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Every week that goes by, the more refined my inquiry topic seems to become. It first began as a question that pointed out the harmful relationship between Western education and First Nations’ People. My question at first was: “How Have Western Discourses Within Canada’s Education System Failed the Aboriginal Student?” This question contained no optimism. I didn’t want my inquiry project to be another “what have we done wrong” or “it is all your fault” type of project. Therefore, my question changed and became more focused on how decolonization of the education system can play a role in supporting the Aboriginal learner. This approach reflected a more hopeful and proactive inquiry project.

Changing my question’s approach lead me to explore decolonization a little more in depth, and what exactly it means. Understanding power relations and social locations were very key for me at this point. Finally, this week, my project has lead me to a place that is even more specific. This week I found myself exploring the importance of beginning the decolonization process by learning to decolonize oneself. Within Paul C. Gorski’s article “Good Intentions Are Not Enough: A Decolonizing Intercultural Education,” I am learning more and more that decolonization within the classroom begins with awareness and education on the teacher’s part. Therefore, At the moment, my project is taking a turn towards decolonizing oneself as an educator to be an integral and beneficial approach to decolonizing the education system. This self awareness is vital to decolonization.

I am really happy with the direction my inquiry project has taken. It began with a very wide and pessimistic lens exploring the ways education has failed Aboriginal students, and has lead me to a very particular location of learning the importance of decolonizing oneself in order to begin decolonizing the educational systems in which we teach.

There are great ethical dilemmas involved in representing others, particularly marginalized others. Linda Alcoff writes that many people believe that when speaking for others so, no matter how well-intentioned the speaker is, can inflict discursive violence on those being represented. Although many believe that speakers can only speak for groups that they are a part of, Alcoff explains that this approach is problematic because it is near impossible to sort people into neat groups–as a woman can I speak for all women? Or does race, class, sexuality, etc., restrict who I can speak for. Others believe that the solution is to abstain from speaking for others altogether; they believe that because everyone’s social location is different, one can only speak for oneself. Alcoff claims that taking this approach is politically irresponsible as it allows oppressive discourses to go unchallenged, allows speakers to ignore their own privilege, tends to make people not accountable for what they say, and makes advocacy and coalitions impossible.

Therefore, Alcoff concludes her article by offering four considerations for speakers before speaking for others, which I find highly valuable to consider within my own project of inquiry.

1) Resist the urge to speak–“If one’s immediate impulse is to teach rather than listen to a less-privileged speaker, one should resist that impulse long enough to interrogate it carefully” (Alcoff, Speaking For Others, pp. 24)

2) “Interrogate the bearing of our location and context on what it is we are saying, and this should be an explicit part of every serious discursive practice we engage in” (Alcoff, Speaking For Others, pp. 25)

3) Remain open to criticism

4) “Analyze the probable or actual effects of the words on the discursive and material context” (Alcoff, Speaking For Others, pp. 26).

An article by Linda Alcoff addresses the problem with speaking for others. My inquiry heavily revolves around decolonization of the education system, but as a non-Indigenous woman, am I able to speak on behalf of them? How can I speak for a community that I am not apart of?

Often the result of well-intentioned attempts to bring the voices of oppressed and marginalized groups into the conversation, when it comes to generating counter-discourses that challenge rather than extend existing constellations of power, “only those directly concerned can speak in a practical way on their own behalf” (Alcoff, Speaking for Others, pp.18).

To recognize that there is a problem with speaking for, or representing others, stems from two connected points. First, that a speaker’s location is significant and second, that certain privileged locations are discursively dangerous. According to Alcoff, both speaking about and speaking for others is problematic, namely because these both engage in the act of representing others. So how does one help, without contributing to the problem? Currently, this is where I’m at.

Decolonization of the education system is pertinent for our future generations’ success, both First Nations’ and non. Take, for example, a lesson that many students have done, which is making Totem poles out of toilet paper roles. To many, this seems like a fun and interactive way for children to learn more about First Nations’ culture. However, in reality, this lesson is perpetuating stereotypes and marginalizing First Nations’ culture to the extent of diminishing it to toilet paper rolls.

We were shown this lesson in one of our Aboriginal Education classes. It explained how students can replicate “Indian” totem poles by drawing symbols relating to nature and people on them. First and foremost, the vocabulary used throughout the lesson was appalling. The term “Indian” was used as a classifying term for the First Nations’ People; a term that is vastly outdated and politically incorrect. The inaccuracy of the term “Indian” perpetuates colonial knowledge by denying the First Nations’ People the respect they deserve to be addressed in the correct manner. As well, the portion of this lesson where students are able to “make their own symbols” to decorate their totem poles is very disrespectful. In First Nations’ culture, the symbols found on totem poles each possessed a very special meaning in their culture, and the misuse of these symbols can be interpreted as a sign of disrespect. In an effort to strengthen the process of decolonization, symbols should not be “created” for the use of decoration, but rather properly studied and understood. As a Canadian woman who is pursuing a career in the academic world, I believe the classroom dynamic must change in order to put a stop to the detrimental effects the colonialist education system is having on First Nations’ knowledge.

To many, literacy simply means being able to read and write. However, there are many more types of literacy. What is a particular area you have a substantial amount of knowledge in? Take a peek at mine: