Sensory ways to indigenous multimodal literacies : Hands and feet tell the story

This chapter reports original research that asks the question: What are the ways of knowing, being, and communicating that are valued and practiced in Indigenous communities? Literacy curricula, internationally and nationally, typically do not take into account the multi-sensorial dimensions of non-Western forms of representation that go beyond narrow conceptions of print. For example, literacies are often conceived as drawing on print, visual, spatial, gestural, and audio modes, but the role of haptics and locomotion has typically received little attention. This chapter highlights examples of the multi-sensoriality of Indigenous literacies observed in participatory community research with an Indigenous school. It extends recent theories of sensory studies in the history and cultural anthropology of the senses, applying these principles to literacy education. Sensory literacies is a theoretical perspective that gives priority to the sensorial dimensions of the body and its role in communication in literacy practice, because without a sensing body, we cannot know about or communicate with the world. The data demonstrates how the forgotten role of the hands and feet in dominant theories of communication is central to Indigenous identity and literacies. Written by a white academic with an Indigenous researcher, the chapter problematises the privileging of narrow, logocentric, and Western forms of literacy and its implications for rethinking the role of the whole body in literacy and the literacy curriculum for Indigenous students

Ethnic-Racial Socialization in Early Childhood: The Implications of Color-Consciousness and Colorblindness for Prejudice Development

This chapter outlines how early childhood teachers can bring children into conversations surrounding race and racism by drawing on literature on how parents of color discuss these topics. Although educators’ practices surrounding race and racism remain largely unexplored, decades of developmental psychological research indicate that parents of color engage in ethnic-racial socialization practices that are beneficial for children (Hughes et al., 2006). The established dimensions of parental ethnic-racial socialization include (1) cultural socialization, or teaching children about their ethnic heritage and instilling ethnic pride; (2) preparation for bias, or teaching children about racism and preparing them to face discrimination; (3) promotion of mistrust, or warning children about the need to distance themselves from other racial groups; and (4) egalitarianism, or emphasizing the similarities between and equality of all races (Hughes et al. 2006). One consideration to take into account from a developmental perspective is that children’s level of cognitive development impacts how they interpret messages about race. This chapter draws a link between parental ethnic-racial socialization and extends this body of work to school settings, with a focus on teachers. The ideologies of colorblindness and color-consciousness are discussed throughout

Participation in biocultural diversity conservation : insights from five Amazonian examples

Unidad de excelencia María de Maeztu CEX2019-000940-MThe past three decades have seen the emergence of myriads of initiatives focused on conserving, revitalizing, and maintaining Indigenous and Local Knowledge (ILK) as part of biocultural approaches to conservation. However, the extent to which these efforts have been participatory has been often overlooked. In this chapter, we focus on five prominent ILK conservation initiatives in the Amazon Basin to examine the participation of Indigenous Peoples and Local Communities (IPLCs) in ILK conservation. Our review illustrates several examples of ILK conservation initiatives offering substantial opportunities for meaningful IPLC participation over the long term. Overall, our case studies suggest that the development of robust and inclusive decision-making processes is essential to optimize IPLC participation in ILK conservation, thereby increasing the legitimacy of these initiatives. Our review is not an exhaustive account of the breadth and depth of all initiatives promoting participatory biocultural conservation in this region, but it illustrates that there are many strategies that can help foster IPLC engagement and lead the participatory turn in biocultural conservation

On Settler Notions of Social Justice: The Importance of Disrupting and Displacing Colonising Narratives

Universities have a unique responsibility to social justice with Aboriginal peoples. Yet settler privilege is evident in how teaching standards and research funding are determined predominantly by government, delivered and driven by universities born out of dispossessing colonisation. Consequently, research projects intended to disrupt/displace settler narratives of social justice run the risk of being sucked back into the mainstreamed system (Castagno, Educated in whiteness: Good intentions and diversity in schools. Minneapolis: Minnesota University Press, 2014; Ladson-Billings and Tate, Toward a critical race theory of education. In A. Dimon & C. Rousseau (Eds.), Critical race theory in education: All God’s children got a song (p. 1130). New York: Routledge, 2006), perpetuating university privilege rather than fulfilling the university’s social justice responsibilities. This chapter explores ways universities can work alongside Aboriginal peoples and communities. Drawing on the Arendtian idea of responsibility, the authors ask: could universities better engage in social justice with Aboriginal people if responsibility meant the welcoming of initiatives that might challenge the university and its traditions