Pathways for Remembering and Recognizing Indigenous Thought in Education: Philosophies of Iethi'nihsténha Ohwentsia'kékha (Land) by Sandra D. Styres

Bird, Eliza Yellow; Cabrera, Nolan L.

doi:10.1353/rhe.2019.0060

Cited by 8 publications

(25 citation statements)

References 3 publications

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“…We acknowledge the work that Indigenous and non-Indigenous scholars have done to create the pathway to envisioning ways of horizontal and reciprocal relationships when working with Indigenous communities. It is our goal that Chikomexochitl aligns with the emerging body of Indigenous methodologies, which have at the core components such as relationality-knowledge can emerge through the relationships that inform it, reciprocity-it is important that the research addresses Indigenous peoples' needs, accountability-the researcher needs to be accountable to the relationships that are formed through the study, ways of knowing directly connected to the land, and orality (Archibald, 2008;Chilisa, 2012;Kovach, 2009Kovach, , 2010Smith, 2012;Styres, 2017;Tuck & McKenzie, 2015;Wilson, 2008).…”

Section: Meaningful Relationships Of Collaboration In Research: Towar...mentioning

confidence: 99%

“…I, Hector, a person with Totonac and Spanish ancestries, and a person of colour, am a non-Masewal person trained in the classical music tradition. According to Styres (2017), "the only place from which any of us can write or speak with some degree of certainty is from the position of who we are in relation to what we know" (p. 7). I frequently revisit Styre's statement to reflect and frame my ongoing decolonizing process as a researcher trained both in the Global South and Global North.…”

Section: Xinachtlakualtilistli: the Planning Stagementioning

confidence: 99%

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Chikomexochitl: an Indigenous research methodology rooted in the Masewal people’s worldview

Vazquez-Cordoba

(Masewal)

2023

AlterNative: An International Journal of Indigenous Peoples

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Masewal (Indigenous people who live in the Huasteca region, Mexico) associate Chikomexochitl (seven flower or corn-child) to a ritual practice and also with the five stages of the development of corn, from seed until the harvest is completed. Just as corn grows, the five stages of the development of corn provides us with a framework to centre the importance of building relationships of trust that grow over time when doing research with Indigenous communities. First, we provide a description of the Huasteca region. We then engage in a critical discussion to challenge the dominant western positivist approach in research, which has historically served to undermine Indigenous perspectives as less valid forms of knowledge. Masewal people’s narratives give meaningful insight into the Masewal worldview and the importance of corn and the corn plant. Finally, we propose the use of Chikomexochitl as an Indigenous research methodology rooted in the Masewal worldview.

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Section: Meaningful Relationships Of Collaboration In Research: Towar...mentioning

confidence: 99%

Section: Xinachtlakualtilistli: the Planning Stagementioning

confidence: 99%

Chikomexochitl: an Indigenous research methodology rooted in the Masewal people’s worldview

Vazquez-Cordoba

(Masewal)

2023

AlterNative: An International Journal of Indigenous Peoples

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“…For the Stó:lō and many other Indigenous peoples, all matter and sounds-including those sounds understood as music-are imbued with spirit and therefore are alive and have agency (Archibald, 2008;Atleo, 2004;Borrows, 2010;Ignace & Ignace, 2017;Styres, 2017). According to Robinson (2020), Western art musicians generally conceive listening to music as a one-sided activity done by a listener, whereas many Indigenous peoples conceptualize the act of listening as attending "to the relationship between listener and the listened to .…”

Section: Resonant Theorymentioning

confidence: 99%

“…The word Land is capitalized to call attention to and affirm its sentient nature. Furthermore, according to many Indigenous peoples, it is a philosophical concept that expresses relationality (Styres, 2017). 6.…”

Section: Update 41(2)mentioning

confidence: 99%

On Embedding Indigenous Musics in Schools: Examining the Applicability of Possible Models to One School District’s Approach

Prest

Goble

Vazquez-Cordoba

2022

Update: Applications of Research in Music Education

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Recent curriculum policy changes in British Columbia (BC) require that educators in all subject areas—including music—embed local Indigenous knowledge, pedagogies, and worldviews in their classes. Yet facilitating such decolonizing cross-cultural music education activities requires knowledge that music educators may not currently possess. We use four models created by an Indigenous Arts scholar to examine the interface of Indigenous and Western art musics in performing arts settings: (a) integration, (b) nation-to-nation music trading and reciprocal presentation, (c) a combination of the first two models, and (d) non-integrative encounters that are in relationship but have irreconcilable elements. We consider the applicability of these models in music education settings, using them to analyze our findings from a study in which we explored the ways teachers have embedded local First Nations songs and drumming in classes in a single metropolitan school district in BC.

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“…The co-creative experience made clear that 'placemaking' is inadequate as a descriptive term: in a statement that resonated deeply with participants, Lucy Tukua observed, 'As Indigenous peoples, we don't make place -Place makes us' (ELMNT FM, 2019). 'Place Makes Us' hinges on a more-than-ontological distinction between Indigenous understandings of the Earth as a sacred, animate and sentient being, and Western conceptualizations of abstract space, geographical place, surface landscape and material land -a distinction that we signify in English using uppercase-L Land and uppercase-P Place (Lambert, 2014;Lister et al, 2022;McGregor, 2018;Styres, 2017;Watts, 2013). Even where the affective, particular and storied, experiential, or agentic qualities of lowercase-l land and lowercase-p place are recognized within Western paradigms, the abundance, spirit, animacy, kinship and intentionality of Land/Place tend not to be (Chung-Tiam-Fook, 2020;Styres, 2017;Watts, 2013).…”

Section: Introductionmentioning

confidence: 99%

Maanjiwe Nendamowinan (The Gathering of Minds): Connecting Indigenous placemakers and caring for place through co-creative research with the Toronto Islands

Latulippe

Livesey²,

Whaanga-Schollum³

et al. 2023

Environment and Planning F

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Connecting Indigenous Placemakers was a week-long practitioners’ retreat and public symposium held on Menecing, the Toronto Island (Treaty 13a). The collaborative project was supported by the Mississaugas of the Credit First Nation (MCFN), Ngā Aho Māori Designers’ Network, and other institutional partners. Based on the success in Aotearoa New Zealand of supporting Indigenous placemaking practitioners and shaping opportunities through a network, the 2019 gathering created a supportive space for Indigenous creatives to be on the land, work on collective and individual projects, build relationship with one another, share knowledge and shape broader discourse on Indigenous placemaking in Toronto. As retreat participants integrated the teachings of Menecing, the Treaty Lands and Territory of the MCFN and a gathering place of many nations, the group began referring to the project as Maanjiwe Nendamowinan, the Gathering of Minds. This co-creative experience made clear the primacy of Place. That is, ‘we don’t make place – Place makes us’. Grounded in Menecing, and in dialogue with many voices, we demonstrate the more-than-ontological significance of Indigenous conceptualizations of and relational practices in (uppercase- P) Place, an entity with a specific identity. We conclude with key considerations that keep Place and placekeeping at the heart of research: respect for the sacred, living well with all our relations, relationship with the peoples of Place, and rethinking research.

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Pathways for Remembering and Recognizing Indigenous Thought in Education: Philosophies of Iethi'nihsténha Ohwentsia'kékha (Land) by Sandra D. Styres

Cited by 8 publications

References 3 publications

Chikomexochitl: an Indigenous research methodology rooted in the Masewal people’s worldview

Chikomexochitl: an Indigenous research methodology rooted in the Masewal people’s worldview

On Embedding Indigenous Musics in Schools: Examining the Applicability of Possible Models to One School District’s Approach

Maanjiwe Nendamowinan (The Gathering of Minds): Connecting Indigenous placemakers and caring for place through co-creative research with the Toronto Islands

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