Throughout the website and the provided content, the terms Decolonization and Indigenization are often used. In order to understand the content it is important to explain what is meant with each of these terms. Below we provide a base definition as well as group interpretations and learning of the terms.
The first definition to introduce us as a class to the topic was the following: “Decolonization is the process of deconstructing colonial ideologies of the superiority and privilege of Western thought and approaches. On the one hand, decolonization involves dismantling structures that perpetuate the status quo and addressing unbalanced power dynamics. On the other hand, decolonization involves valuing and revitalizing Indigenous knowledge and approaches and weeding out settler biases or assumptions that have impacted Indigenous ways of being. For non-Indigenous people, decolonization is the process of examining your beliefs about Indigenous Peoples and culture by learning about yourself in relationship to the communities where you live and the people with whom you interact” (Cull et al., 2018).There are various key concepts and complex processes involved in this definition. Due to the experiences of the last months, our perspective and definition on decolonization has altered in many different ways. Altogether, we understand decolonization as a complex process that simultaneously works on deconstructing and dismantling colonial power structures that are still in place, while also decolonizing oneself. By this, we mean to decolonize our minds which means to question the ways we think, the values and judgements we hold and act by which reflect our perspective of the world. As these assumptions are challenged and dismantled they create spaces for reflecting and re-learning.
Throughout this course we have discussed a variety of ways in which decolonization and indigenization manifest. For example, processes of language revitalization focus on the fact that a significant component of colonization was the systematic silencing of Indigenous individuals through preventing the uses of their languages. Language revitalization programs, such as Rosetta Stone’s Ojibwe online learning program, aims to help this vital component of Indigenous culture and the ways of knowing encoded in the languages to survive. Another example are seed keepers which are another embodiment of decolonization and indigenization, in which they play a crucial role in preserving biodiversity and ensuring food security in diverse communities. A significant component of colonization was the systematic homogenization of land, tradition and biodiversity. Traditional medicine is another component of decolonization, and involves the recognition of relationships with the land as crucial to indigenous healing; one facet of traditional medicine used by several tribes is the Medicine Wheel.
There is also, of course, the decolonization of education itself, both for the youth and in higher education. This is especially important considering the actions of colonialism carried about by boarding schools and residential schools in Turtle Island under the guise of education. Although this process is too broad to be summarized in a satisfactory way in one sentence, it in essence involves being critical of the ways of knowing and learning upheld in Western institutions and dismantling those that perpetuate colonialism.
When we asked students in our class what decolonization means for them, they responded with a variety of definitions that included a combination of the following words: Unlearn, reflect, love, respect, curiosity, patience, discomfort, power, learn, anger, bridging between worlds, compassion, acknowledge, and many more. Some of these responses are collected in the short video below that collects some of these responses.
Meanwhile, the idea of indigeneity is highly complex, as explained by scholars like Guenther (2006). It is challenging to define briefly due to its historical and situational nuances. Indigenization refers to the “process of naturalizing Indigenous knowledge systems and making them evident to transform spaces, places, and hearts” (Antoine, et al. 2018). Indigenization does not necessarily entail the replacement of Western knowledge with Indigenous knowledge, nor attempt to meld the two, but the intentional and conscious braiding of two distinct knowledge systems in a way that allows both to be understood and valued equally. Indigeneity is a legal and political tool to assert the rights of indigenous people and gain recognition. It involves self-identifying groups fighting for political rights, land, and recognition within modern nation-states while resisting colonial and neo-colonial influences. The concept is critical for advocating for the rights of indigenous communities and emphasizing the importance of identity, self-representation, and cultural and historical acknowledgement in their pursuit of autonomy and sovereignty. When it comes to the relationship between Indigenization and Decolonization, they are generally thought to be two distinct but inherently intertwined processes, where one cannot happen without the other. Decolonisation involves dismantling colonial influences; Indigenization represents the reintroduction of Indigenous elements, moving beyond mere recognition to substantively transform practices and structures. This process rebalances power, restoring control to Indigenous peoples and elevating Indigenous knowledge systems to a status equal to Western ones (Tuck & Yang, 2021). However, it is crucial for non-Indigenous individuals engaging in Decolonization and Indigenization to navigate the delicate boundary between genuine engagement and cultural appropriation, seeking diverse guidance to ensure respectful and authentic interactions.
References
Antoine, A., Mason, R., Mason, R., Palahicky, S., & De France, C. R. (2018, 5 september). Indigenization, Decolonization, and Reconciliation. Pressbooks. https://opentextbc.ca/indigenizationcurriculumdevelopers/chapter/indigenization-decolonization-and-reconciliation/#:~:text=Indigenization%20is%20a%20process%20of,together%20with%20Western%20knowledge%20systems
Cull, I., Hancock, R. L. A., McKeown, S., Pidgeon, M., & Vedan, A. (2018, 5 september). Decolonization and Indigenization. Pressbooks. https://opentextbc.ca/indigenizationfrontlineworkers/chapter/decolonization-and-indigenization/
Defining Decolonizing and Indigenizing | Queen’s University. (z.d.-b). https://www.queensu.ca/indigenous/decolonizing-and-indigenizing/defintions
Gaudry, Adam, and Danielle Lorenz. “Indigenization as Inclusion, Reconciliation, and Decolonization: Navigating the Different Visions for Indigenizing the Canadian Academy.” AlterNative: An International Journal of Indigenous Peoples, vol. 14, no. 3, July 2018, pp. 218–27. https://doi.org/10.1177/1177180118785382
Karanja, Wambui. “Land and Healing: A Decolonizing Inquiry for Centering Land as the Site of Indigenous Medicine and Healing.” Decolonizing the Spirit in Education and Beyond, Springer Link, 2019, pp. 45–61, https://doi.org/10.1007/978-3-030-25320-2_4.
“‘Not Just Words’: As First-Language Ojibwe Speakers Dwindle, a Look inside Efforts to Save the Language.” CBS News, 12 Mar. 2022, http://www.cbsnews.com/minnesota/news/ojibwe-language-rosetta-stone/.
Tuck, E., & Yang, K. W. (2021). La descolonización no es una metáfora. Tabula Rasa, (38), 61-111.
Stolen Lives 