Disrupting Coloniality: The Decolonial Praxis of Lifelong Learning

ByAndrea

As a Métis legal scholar working and teaching within post-secondary institutions, I contemplate the duty to Indigenize and decolonize the academy through learning, unlearning and relearning. These interconnected processes require disrupting coloniality – the multifaceted power structures that impose Eurocentric knowledge systems and culture as ideal while subalternizing Indigenous epistemes.

Coloniality inherently dislocates Indigenous peoples from our ontologies, epistemologies and axiologies (Fanon, 1952). Learning, unlearning, and relearning knowledge, ways of being, laws, ethics, and systems of value are essential to reinscribing and revitalizing subjugated Indigenous epistemes and restoring continuity disrupted by ongoing forces of colonialism. 

Eve Tuck and Wayne Yang (2012) caution that superficial inclusion of Indigenous knowledges may simply provide “the alibi” for ongoing colonialism, leaving the underlying structure of settler colonialism unchanged.

True decolonial praxis requires unlearning hegemonic assumptions ingrained by centuries of colonial ideology and systemic erasure (Sium & Ritskes, 2013). Non-Indigenous peoples must deeply interrogate taken-for-granted notions around Eurocentric knowledge as universally applicable, objective or ideologically neutral (Mignolo, 2009). This means actively divesting from beliefs, policies, governance practices and pedagogies that marginalize, silence or damage Indigenous peoples. The discomfort of unlearning is inherent to the process of decolonization.

At its core, relearning is about structural reforms to recognize Indigenous legal orders, knowledges and self-determination in substantive, ethical ways. As Métis scholar Chelsea Vowel (2016) asserts, “The role of the academy needs to shift from paternalistic protector to respectful partner”. This requires transforming how Indigenous knowledge holders and knowledge systems are positioned in institutions, not just diversifying who or what is represented.

Walking the lifelong path of decolonial learning, unlearning and relearning is challenging yet absolutely vital. By unsettling coloniality embedded within academic systems and structures, we can collectively labour towards reconciliation and epistemic justice – where Indigenous ways of knowing are truly valued, and where Indigenous peoples feel included in the circle of education. The journey continues as we unravel and reroute colonial pathways in order to find our way forward together in a good way.

Here are some examples and steps for learning, unlearning and relearning in the context of Indigenization and decolonization in higher education:

Learning:

 

    • Take courses on Indigenous history, laws, cultures, languages, etc. to gain knowledge that has been excluded. For example, take a course on Indigenous legal orders or on the history of residential schools and colonial policies.

    • Read works by Indigenous authors and scholars. For example, read John Borrows, Leanne Betasamosake Simpson, Taiaike Alfred, Glen Coulthard (to name a few).

    • Attend Indigenous-led events such as lectures, conferences, ceremonies, etc. to hear directly from knowledge keepers.

    • Learn Indigenous languages by taking courses or practicing with language apps and immersion environments.

Unlearning:

    • Examine personal beliefs, assumptions and biases about Indigenous peoples and issues. Reflect on where those beliefs come from and how they may be problematic.

    • Analyze how colonial ideas are embedded in disciplines and professions. For example, how does law uphold Doctrine of Discovery principles?

    • Notice instances of cultural appropriation, stereotyping, or dismissal of Indigenous knowledge. Reflect on those moments and why they are harmful.

    • Engage in exercises to decentre dominant ways of thinking. For example, imagine how legal principles would differ coming from Cree or Anishinaabe worldviews.

Relearning:

    • Advocate for more Indigenous faculty, students, staff and administrators throughout institutions.

    • Support the inclusion of Indigenous knowledge systems in curricula. For example, integrate Cree concepts of law in a jurisprudence course.

    • Uplift Indigenous practices and protocols for territorial acknowledgements, ceremonies, governance structures, etc.

    • Promote equitable funding, resources and decision-making power for Indigenous students, faculty and initiatives.

    • Create opportunities for cross-cultural dialogue about Indigenizing practices.

References

Battiste, M. (2013). Decolonizing education: Nourishing the learning spirit. Purich Publishing.

Fanon, F. (1952). Black skin, white masks. Grove Press.

Gehl, L. (2017). The truth that wampum tells: My debwewin on the Algonquin land claims process. Fernwood Publishing.

Lindberg, D. (2020). The doctrine of discovery in Canada. In M. Asch, J. Borrows, & J. Tully (Eds.), Resurgence and reconciliation: Indigenous-settler relations and earth teachings (pp. 167-186). University of Toronto Press.

Mignolo, W. (2009). Epistemic disobedience, independent thought and decolonial freedom. Theory, Culture & Society, 26(7-8), 159-181.

Sium, A. & Ritskes, E. (2013). Speaking truth to power: Indigenous storytelling as an act of living resistance. Decolonization: Indigeneity, Education & Society, 2(1), I-X.

Todd, Z. (2016). An Indigenous feminist’s take on the ontological turn: ‘Ontology’ is just another word for colonialism. Journal of Historical Sociology, 29(1), 4-22.

Tuck, E. & Yang, K. W. (2012). Decolonization is not a metaphor. Decolonization: Indigeneity, Education & Society, 1(1), 1-40.

Villanueva, A. (2021). Decolonial pedagogy: Handbook for pluriversal human rights education. Human Rights Education Associates.

Vowel, C. (2016). Indigenous writes: A guide to First Nations, Métis, and Inuit issues in Canada. Portage & Main Press.

To find out more, click here and register for the Reconciliation Master Class