Decolonization Theory in Education

Decolonization theory has been discussed in many forms, but the land as an underlying factor has never truly been taken into account. Our ancestors knew that “time on the land allows generations to connect and form bonds, but it also depicts the land as a source of joy and happiness” (Wildcat et al., 2014; pg.8). In order for us to decolonize education we need to shift our thinking culturally land-based. From there we can connect curriculum points as we move along in a natural way of knowing and connecting to meaningful cultural teachings using resurgence theory. This means a new way of thinking must be forged among educators to expose and overcome the many types of colonialisms that affect our everyday lives, including a return of land, for decolonization theory to be truly effective. 

Tuck & Yang explain in Decolonization is not a Metaphor that “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.” (Cooper & Fenimore, 2012). Although this is one of the factors that prevents decolonization theory from being effective, it is our first source that tells us that it is possible to be implemented. 

When Settlers attempt to teach Indigenous students, especially outside territories or reserves, they tend to tread carefully, and their Settler guilt overcompensates which hinders all students. Decolonization theory cannot work by itself, just like the Kayanere’ko:wa, needing resurgence, and land-based learning to complement it. “The too-easy adoption of decolonizing discourse (making decolonization a metaphor) is just one part of that history and it taps into pre-existing tropes that get in the way of more meaningful potential alliances.” (Cooper & Fenimore, 2012)

Through a decolonial lens our first example points out the possibility of this theory being effective with some mitigating factors. The next supporting evidence points to students learning on the land. Decolonization theory is most effective on the land that people are from, not the land that they have been displaced to. Many times to ease guilt, non-Indigenous teachers may unintentionally resort to Settler Equivocation, or “the homogenizing of various experiences of oppression as colonization” (Cooper & Fenimore, 2012, pg17) in order for everyone to feel more comfortable in an otherwise colonial learning space. When these spaces are transferred to Onkwehon:we, this is when true learning can begin. “Settler capital can and should be realigned and reconfigured to serve the resurgent goals of Indigenous communities” (Wildcat et al., 2014) and the basis of Settler wealth rests in land. 

With land at the forefront of decolonization theory, it is easier to suit the needs of the learners in each area. This includes knowing the Indigenous language of each area as well as the required French and English, as well as the histories and cultures. Realigning education to how people truly learn is essential, especially with Indigenous students. What makes this theory effective but difficult is that “Curriculum and pedagogy is deeply implicated in grounding, validating, and/or marginalizing systems of knowledge production.” (Shahjahan, 2023). This in turn reinforces the metaphorization of decolonization without an Indigenous lead on returned or already possessed land. 

Finally, decolonization theory requires a framework that does not marginalize one part over another. It requires a more inclusive learning space, and keep in mind that “anti-colonial critique is not the same as a decolonizing framework” (Cooper & Fenimore, 2012, pg.6).

Sage Journals corroborate the research behind the effectiveness of decolonization theory: “Geopolitics of knowledge affirms all knowledge is political and socially located” (Shahjahan, 2023). This confirms the need for land repatriation in order for this theory to be effective, as well as enable a true land-based education program. Decolonization itself was already an institutionalized word post WWII and “referred to independence of nation-states from their former colonial empires” (Shahjahan, 2023) which shows that it does require counterparts and mitigation in order to be effective. 

By 1963 decolonizing the mind became the new trend, which allowed settlers to deal with their guilt while still maintaining property, power, and ownership over land. Since then this has been the first step “but not the only step toward overthrowing colonial regimes” (Cooper & Fenimore, 2012). “Indigenous Resurgence Theory is the empowerment it fosters within Indigenous people through self-discovery” (pg. 4) and therefore is the most influential theory to complement decolonization before land-based education. 

Andrew Brant (Sha’tekayen:ton), OCT

References

Cooper, J. F., & Fenimore, J. (2012, June 1). Tuck and Yang 2012 Decolonization is not a metaphor.pdf. Center for Latin American Studies. Retrieved March 18, 2024, from https://clas.osu.edu/sites/clas.osu.edu/files/Tuck%20and%20Yang%202012%20Decolonization%20is%20not%20a%20metaphor.pdf 

Shahjahan, R. A. (2023, January 6). “Decolonizing” Curriculum and Pedagogy: A Comparative Review Across Disciplines and Global Higher Education Contexts. Sage Journals. Retrieved March 18, 2024, from https://journals.sagepub.com/eprint/BPSEJUQKXY9UJ64ANCQG/full 

Wildcat, M., McDonald, M., Irlbacher-Fox, S., & Coulthard, G. (2014, 01 01). Learning from the land: Indigenous land based pedagogy and decolonization. NYC Stands with Standing Rock. Retrieved March 18, 2024, from https://nycstandswithstandingrock.files.wordpress.com/2016/10/wildcat-et-al-2014.pdf