Forts, Curriculum, and Ethical Relationality

The Ethical and Ecological Limits of Sustainability: A Decolonial Approach to Climate Change in Higher Education

“…Indeed, prevailing approaches to social change in higher education risk reproducing instrumental and ethnocentric imaginaries of justice, responsibility, and change (Whyte, 2018;Wynter & McKittrick, 2015). These imaginaries tend to: maintain the uneven distribution of social power and limit the available possibilities for ethical relationships (Donald, 2012); deny marginalised communities the resources and opportunities to create and lead their own visions social development and transformation (Spivak, 2004); and reproduce existing knowledge hierarchies that favour Western science and technology (Ahenakew, 2016;Santos, 2007;Smith, 1999). The collective result of these patterns is to diminish the value of other knowledge traditions, social capabilities and ecologies, and to overlook the unevenly shared benefits and harms of existing systems and transformations.…”

“…Learning to live differently will require learning to relate not only to knowledge but also to people and other living beings very differently. The modern-colonial habit-of-being requires a deep denial of our interdependence, relationality and responsibility to all beings (Donald, 2012;McVittie et al, 2019). Try as we might to isolate ourselves from what we call 'nature', all of us remain entangled with, dependent on, and indeed a part of it.…”

“I Have the Worst Fear of Teachers”: Moments of Inclusion and Exclusion in Family/School Relationships among Indigenous Families in Southern Ontario

“…Literature examining Indigenous schooling experiences tends to focus on structural level of analyses and manifestations of colonialism in education policies and practices (Alfred ; Hookimaw‐Witt ; Orminston ). Some scholars advocate for decolonizing the education system by way of acknowledging and infusing Indigenous ways of being, knowing, and doing into student learning, which have previously been excluded from contemporary “colonial system of education” (for detailed description, see Alfred , , ; Battiste , ; Dei ; Donald , ; Munroe et al. ).…”

“…The residential school system left hundreds of Indigenous children and families broken, created intergenerational legacies of social dysfunction linked to “residential school syndrome” (Miller ) and “generations of damaged people” (Wotherspoon and Schissel ). Controlled by provincial and federal jurisdictions, the formal education system may be perceived as a means of continued assimilation and colonial oppression (Hookimaw‐Witt ; Orminston ; Perley ) by transmitting and legitimating dominant culture and knowledge through what is taught, how it is taught, and how learning is measured (Battiste and Henderson ; Donald , ; McCarthy ; Orminston ; St. Denis ). Distrust and tensions may create barriers for Indigenous parents to establish quality connections with schools, affecting their ability to comply with educator expectations of active involvement and positive attitudes toward schools/educators.…”

One image, multiple nationalisms:Face to Faceand theSiege atKanehsatà:ke

“…Canada as well as Australia, New Zealand, South Africa and the United States are often referred to as ‘settler‐colonies’ and ‘break‐away settler colonies’ on the grounds that after formalised independence from Britain, the colonising population remained (Quayson ; Sidaway ; see also Stasiulis and Yuval‐Davis 1995 on alternative forms of these binaries). Here, we take the position that Canada is an empire (Christie ; Coulthard ; and see also Coulthard and Donald for a critique of the over‐focus on colonialism as defining indigenous nations).…”