Recursos externos

Livre

Red Skin, White Masks. Rejecting the Colonial Politics of Recognition.

Over the past forty years, recognition has become the dominant mode of negotiation and decolonization between the nation-state and Indigenous nations in North America. The term “recognition” shapes debates over Indigenous cultural distinctiveness, Indigenous rights to land and self-government, and Indigenous peoples’ right to benefit from the development of their lands and resources.In a work of critically engaged political theory, Glen Sean Coulthard challenges recognition as a method of organizing difference and identity in liberal politics, questioning the assumption that contemporary difference and past histories of destructive colonialism between the state and Indigenous peoples can be reconciled through a process of acknowledgment. Beyond this, Coulthard examines an alternative politics—one that seeks to revalue, reconstruct, and redeploy Indigenous cultural practices based on self-recognition rather than on seeking appreciation from the very agents of colonialism.Coulthard demonstrates how a “place-based” modification of Karl Marx’s theory of “primitive accumulation” throws light on Indigenous–state relations in settler-colonial contexts and how Frantz Fanon’s critique of colonial recognition shows that this relationship reproduces itself over time. This framework strengthens his exploration of the ways that the politics of recognition has come to serve the interests of settler-colonial power.In addressing the core tenets of Indigenous resistance movements, like Red Power and Idle No More, Coulthard offers fresh insights into the politics of active decolonization.

Article scientifique

Redefining the Lexicon of Power, Envisioning Indigenous Future : The Atikamekw Nehirowisiw Nation and Comprehensive Land Claims Negotiations.

Treaties and land claims negotiations between state institutions and Indigenous Peoples are necessarily tied to issues of territorial entanglements, resistance and coexistence. Regularly, studies of these negotiation dynamics make explicit the articulation and differentiation of Indigenous “life projects,” referring to the embodiment of socio-cultural desires, visions, aspirations and purposes – vis-à-vis neoliberal development projects. This article focuses precisely on the dynamics of ne-gotiation in which the Atikamekw Nehirowisiwok (north-central Quebec) and state institutions have been involved for the last 40 years under the Comprehensive Land Claims Policy. More specifically, it addresses different policy mechanisms such as the extinguishment policy, burden of proof, debt obligations and re-sults-based approach that are part and parcel of the negotiation process. Without disregarding the unequal power relations, this article also presents the motivations and aspirations expressed by the Atikamekw Nehirowisiwok in the negotiation process. It explains how their engagements are mobilised into nehirowisiw orocowewin – that is, a larger and deeper political and cultural project relating to the affirmation of nehirowisiw miro pimatis-iwin, an Indigenous way of life and living well that is tied to the maintenance of a creative and open-ended coexistence based on reciprocity, complementarity, autonomy and consensus.Les processus de négociation des traités et des revendications territoriales entre les institutions étatiques et les peuples autochtones renvoient nécessairement à des questions de territorialités enchevêtrées, de résistance, et de coex-istence. Bien souvent, les études portant sur ces processus de négociation explicitent l’articulation et la différenciation entre les « projets de vie » autochtones – en tant qu’incarnation de désirs, de visions, d’aspirations et d’objectifs socioculturels – et les projets de développement néolibéraux. Cet article traite spécifiquement du processus de négociation auquel participent depuis 40 ans les Atikamekw Nehirowisiwok (centre-nord du Québec) et les institutions étatiques dans le cadre de la Politique des revendications territoriales globales. Plus précisément, il explore différents mécanismes politiques, dont la « clause d’extinction », le « fardeau de la preuve », « l’obligation de dette » et « l’approche axée sur les résultats », qui font partie intégrante du processus de négociation. En outre, sans négliger les rapports de force inégaux, l’article présente les motivations et les aspirations exprimées par les Atikamekw Nehirowisiwok au sein de ce processus de négociation. Il montre comment leurs engagements sont mobilisés dans le nehirowisiw orocowewin, un projet politique et culturel plus vaste et plus profond lié à l’affirmation du nehirowisiw miro pimatisiwin, lequel consiste en un mode de vie et de bien vivre autochtone associé au maintien d’une coexistence créative et ouverte, fondée sur la réciprocité, la complémentarité, l’autonomie et le consensus.

Article scientifique

Représentations de soi et décolonisation dans les musées : quelles voix pour les objets de l’exposition C’est notre histoire. Premières Nations et Inuit du XXIe siècle (Québec)?.

À partir d’une expérience de muséologie participative menée avec des représentants autochtones pour la réalisation de la nouvelle exposition de référence des Musées de la civilisation de Québec, cet article propose une réflexion sur les enjeux, les défis et les limites des stratégies de représentations de Soi et des processus de décolonisation en muséologie. L’étape du développement des contenus – plus précisément celle du choix des objets à exposer –, de l’élaboration du discours les accompagnant et de la création des dispositifs de présentation servira de point d’ancrage à cette réflexion. Si les objets sont des éléments fondateurs du discours en muséologie, qui doit parler à travers eux dans le cadre d’une démarche visant la décolonisation des pratiques muséales et favorisant la représentation de Soi par les Autochtones ? En quoi l’objet et les réflexions liées à sa mise en scène dans une exposition peuvent-ils devenir les vecteurs d’un processus de décolonisation de la muséologie ?This article concerns a participative museological project conducted with Indigenous representatives for the conception of the new exhibition of reference at the Museums of Civilization (Québec). It addresses some issues, challenges and limits in the strategies elaborated for developing the representations of Self and reinforcing the current decolonization process in museology. This reflection is based on the content development steps, and specifically documents the way the objects to be exposed have been chosen, the development of the speech accompanying them and the creation of the presentations devices. If the objects organize the speech in museology, who are the ones to speak through the objects in the decolonization process of the Museum practices and the valorization of the representation of Self by Indigenous Peoples ? How can the objects and reflections related to their staging in an exhibition become vectors of the museology decolonization process ?A partir de una experiencia de museología participativa con representantes autóctonos en la realización de la nueva exposición de referencia de los Museos de la civilización de Quebec, este artículo propone una reflexión sobre las contingencias, los desafíos y los límites de las estrategias de representación de Sí mismo y del proceso de descolonización en museología. La etapa del desarrollo de los contenidos y de la creación de los dispositivos de presentación, servirá como punto de arraigamiento de esta reflexión. Si los objetos constituyen los elementos en donde se funda el discurso de la museología, ¿ quién debe hablar a través de ellos en el marco de un proceso cuya finalidad es la descolonización de las prácticas museísticas y que busca favorecer la representación del Sí mismo de los autóctonos ? ¿ Cómo los objetos y las reflexiones ligadas con el montaje de una exposición pueden convertirse en vectores de un proceso de descolonización de la museología ?

Article scientifique

Research Brief : Land Education Teacher Professional Development.

In Washington State, Senate Bill 5028 (2018) mandates the teaching of tribal sovereignty curriculum k-12 (STI) and integration of “Native American curriculum developed by the office of the superintendent of public instruction into existing Pacific Northwest history and government requirements” of existing teacher preparation programs. To do this work well, teacher educators in universities and communities must partner to prepare teacher candidates and in-service teachers to implement the curriculum within the context and goals of tribal nations. However, research finds that this work requires white teachers to confront their own biases that prevent them from being in true partnership with tribes to implement Indigenous informed curriculums. Our work shows that land education—that centers Indigenous people relations to land—in teacher professional development represents one avenue to do this work in good way, that is different from existing professional development models. To be clear, the findings from this research are not new understandings for tribal nation communities. The experiences and revelations depicted by white teacher participants represent generations of awareness by Indigenous peoples in public schools. We put forth the design of the LETPD and impact on white teachers for school districts as a framework to improve their school-based curriculum and engagements with Indigenous peoples. Before we describe the Land Education Teacher Professional Development (LETPD), we describe how this type of professional development (PD) is not the same as the more common place based PD work that happens in our region.

Chapitre

Research Ethics for Protecting Indigenous Knowledge and Heritage: Institutional and Researcher Responsibilities.

Article scientifique

Resistencia comunitaria como pedagogía emergente para una educación ambiental de la sustentabilidad: Reflexiones desde Jilotzingo y Temacapulin, México

Faced with the growing socio-environmental conflict in Mexico derived from infrastructure megaprojects, which perceive nature as a commercial object and reify the harmonious relationships that population groups establish with it, community resistances have emerged with more and more force that confront said instrumental and mechanistic logic promoted by the hegemonic development model. ?ese resistances are generating alternative meanings of life to the neoliberal discourse, where the defense of the territory and the struggle to remain as collectivities with their ancestral knowledge and practices anchored to a territory, promote an emergent pedagogy that points to formative processes of the population in a sustainability for life. ?erefore, the objectives of this work are to know and analyze two community resistances, from the voice of key social actors in them, to understand the learning that is being generated in their own territories in order to build particular processes of sustainability. As an anticipated conclusion, it is highlighted that, through a genuine environmental education based on resistance, human beings committed to all forms of life and defenders of them are being forged, also committed to peace, respect, inclusion, interculturality, in short, with the construction of other possible and sustainable worlds.Ante la creciente conflictividad socioambiental en México derivada de megaproyectos infraestructurales, que perciben a la naturaleza como objeto mercantil y cosifican las relaciones armónicas que grupos poblacionales establecen con ella, han surgido cada vez con más fuerza resistencias comunitarias que enfrentan dicha lógica instrumental y mecanicista promovida por el modelo de desarrollo hegemónico. Dichas resistencias están generando sentidos de vida alternos al discurso neoliberal, donde la defensa del territorio y la lucha por mantenerse como colectividades con sus saberes y prácticas ancestrales ancladas a un territorio, promueven una pedagogía emergente que apunta a procesos formativos de la población en una sustentabilidad para la vida. Por lo anterior, los objetivos del presente trabajo son conocer y analizar dos resistencias comunitarias desde la voz de actores sociales clave en ellas, para comprender los aprendizajes que se están generando en sus propios territorios a fin de construir procesos situados de sustentabilidad. Como conclusión anticipada se resalta que, a través de una educación ambiental genuina basada en la resistencia comunitaria, se están forjando seres humanos comprometidos con todas las formas de vida y defensores de ellas, comprometidos con la paz, el respeto, la inclusión, la interculturalidad, en suma, con la edificación de otros mundos posibles y sustentables.

Article scientifique

Resistencia comunitaria como pedagogía emergente para una Educación Ambiental de la Sustentabilidad: Reflexiones desde Jilotzingo y Temacapulin, México.

Ante la creciente conflictividad socioambiental en México derivada de megaproyectos infraestructurales, que perciben a la naturaleza como objeto mercantil y cosifican las relaciones armónicas que grupos poblacionales establecen con ella, han surgido cada vez con más fuerza resistencias comunitarias que enfrentan dicha lógica instrumental y mecanicista promovida por el modelo de desarrollo hegemónico. Dichas resistencias están generando sentidos de vida alternos al discurso neoliberal, donde la defensa del territorio y la lucha por mantenerse como colectividades con sus saberes y prácticas ancestrales ancladas a un territorio, promueven una pedagogía emergente que apunta a procesos formativos de la población en una sustentabilidad para la vida. Por lo anterior, los objetivos del presente trabajo son conocer y analizar dos resistencias comunitarias desde la voz de actores sociales clave en ellas, para comprender los aprendizajes que se están generando en sus propios territorios a fin de construir procesos situados de sustentabilidad. Como conclusión anticipada se resalta que, a través de una educación ambiental genuina basada en la resistencia comunitaria, se están forjando seres humanos comprometidos con todas las formas de vida y defensores de ellas, comprometidos con la paz, el respeto, la inclusión, la interculturalidad, en suma, con la edificación de otros mundos posibles y sustentables.

Article scientifique

Resituating the place of educational discourse in anthropology.

This critical essay examines the place of educational discourse in contemporary anthropology. I address the growing influ- ence of "cultural studies" frameworks in anthropology-especially in research on popular culture, media, and identity- and the corresponding neglect of specifically educational discourses and practices, in and out of schools. To illustrate, I briefly examine recent research by four noted cultural anthropologists who mention the effects of schools at their field sites but pay insufficient attention to complex educational discourses and practices. Then I address the reasons why most con- temporary anthropologists outside the subfield of "anthropology of education" ignore or downplay the role of modem schools in structuring identities and power relations, both locally and globally. I end with a programmatic synthesis: to rec- ognize and account for the continuing power of schools in most contemporary ethnographic sites, even as we broaden our vision of "education" and extend our analytic tools well beyond schools. This resituating of educational discourse in an- thropology might accomplish two important things. First, it could arrest the trend toward subfield specialization and pro- vide a more unifying research program. Second, it would promote anthropology's renewed engagement with some of the most pressing problems of democracy and public policy, fostering an organic link between our multiple roles as teachers, researchers, and institutional actors.

Article scientifique

Restructuring first nations’ education: trust, respect and governance.

Many of the problems that First Nations’ peoples in Canada encounter with formal schooling can be traced to the structure of our educational institutions. Among other things, this structure reflects a disrespect for and lack of trust in indigenous peoples in the relationships that it sustains between the federal government and First Nations’ peoples, between schools and communities and between educators and students. This paper describes these relationships and suggests possible changes, including adjustments in hierarchy, divisions of space and time, and student assessmentLa plupart des problèmes auquels le peuple des Premières Nations font face avec le système scolaire trouvent leur origine dans la structure de nos institutions éducatives. Cette structure reflète, dans le type de relations entretenues entre le gouvernement fédéral et le peuple des Premières Nations, un certain manque de respect entre les écoles et leur communauté, et entre les éducateurs et les étudiants. Elle reflète aussi un certain manque de confiance vis-à-vis de la population indigène. Dans cet article nous décrirons ces relations et proposerons certains changements, y compris des ajustements dans la hiérarchie, dans les divisions spatio-temporelles et dans l’évaluation des étudiants.

Article scientifique

Revisiting Inuit Qaujimajatuqangit: Inuit knowledge, culture, language, and values in Nunavut institutions since 1999.

The Government of Nunavut and the Nunavut Land Claims Agreement organizations have been making a lot of effort to integrate Inuit qaujimajatuqangit (IQ) into their operations, institutional structures, and policies since the creation of the territory in 1999. This paper describes some of the ways in which IQ has been integrated into the operations, structures, and policies of Nunavut since 1999. It also proposes a broader discussion about the impacts of Western bureaucratic institutions on IQ, and highlights that IQ also impacts Nunavut operations and institutions. In this paper, I argue that IQ is not so much a practice of resistance to the colonial order, as some have suggested, but rather a way for Inuit to assume control of these structures to adapt them to their own use. Although IQ has still relatively limited influence, it has the potential, in the long run, to reshape Nunavut institutions and make them more representative of Inuit culture.Cet article décrit comment le gouvernement du Nunavut et les organisations nées de l’Accord sur les revendications territoriales du Nunavut tentent d’intégrer l’ Inuit qaujimajatuqangit (IQ) dans leurs opérations, leurs structures et leurs politiques depuis la création du territoire en 1999. Il propose aussi une discussion plus large sur les impacts des institutions bureaucratiques occidentales sur l’IQ et souligne le fait que l’IQ influence également les opérations et les institutions du Nunavut. Dans cet article, je propose de repenser l’IQ non pas comme une résistance aux institutions coloniales, comme il a été suggéré, mais plutôt comme un moyen pour les Inuit de s’approprier ces structures en les adapter à leurs usages. Même si l’IQ joue encore un rôle relativement limité, il a le potentiel, à long terme, de transformer les institutions du Nunavut pour qu’elles soient plus représentatives de la culture des Inuit.