Treaties, Truths and Transgressive Pedagogies: Re-Imagining Indigenous Presence in the Classroom

Kovach, Margaret

doi:10.18740/s4ks36

Cited by 17 publications

(23 citation statements)

References 11 publications

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“…As a number of scholars and activists have noted (cf. Battell Lowman and Barker ; Kovach ; Waila ), everyone is responsible for reconciliation and it is imperative that this task not be solely the responsibility of Indigenous studies departments, and Indigenous faculty and students.…”

Section: Resultsmentioning

confidence: 95%

Canadian University Acknowledgment of Indigenous Lands, Treaties, and Peoples

Wilkes

Duong

Kesler

et al. 2017

Canadian Review of Sociology

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At many Canadian universities it is now common to publicly acknowledge Indigenous lands, treaties, and peoples. Yet, this practice has yet to be considered as a subject of scholarly inquiry. How does this practice vary and why? In this paper we describe the content and practice of acknowledgment, linking this content to treaty relationships (or lack thereof). We show that acknowledgment tends to be one of five general types: of land and title (British Columbia), of specific treaties and political relationships (Prairies), of multiculturalism and heterogeneity (Ontario), of no practice (most of Quebec), and of people, territory, and openness to doing more (Atlantic). Based on these results, we conclude that the fluidity of acknowledgment as a practice, including changing meanings depending on the positionality of the acknowledger, need to be taken into account. Plusieurs universités Canadien pratique une reconnaissance des territoires, des traités, et des peoples autochtone en publique. Cette pratique, cependant, n'a jamais été considérée comme une enquête savante. Dans ce projet nous regardons comment les reconnaissances varie par institution et pourquoi. Nous trouvons qu'il y a un lien entre le contenu des reconnaissances et les relations traité. On démontre cinq forme des reconnaissances: territoire et titre (Colombie britannique); traité spécifique and les relations politiques (Prairies); multiculturalisme et hétérogénéité (Ontario); l'absence (la majorité du Québec); et des peoples, territoire et volonté a plus faire (Atlantique). Nous concluons que la fluidité de la reconnaissance, comme pratique, est fluide et doit prendre en considération la position de la personne qui le fait.

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Section: Resultsmentioning

confidence: 95%

Canadian University Acknowledgment of Indigenous Lands, Treaties, and Peoples

Wilkes

Duong

Kesler

et al. 2017

Canadian Review of Sociology

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“…Indigenous scholars note the need for Native values to guide discourse analyses (Brayboy, ; Grande, ; Kovach, ; Padgett, ). For example, curriculum inquiry should recognize the importance of story‐sharing, narrative as experience, collective memory, and power relationships (Archibald, ; Bishop, ; Brayboy, ; Grande, ; Smith, ).…”

Section: Methodsmentioning

confidence: 99%

“…To consider implications for practice and change, a framework based upon tenets for responsive representations of Native histories was developed. The framework draws upon suggestions shared by critical Indigenous scholars (Archibald, ; Bishop, ; Brayboy, ; Deloria, ; Fixico, ; Grande, 2004; Kovach, ; Padgett, ), the Constitution of the National Indian Education Association (), and Native community members and educators from several states (see “Implications” section).…”

Section: Methodsmentioning

confidence: 99%

“…People in power typically assert their agency either by this direct exclusion of the Other, or by controlling the way the agency of the Other is framed. As Kovach () notes, a “lack of understanding within majority culture is indicative of an educational system that has responded to Indigenous experience with: a) active suppression or b) chronic apathy” (p. 113). While the study described in this article demonstrates the prevalence of exclusion and what van Leeuwen () calls “passivation”—or the act of representing social actors as passively “undergoing” an event (p. 33)—specifically within textbook discourse, the broader implications are much more extensive.…”

Section: Agency and Dysagency In Curriculummentioning

confidence: 99%

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The Curricular Indian Agent: Discursive Colonization and Indigenous (Dys)Agency in U.S. History Textbooks

Stanton¹

2014

Curriculum Inquiry

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In the 1800s and early 1900s, the United States assigned Indian Agents—non‐Native employees of the federal government—to coordinate intergovernmental efforts, to encourage the assimilation of Native peoples into European‐American society, and to serve as advocates for individual tribes. Although Indian Agents no longer exist in an official capacity in the United States, the potentially contradictory expectations that informed their work continue to influence communities across the country. Instead of decolonizing education, today's curricular agents typically misrepresent the historical and future agency of Native peoples while reinforcing the patronizing, normative, dominant‐culture narrative. This article outlines the critical discourse analysis of five widely adopted U.S. history textbooks, as situated within the broader scope of textbook research and emerging educational movements. Findings show that textbook authors and other curricular agents use strategies of exclusion and passivation to control the historical and curricular agency of Indigenous peoples. Given the influence of educational reform efforts such as those related to the Common Core Standards, now is the critical time to retheorize curriculum design and inquiry as dialogic, dynamic, transformational, and agentive processes. The project's conclusions demonstrate the need to confront the biases of curricular agents in order to guide the decolonization of curriculum materials.

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“…As described by Ermine (1995Ermine ( , 2007, Kirkness (2013), Kovach (2009Kovach ( , 2013, WeberPillwax (1999WeberPillwax ( , 2001WeberPillwax ( , 2003WeberPillwax ( , 2004WeberPillwax ( , 2008, and Wilson (2008), the IRM framework draws on critical, self-reflexive, hermeneutic analysis, a process that helped me engage in a deeper selfunderstanding and unearthing of experiences used in the context of this study. Meyer (2008) and Ranco (2006) describe hermeneutic analysis as a way to understand the "other" and use it to enhance our own Indigenous ways of knowing.…”

Section: Research Frameworkmentioning

confidence: 99%

Mâmawoh Kamâtowin, "Coming together to help each other in wellness": Honouring Indigenous Nursing Knowledge

Bearskin¹,

Cameron²,

King³

et al. 2016

IJIH

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This paper is the result of coming to know and better understand Indigenous nursing experience in First Nations, Inuit and Métis communities. Using an Indigenous research approach, I (first author) drew from the collective experience of four Indigenous nurse scholars and attended to the question of how Indigenous knowledge manifests itself in the practices of Indigenous nurses and how it can better serve individuals, families, and communities. This research framework centered on Indigenous principles, processes, and practical values as expressed in Indigenous nursing practice. The results were woven from key understandings and meanings of Indigeneity as a way of being. Central to this study was that Indigenous knowledge has always been fundamental to the ways that these Indigenous nurses have undertaken nursing practice, regardless of the systemic and historical barriers they faced in providing healthcare for Indigenous people. The results of this research demonstrated how Indigenous nurses consistently drew on their inherited Indigenous knowledge to deliver nursing care to Indigenous people. Their identity as Indigenous persons was integral to their identities as Indigenous nurses. Of significance is the personal and particular description of how these Indigenous nurse scholars developed their nursing approaches in relevance to how health and healthcare delivery must be integrated into healthcare systems as a pathway to reducing health disparities. Cora Weber-Pillwax, PhD, associate professor, Education Policy Studies, Faculty of Education, University of Alberta, Edmonton, AB. She is Métis from Calling Lake, AB. Cosupervisor and expert knowledge holder of Indigenous research methodologies and communitybased research; contributed to all levels of writing and editing. KeywordsMadeleine Kētēskwew Dion Stout, PhD, Kehewin First Nation, retired nurse, cosearcher, active educator, researcher, and author. Helped shape the study through her insights on Indigenous health and wellness; insistence on home-grown and complementary interventions and services; and insertion of Cree concepts to change the way this research project offers content.Evelyn Voyageur, PhD, from the Dzawada̱ ʼenux̱ w First Nation, is a retired RN and an Elder-in-residence at North Island College in Comox Valley, BC. Shared expert Indigenous nursing knowledge as a co-searcher, supported data analysis, and provided expert insight throughout the research process.Alice Reid, retired RN, NP, worked extensively in northern Alberta. She is Métis from Sandy Lake, AB. Played a key role as a co-searcher, supported data analysis, and provided guidance throughout the research process.Lea Bill, RN, BScN, from Pelican First Nation in Saskatchewan, is a project manager for Alberta First Nations Cancer Pathways project, president of Spirit Feather Consulting, and a traditional practitioner. Provided spiritual guidance in addition to her role as a co-researcher, supported data analysis, and acted as language interpreter throughout the research process.Elder R...

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Treaties, Truths and Transgressive Pedagogies: Re-Imagining Indigenous Presence in the Classroom

Cited by 17 publications

References 11 publications

Canadian University Acknowledgment of Indigenous Lands, Treaties, and Peoples

Canadian University Acknowledgment of Indigenous Lands, Treaties, and Peoples

The Curricular Indian Agent: Discursive Colonization and Indigenous (Dys)Agency in U.S. History Textbooks

Mâmawoh Kamâtowin, "Coming together to help each other in wellness": Honouring Indigenous Nursing Knowledge

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