The current moment of education in Canada is increasingly asking educators to take up the mandate and responsibility to integrate Indigenous perspectives into curricula and teaching practice. Many teachers who do so come from a historical context of settler colonialism that has largely ignored or tried to use education to assimilate Indigenous peoples. This project asks how teachers are (or are not) integrating Indigenous perspectives into the classroom curriculum. It asks if and how Eurocentric and colonial perspectives are being disrupted or reproduced in classroom dialogue, and how learning spaces can be guided by an ethics of relationality and co- existence between Indigenous and non-Indigenous ways of knowing. Finally, it seeks promising pedagogical practices through which curriculum can be a bridge for building a new relationship between Indigenous and non-Indigenous peoples in what is now Canada. This project is a critical ethnography of five high school English classrooms in which teachers were attempting to integrate Indigenous perspectives into the curriculum. Over the course of a semester classroom observations, interviews, and focus groups gathered the stories, experiences and perceptions of five high school English teachers, their students, and several Indigenous educators and community members. The stories and experiences gathered describe a decolonizing praxis, which pedagogically situates Indigenous and non-Indigenous worldviews in parallel and in relation, each co-existing in its own right without one dominating the other. The teacher and students who took up this decolonizing praxis centered an Indigenous lens in their reading of texts, and saw questions of ethics, responsibility, and reciprocity as key to changing the relationship between Indigenous and non-Indigenous peoples. Despite this promising pedagogical approach, I identify knowledge of treaties and the significance of land to Indigenous peoples as a significant gap in knowledge for students (and some teachers), which allows many colonial misunderstandings to persist.

The purpose of this study is to engage in a discussion that is currently marginalized in academic spaces, about the notions of energy and impacts of it on students' learning process and accomplishment in the educational space. While teachers' low expectations and negation on racialized students, and hostilities from other peers has been studied, not much attention has been paid to how those teachers' and peers' energy such as hostility has impacted on students' learning process and accomplishment. In this thesis, I employ Japanese Indigenous ways of knowing to explore this theme. However, my discussion about the impact of energy on student learning process is not limited to the Japanese context only; I have expanded the discussion to the Eurocentric educational system as well. My thesis aims to contribute to the instructional and pedagogical implication for classroom teachers.

The purpose of this study is to engage in a discussion that is currently marginalized in academic spaces, about the notions of energy and impacts of it on students' learning process and accomplishment in the educational space. While teachers' low expectations and negation on racialized students, and hostilities from other peers has been studied, not much attention has been paid to how those teachers' and peers' energy such as hostility has impacted on students' learning process and accomplishment. In this thesis, I employ Japanese Indigenous ways of knowing to explore this theme. However, my discussion about the impact of energy on student learning process is not limited to the Japanese context only; I have expanded the discussion to the Eurocentric educational system as well. My thesis aims to contribute to the instructional and pedagogical implication for classroom teachers.

This thesis provides an anti-colonial analysis of how Indigenous knowledges have been studied and conceptualized through ethnographic research in the field of development studies. In this analysis I apply meta-ethnography within an anti-colonial discursive framework, a combination that I argue has great potential in the study of power relations in qualitative knowledge production. Firstly, this approach allows me to provide a synthesis of purposively selected ethnographies from the development studies literature; secondly, it requires that I refer to Indigenous scholars’ critical writings in the education literature to analyze development studies ethnographers’ approaches to Indigenous knowledges. The results of this analysis provide a starting point for questioning epistemological racism and colonial power relations at play in knowledge production on Indigenous knowledges in the field of development studies, with important implications for how we teach, study, and conduct research in development.

This thesis provides an anti-colonial analysis of how Indigenous knowledges have been studied and conceptualized through ethnographic research in the field of development studies. In this analysis I apply meta-ethnography within an anti-colonial discursive framework, a combination that I argue has great potential in the study of power relations in qualitative knowledge production. Firstly, this approach allows me to provide a synthesis of purposively selected ethnographies from the development studies literature; secondly, it requires that I refer to Indigenous scholars’ critical writings in the education literature to analyze development studies ethnographers’ approaches to Indigenous knowledges. The results of this analysis provide a starting point for questioning epistemological racism and colonial power relations at play in knowledge production on Indigenous knowledges in the field of development studies, with important implications for how we teach, study, and conduct research in development.

This exploratory study examines the modernisation of the education system in Bhutan. It focuses on three key dimensions of the modernisation process. The first dimension concerns the debates and discussions surrounding the question of modernisation. As is to be expected, there are strongly held views that modernisation is a ‘good’ thing for Bhutan; however, conversely, there exist equipotent views that traditional culture may erode in the quest for modernisation. The study seeks to tease out these contestations through the examination of available text, including oral texts such as radio discussions, written policy documents, newspaper articles, and conversations. The second key dimension of this study examines the translation of decisions from the aforementioned debate – it is significant that modernisation policies have already been shaped though the debate is ongoing – into the delivery of education. Thus, the study focuses both on curriculum policy as well as pedagogic strategies. Finally, the third key dimension focuses on the role of the teacher as a mediator. Here, the inquiry focuses on how teachers manage the tensions. The primary purpose of this research is to contribute to our understanding of changes in Bhutan’s education policy and curriculum (1990-2010), which charge the education sector with supporting the continuity of tradition and mediating the tension between tradition and modernisation. There is a growing body of literature that examines Bhutanese discourses on tradition, culture, and modernisation of Bhutan’s education sector (see Phuntsho, 2000; Roder, 2012; Ueda, 2003; Wangyal, 2001; Whitecross, 2002). However, despite the comprehensive education reforms currently underway which position teachers at the centre of a number of initiatives (VanBalkom & Sherman, 2010), a gap exists in available studies that bring the voices of teachers to the fore. Given that teachers occupy a central role in the education system and that the implementation of curriculum innovations succeed ‘only when the teachers concerned are committed to them and especially, when they understand as well as accept, their underlying principles,’ (Kelly, 2009:15) this study is an exploration of interplay between policy and practice and considers teachers as the focal point. This research was conducted in 2010 and 2011 in the Thimphu and Paro dzongkhags. It included semi-structured interviews with 9 prominent policy makers and politicians, 11 education leaders, and 51 middle secondary school teachers, 7 of which were observed. More specifically, this study tells the stories of individuals who were involved in the modernisation of the national system of education from its inception in the 1960s and uncovers the experiences of a younger generation of educators. Overall, the findings of this study reveal that in Bhutan, traditional and modern epistemologies are strong currents that converge and intermingle. However, at particular points of intersection, they flow in two competing directions. Education stakeholders are thus positioned at a critical juncture where different knowledge ‘flows’ (Appadurai, 1996) converge and diverge, generating fracture lines and, at times, hindering the possibility of balance. The participants in this study revealed a range of complex and contradictory voices as many attempted to reconcile the evident tensions.

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 thesis argues that the state apparatus has failed to provide Africans with a culturally compatible form of governance. The state is a product of colonial origin, and thus, has failed to resonate with Indigenous African spirituality, moral consciousness or political tradition. By grounding my argument in the Eritrean context, I make the case that the Eritrean state – not unlike other African states – is failing in three fundamental ways. First, it is oppressive towards Indigenous institutions of governance, particularly the village baito practiced in the rural highlands of Eritrea. Second, the state promotes a national identity that has been arbitrarily formed and colonially imposed in place of Indigenous ones, such as those formed around regional or linguistic groupings. Lastly, because the Eritrean state is a rather new phenomenon that suffers from a crisis of legitimacy, it inevitably falls back on processes of violence, coercion and control to assert its authority.

This thesis argues that the state apparatus has failed to provide Africans with a culturally compatible form of governance. The state is a product of colonial origin, and thus, has failed to resonate with Indigenous African spirituality, moral consciousness or political tradition. By grounding my argument in the Eritrean context, I make the case that the Eritrean state – not unlike other African states – is failing in three fundamental ways. First, it is oppressive towards Indigenous institutions of governance, particularly the village baito practiced in the rural highlands of Eritrea. Second, the state promotes a national identity that has been arbitrarily formed and colonially imposed in place of Indigenous ones, such as those formed around regional or linguistic groupings. Lastly, because the Eritrean state is a rather new phenomenon that suffers from a crisis of legitimacy, it inevitably falls back on processes of violence, coercion and control to assert its authority.

Over the past decade, the Ontario Ministry of Education has committed to increase relevant teaching material for Indigenous students. While seemingly significant, a mere “increase” in “Indigenous content” is not enough to combat the racist and colonial mentality inherent within the Ontario history curriculum. Canadian history is steeped with idealistic, imperialist discourses organized around keywords such as peacekeeping and multiculturalism, as well as progress, development, identity, and nation building. The latter serve to not only erase, but also to legitimize the atrocities of Canada’s colonial past. At the 2009 G20 meeting, Prime Minister Stephen Harper stated, “Canada has no history of colonialism.” In keeping with scholars such as Smith and Alfred and Corntassel, I argue that not only does Canada have a history of colonialism, but the mainstream curriculum must be decolonized if Canada is to move towards an equal and just society. The theory guiding this research is decolonial theory. In addition, Fairclough’s conceptualization of Systematic Textual Analysis provides the methodological basis for this project. I analyse three textbooks approved by the Ontario Ministry of Education for the grade ten history curriculum, as well as supplementary curriculum documents. Considering two objectives, change and a colonial mentality, I find only modest change between 2000, 2006, and 2008 in Indigenous content in the curriculum. Further, a colonial mentality continued to be deeply entrenched within all three textbooks and the history curriculum itself. This research seeks to open up the questions and responsibilities pertaining to the wrongs of the past and contribute to the burgeoning field of decolonized knowledges and education. / Graduate