggest that one approach to teaching in this context requires non-indigenous educators to locate ourselves and our students within a relationship to ongoing histories of colonisation and the fact of Indigenous sovereignty. I also suggest that teaching about the intersections of multiple identity positions requires educators to incorporate specific teaching practices that render visible social norms, and which highlight the relationship between privilege and disadvantage. Finally, I outline the possible benefits of coming out in the classroom on multiple levels, and suggest that coming out as a white, queer educator can assist in modelling forms of engagement for dominant group students that account for their social location.