Decolonizing Pacific Studies: Indigenous Perspectives, Knowledge, and Wisdom in Higher Education

Abstract

As part of a larger effort to reflect critically on the nature, scope, and processes of colonialism in Oceania, decolonizing the field of Pacific studies must focus on the impact of colonialism on people's minds—particularly on their ways of knowing, their views of who and what they are, and what they consider worthwhile to teachand to learn. It is essential to challenge the dominance of western philosophy, content, and pedagogy in the lives and the education of Pacific peoples, and to reclaim indigenous Oceanic perspectives, knowledge, and wisdom that have been devalued or suppressed. Modern scholars and writers must examine the western disciplinary frameworks within which they have been schooled, as well as the ideas and images of the Pacific they have inherited, in order to move beyond them. The curricula of formal education, particularly higher education, should include indigenous Oceanic knowledge, worldviews, and philosophies of teaching and learning, for several reasons: to contribute to and expand the general knowledge base of higher education; to make university study more meaningful for many students; to validate and legitimize academic work, particularly in the eyes of indigenous peoples; and to enhance collaboration between indigenous and nonindigenous peoples.

Embedding indigenous science knowledge and values in higher education: Critical reflexive practice informed by successful Tongan science learners

“…Instead, most secondary and university formal curriculum and pedagogy continues to reflect western values and knowledge sources. This is despite evidence that suggests including indigenous knowledge, culture and values enrich education, counters the dominance of western content and pedagogy in the education of Pasifika, and creates inclusive learning environments (Thaman, 2003).…”

“…I share three examples that reflect this point: two relate to assessment and one to the delivery of course content. I draw on Thaman's (2003) argument that the inclusion of indigenous knowledge (IK) "usually results in mutually beneficial collaboration between indigenous and nonindigenous peoples, and improves their treatment of each other as equals" (p. 11). This creates a space for students to identify with, and develop within, their cultural understanding so that they are empowered to reclaim and (re)present their IK, culture and values.…”

Understanding the Nexus Between Equity and Indigenous Higher Education Policy Agendas in Australia

“…There is substantial literature outlining the impact of colonisation on Indigenous cultures both in Australia and globally, including that relating to participation in higher education (Morgan 2003;Thaman 2003). Most Australian universities have partnered with Reconciliation Australia to develop Reconciliation Action Plans (RAP).…”

Staying In: The Study of Pacific Islanders in College Football Using Indigenous Methodologies

“…The social embeddedness of settler colonial education systems requires that contemporary education "decolonize the minds" of generations of PIs that have been taught that their intelligence and success are represented by the accumulation of western symbols, values and knowledge outside of their own cultural ways of knowing (Thaman, 2003). The colonial process casts a wide web that captures everything within its system, numbing and desensitizing its victims with cultural racism; thus, PI critical consciousness not only liberates conquered peoples, but empowers each individual to deconstruct mechanisms of colonialism.…”