Table Of ContentINDIGENOUS AND DECOLONIZING
STUDIES IN EDUCATION
Indigenous and decolonizing perspectives on education have long persisted
alongside colonial models of education, yet too often have been subsumed within
the fields of multiculturalism, critical race theory, and progressive education.
Timely and compelling, Indigenous and Decolonizing Studies in Education features
research, theory, and dynamic foundational readings for educators and educational
researchers who are looking for possibilities beyond the limits of liberal democratic
schooling. Featuring original chapters by authors at the forefront of theorizing,
practice, research, and activism, this volume helps define and imagine the exciting
interstices between Indigenous and decolonizing studies and education. Each
chapter forwards Indigenous principles—such as Land as literacy and water is
life—that are grounded in place-specific efforts of creating Indigenous universities
and schools, community organizing and social movements, trans and Two Spirit
practices, refusals of state policies, and land-based and water-based pedagogies.
Linda Tuhiwai Smith is a Professor of Māori and Indigenous Studies at the
University of Waikato in New Zealand.
Eve Tuck is Associate Professor of Critical Race and Indigenous Studies, Ontario
Institute for Studies in Education, and Canada Research Chair of Indigenous
Methodologies with Youth and Communities, University of Toronto.
K. Wayne Yang is the Director of Undergraduate Studies in the Ethnic Studies
Department at the University of California, San Diego.
Indigenous and Decolonizing Studies in Education
Series Editors: Eve Tuck and K. Wayne Yang
Indigenous and Decolonizing Studies in Education
Mapping the Long View
Edited by Linda Tuhiwai Smith, Eve Tuck, and K. Wayne Yang
INDIGENOUS AND
DECOLONIZING
STUDIES IN
EDUCATION
Mapping the Long View
Edited by Linda Tuhiwai Smith
Eve Tuck
K. Wayne Yang
First published 2019
by Routledge
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CONTENTS
CONTENTS
Artist Statement on the Cover Artwork viii
Lisa Boivin (Deninu Kue First Nation)
Series Editors’ Introduction x
Eve Tuck (Unangaxˆ) and K. Wayne Yang
Acknowledgments xxii
Introduction 1
Linda Tuhiwai Smith (Ngāti Awa, Ngāti Porou),
Eve Tuck (Unangaxˆ), and K. Wayne Yang
1 Literacies of Land: Decolonizing Narratives,
Storying, and Literature 24
Sandra Styres (Kanien’kehá:ka)
2 Haa Shageinyaa: “Point Your Canoe Downstream and
Keep Your Head Up!” 38
Naadli Todd Lee Ormiston (Northern Tutchone, Tlingit)
3 Rez Ponies and Confronting Sacred Junctures in
Decolonizing and Indigenous Education 50
Kelsey Dayle John (Diné)
4 River as Lifeblood, River as Border: The Irreconcilable
Discrepancies of Colonial Occupation From/With/On/
Of the Frontera 62
Marissa Muñoz (Xicana Tejana)
vi Contents
5 Indigenous Oceanic Futures: Challenging Settler
Colonialisms and Militarization 82
Noelani Goodyear-Ka‘ōpua (Kanaka Maoli)
6 The Ixil University and the Decolonization of Knowledge 103
Giovanni Batz (K’iche’ Maya)
7 Decolonizing Indigenous Education in the Postwar City:
Native Women’s Activism from Southern California to
the Motor City 116
Kyle T. Mays (Saginaw Chippewa) and Kevin Whalen
8 Queering Indigenous Education 131
Alex Wilson (Opaskwayak Cree Nation) with
Marie Laing (Kanyen’kehá:ka)
9 Colonial Conventions: Institutionalized Research
Relationships and Decolonizing Research Ethics 146
Madeline Whetung (Nishnaabeg) and Sarah Wakefield
10 Decolonization for the Masses? Grappling With
Indigenous Content Requirements in the Changing
Canadian Post-Secondary Environment 159
Adam Gaudry (Métis) and Danielle E. Lorenz
11 E Kore Au e Ngaro, He Kākano i Ruia mai i Rangiātea
(I Will Never Be Lost, I Am a Seed Sown From
Rangiātea): Te Wānanga o Raukawa as an Example
of Educating for Indigenous Futures 175
Kim McBreen (Waitaha, Kāti Mamoe, Ngāi Tahu)
12 Designing Futures of Identity: Navigating Agenda
Collisions in Pacific Disability 189
Catherine Picton and Rasela Tufue-Dolgoy
13 Decolonizing Education Through Transdisciplinary
Approaches to Climate Change Education 204
Teresa Newberry and Octaviana V. Trujillo (Yaqui)
Contents vii
14 With Roots in the Water: Revitalizing Straits Salish Reef
Net Fishing as Education for Well-Being and Sustainability 215
Nicholas XEMŦOLTW Claxton (Tsawout) and
¯
Carmen Rodríguez de France (Kickapoo)
15 Wałyaʕasukʔi Naananiqsakqin: At the Home of Our
Ancestors: Ancestral Continuity in Indigenous Land-
Based Language Immersion 224
chuutsqa Layla Rorick (Hesquiaht)
Afterword: Meeting the Land(s) Where They Are At:
A Conversation Between Erin Marie Konsmo (Métis)
and Karyn Recollet (Urban Cree) 238
List of Contributors 252
Index 261
ARTIST STATEMENT ON THE
COVER ARTWORK
LISA BOIVIN
Lisa Boivin (Deninu Kue First Nation)
This painting came to me while I was completing course requirements for gradu-
ate school. I study rehabilitation science which is the branch of medicine con-
cerning rehabilitation and disability. I chose this academic discipline because
I have always questioned the limits of the medical model; a measure of wellness
based on the presence or absence of disease. My father, a Dene man, navigated the
world with a mobility impairment but I never considered him unwell or disabled.
It was only when he was diagnosed with the medical model that he was disabled.
Furthermore, his rehabilitation did not take place in a clinic, rather he stepped on
a dog sled and all was well.
I entered the Rehabilitation Science Institute at University of Toronto Faculty
of Medicine with lofty ideas of challenging notions of disability based on the
medical model. Eventually, the content I was studying restricted my intellectual
mobility. The simplest of required tasks were impossible. I no longer had the lan-
guage for conversations with my peers, seminars, and papers. I shut down, literally
immobilized by colonial methods of study and research in rehabilitation science.
One afternoon, I started to think about how I would tell my supervisor that
I was withdrawing from graduate school. As I was tearfully looking out of my
window, Hawk appeared and circled in my line of sight. He was very generous
with his time, staying with me long enough to remind me of my teachings. Hawk
Medicine appears when we need to take a wider view. He sees everything. Just
like Hawk we must circle above to take a wider view to make sense of what is
around us. From this view, we recognize the gifts we have already received and we
can open ourselves up to new gifts that we will be given.
In this painting each flower represents a gift of knowledge that I have received.
I identify these knowledges as medicine teachings passed on to us by the ances-
tors. In this instance the ancestor was my father, who died earlier that year. When
Artist Statement on the Cover Artwork ix
I was telling the story of Hawk to a community member she said, “That was your
father checking up on you.” At that moment, I could hear what my father would
say to me when I cried. “My, girl you are forgetting who you are.” This was his
way of telling me to be stronger. He reminded me many times while he was alive
that as an Indigenous person I am supported by thousands of years of Indigenous
knowledge.
Hawk Medicine is reminding me that I need to interact with Indigenous
knowledge systems to endure my graduate research journey. Situating myself in
the colonial process of writing a thesis has been painful. The academy is not built
for Indigenous people. Accordingly, it does not support me or provide me with
suitable research methods to translate Dene arts-based knowledge. And so, I con-
tinue to take a wider view. I recognize the gifts I have received and keep myself
open for the gifts that are coming.
