My project is centered around a community garden in Upland, California called the People and Their Plants garden. This garden represents a five hundred year living history designed to show the changes in the ecological landscape of Southern California caused by colonization. This autoethnographic thesis works towards personal, interpersonal, and community-wide decolonization through building reciprocal relationships with Indigenous Elders. I explore, critique and problematize research and ethnography by examining the politics of knowledge, language, history, and ecology. I interrogate my own learned knowledge systems as well as colonial/capitalist food systems—and recognize how those systems/relations have worked to render Indigenous ways of knowing as invisible. Furthermore, I examine the connection between colonialism, gender, and capitalist food systems. I explain how the People and Their Plants garden is an act of resistance to colonial/capitalist food systems as it creates space for alternative economic practices and decolonial food practices. As part of this project, I co-authored a brochure about the garden with a Tongva Elder.

This autoethnography uses narrative inquiry within an anticolonial theoretical framework. As a White Italian male settler living on Turtle Island, I bring survivor experience to psychiatric definitions of “psychosis,” or what I call psychosic narrative, and to broader literatures for the purpose of decolonizing “mental” relations. Using reflexive critiques, including feminist antiracism, I question my own privileges as I consider the possibilities of Mad culture to disturb authorizations of practices like forced electroshock and drugging. Using journals, salient themes of experience are identified, including “delusion,” “psychosis,” “madness,” and “illness,” especially as they appear in texts about politics, culture, and theory. A temporally rigorous narrative approach to my readings allows for a self-reflexive writing on such themes in relation with antiracist anticolonial resistance. Thus a White psychiatric survivor resistance to psychiatry and its social (local) history is related to the problematic of global Western neoliberal heteropatriarchy in psychological institutional texts. Survivor testimonies bring critical madness and disability theories as they pertain to racialization and constructions of sex/uality and gender. Rather than present a comprehensive analysis, this narrative inquiry is generated from the process of research as it was experienced in order to represent and question its epistemological grounds.

In this thesis, I consider the ways in which classroom teachers develop critical consciousness and implement it within their pedagogy in the context of effectively teaching Black students to achieve academic success. The process of critical consciousness is complex and is mainly studied outside of teacher education. The findings of this thesis fall into three main themes: self-awareness; analysis of power; and inquiry of assumptions. The research also demonstrates that the spirituality of the teacher is an important contributing factor in one’s transformation. With this work, the hope is that teacher education programs dialogue about the importance of critical consciousness, and integrate it into the recipe that makes up “quality teaching” so that all students can have the opportunity to succeed in an equitable schooling environment.

In order to learn from non-Indigenous researchers who have engaged in respectful relationships with Indigenous communities, this study sought to explore the preparation and experiences of a group of non-Indigenous researchers at the University of Victoria who have sustained research partnerships with Indigenous communities. The existing literature suggests methodologies, processes and procedures that the non-Indigenous researchers should consider when engaging in research with Indigenous communities (Battiste, 1998; Wilson, 2007; Menzies 2004; Fleras, 2004); however, it does not address issues of researcher preparedness or readiness. Through a narrative inquiry process, this study examines the ways non-Indigenous researchers’ personal characteristics, values, knowledge, skills, and prior life experiences contribute to their abilities to research respectfully and sustainably with Indigenous peoples. Findings show that participants in this study embody an ally-based orientation and employ decolonizing methodologies. / Graduate

This thesis argues for a more expansive historiography rooted in Indigenous peoples’ oral, social and land-based modes of sharing knowledge. Such an approach may help to decolonize the practices and narratives of history in British Columbia, which have too often excluded or undermined Indigenous peoples' perspectives. Over the past several centuries, Indigenous knowledge-keepers have used their languages to maintain their oral traditions and other modes of sharing, despite colonial policies in Canada aimed at destroying them. This thesis gives careful consideration to ethical approaches to cross-cultural engagement, including researcher’s position in discourse and colonial paradigms, as well as modes of listening that emphasize attitudes of respect, flexibility, responsibility and trust-building. I travelled to Syilx (Okanagan) territory in south central British Columbia to interview five knowledgeable Upper Nicola band members about their knowledge practices. Their views, combined with those of others (from Nlaka’pamux, to Coast Salish, to Maliseet peoples and more) pointed to the importance of a vibrant Indigenous historiography at the local community level. Interviewees discussed the ways speaker/listener relationships, as well as timing and life experience, shape knowledge passed on. They also explained the ways Indigenous knowledge practices are linked to particular territories, as knowledge may help to sustain or may be sustained by particular places. Lastly, all touched on how colonial policies have impacted their knowledge practices. This thesis proposes some decolonizing approaches for engaging with Indigenous knowledge and knowledge practices. By accounting for Indigenous knowledge 'institutions' that have long existed outside of colonial frameworks, we can move one step closer to decolonization. / Graduate

This autoethnography uses narrative inquiry within an anticolonial theoretical framework. As a White Italian male settler living on Turtle Island, I bring survivor experience to psychiatric definitions of “psychosis,” or what I call psychosic narrative, and to broader literatures for the purpose of decolonizing “mental” relations. Using reflexive critiques, including feminist antiracism, I question my own privileges as I consider the possibilities of Mad culture to disturb authorizations of practices like forced electroshock and drugging. Using journals, salient themes of experience are identified, including “delusion,” “psychosis,” “madness,” and “illness,” especially as they appear in texts about politics, culture, and theory. A temporally rigorous narrative approach to my readings allows for a self-reflexive writing on such themes in relation with antiracist anticolonial resistance. Thus a White psychiatric survivor resistance to psychiatry and its social (local) history is related to the problematic of global Western neoliberal heteropatriarchy in psychological institutional texts. Survivor testimonies bring critical madness and disability theories as they pertain to racialization and constructions of sex/uality and gender. Rather than present a comprehensive analysis, this narrative inquiry is generated from the process of research as it was experienced in order to represent and question its epistemological grounds.

This multi-modal dissertation examines the historical hegemonic making of U.S. education, and how compulsory schooling has framed acceptable notions of culture, language/literacy, and knowledge production. Through this criticism of colonization and education, theoretical and practical alternatives are explored for the opportunities outside mainstream schooling in the US. In examining the literary work on decolonizing education, these efforts can engage in unlearning of coloniality by finding examples from a time before colonization. In contemporary society, the practice of de/unschooling can hold the possibilities for decolonizing education. To demonstrate how families of color in the U.S. engage with unschooling, interview questions serve as the sharing of knowledge and experience so as to ground the research in lived reality. A brief survey of critical education and critical pedagogy broadens those already critical of schools and/or receptive to the criticism of schools and the un/deschooling alternative then places student and family/community as the center of learning and teaching.

Orientadores: Elisa Angotti Kossovitch, Ana Lúcia Goulart de Faria / Tese (doutorado) - Universidade Estadual de Campinas, Faculdade de Educação / Made available in DSpace on 2018-08-26T17:35:58Z (GMT). No. of bitstreams: 1 Santos_SolangeEstanislaudos_D.pdf: 9222708 bytes, checksum: 73c526a46a17af4f1cdbc5fdd341ad9d (MD5) Previous issue date: 2014 / Resumo: Esta pesquisa fez alguns movimentos a fim de problematizar as crianças "(in) visíveis" nos discursos políticos da educação infantil, mais especificamente, nos documentos oficiais que determinam essa etapa da educação básica brasileira, publicados pelo MEC (Ministério da Educação) no período de 2006 a 2014. A investigação bibliográfica, de abordagem qualitativa, se constitui numa interlocução com a História, Sociologia, Antropologia e Filosofia e com as contribuições das perspectivas pós-colonialista, da Filosofia da diferença e da Sociologia da Infância. Lancei mão da cartografia, proposta por Deleuze, para dar conta desse território, dos traçados, fluxos, linhas e dinâmicas desses discursos a fim de pensar a multiplicidade que envolve as crianças e suas infâncias e de como raça, classe, gênero, cultura, religião, região e sexualidade estão sendo considerados/abordados em tais narrativas. Foram movimentos de possibilidades de cartografar, de inventar, de escapar, de subverter. De composições, de fragmentos, de rastros, de indícios. De contrariar a estética da (in)visibilidade, da subordinação, da homogeneização, do eurocentrismo, das imagens clichês. Para problematizar As crianças para além de uma infância, para além de uma idade, para além de um ofício, para além da proteção, para além da educação. Que escapam das Visibilidades escolarizadas das crianças sujeitos de direitos, cidadão, aluno e das invisibilidades colonizadas das crianças negras, indígenas, quilombolas, caiçaras, imigrantes, candomblecistas, homossexuais, transexuais etc.. Para profanar o improfanável, a educação. Essa educação colonizada, padronizada, estereotipada, adultizada, enraizada, que sedimenta discursos racistas, homofóbicos, machistas que legitimam a dominação, a subordinação e a exclusão num jogo de poder econômico, político, social, linguístico, pedagógico e epistêmico que anula as diferenças e busca a unicidade, a mesmidade, a totalidade, a homogeneidade. Tal profanação permite confabular pedagogias descolonizadoras, brasileiras que possibilitem outras estéticas, outras epistemologias, outros devires-criança, infâncias nômades / Abstract: This research has made some moves in order to discuss the "(in) visible" children in political speeches of early childhood education, more specifically, in the contemporary official documents that determine the stage of basic education. Bibliographical research, qualitative approach, constitute a legal dialogue with History, Sociology, Anthropology and Philosophy and with the contributions of postcolonial strands perspective, the Philosophy of difference and the Sociology of childhood. I used cartography, proposed by Deleuze, to study that territory, the strokes, lines and dynamic streams of these speeches in order to consider the multiplicity that engages children and their childhoods and how race, class, gender, culture, religion, and sexuality are being considered in such narratives. Were mapping possibilities movements, to invent, to escape, to subvert. Of compositions, fragments of traces of evidence. To counter the aesthetics of (in) visibility, subordination, the homogenization of Eurocentrism, the images cliches. For the questioning of children beyond a childhood, in addition to age, other than a trade, in addition to protection, beyond education. Beyond the visibilities children educated subjects of rights, citizen, student and invisibilities children black colonized indigenous, quilombolas, caiçaras, immigrants, homosexuals, transsexuals and candomblecistas. To desecrate the unprofane education. Such education colonized, standardized, stereotypical, rooted, which is silted racist discourses, homophobic, sexist for making the domination, subordination and exclusion of economic power, political, social, pedagogical and linguistic epistemic which nullifies the differences and seek unity, the totality, the homogeneity. Such desecration allows confabulare uncolonized pedagogies, macunaímicas, Brazilian, allowing other aesthetic, other epistemologies, other child affects, nomadic childhoods / Doutorado / Ciencias Sociais na Educação / Doutora em Educação

The notion of service has enjoyed historical longevity—rooted deeply within our institutions (i.e., churches, schools, government, military, etc.), reminiscent of indentured servitude, and rarely questioned as a colonizing practice that upholds oppression. Given the relentless insertion of service learning programs into working class communities, the sacrosanctity awarded and commonsensically given to service is challenged and understood within its colonial, historical, philosophical, economic, and ideological machinations. This political confrontation of service learning practices serves to: (a) critique the dominant epistemologies that reproduce social inequalities within the context of service learning theory and practice; and (b) move toward the formulation of a critical bicultural service learning theory and critical principles, in line with the humanizing and emancipatory intent of a critical decolonizing pedagogical practice. This dissertation is deeply influenced by the writings of Brazilian educational philosopher Paulo Freire and critical activist scholar Antonia Darder, among others, and incisively examines and critiques service learning through critical bicultural pedagogy and critical decolonizing interpretive methodology. As a radical political project, Darder’s decolonizing interpretive theoretical framework provides an opportunity to rupture the abyssal divide that epistemologically privileges the Eurocentric service learning discourse in an effort to place bicultural voices, scholarship, and communities at the forefront of this educational movement. In seeking to move toward equality and liberatory practices, both politically and pedagogically, it is imperative that critical consciousness be the guide to ensure that society does not stand by and accept the displacement and dehumanization of the oppressed by culturally invasive practices of service.

The aim of this study is to explore if Western researchers with different academic backgrounds comply with requests articulated by Indigenous scholars in establishing relationships with Indigenous Sámi reindeerherders. I examine if the researchers’ motivations, attitude and their possible decolonizing approaches are in accordance with the requests of Indigenous scholars, and how these differ between social and natural scientists.The results illustrate that the researchers’ general mind set,as well as their decolonizing approaches-ifexisting-only partly meet the requests of Indigenous scholars. However,the herders are still interested in participating in research projects,even though the outcomes of these projects often do not seem to have direct positive effects on the reindeerherding community.The differences between social and natural scientists are not strongly pronounced and may possibly be caused by other factors than the academic background only