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In 2019 the Budj Bim cultural landscape in south western Victoria was listed on the World Heritage Register. It is significant firstly for the Gunditjmara people as a culmination of regaining control over their traditional lands and international recognition of their unbroken connection with the land extending back tens of thousands of years. It undermines a longstanding distinction made in heritage assessment between tangible (material) and intangible (immaterial) categories by instead seeing these as interdependent and 'constitutive entanglements' of everyday life. The corresponding distinction too often made between the built and the natural environment has resulted in a disproportionate acceptance that associates built environment heritage with European or Western societies and identities natural environmental heritage with Indigenous landscapes. Introducing a socio-material perspective where these formerly separate categories are seen as interdependent enables a new mode of understanding cultural connection to the land that is potentially transforming. Finally, it is significant as an exemplar of Indigenous led heritage work that brings together political struggle and advocacy, history work, and in the process creates new knowledge.

This reflective essay addresses the nexus of two recent events in the United States: (1) the public scrutiny of the relationship between land grant universities and the expropriation of Indigenous lands and (2)the often uncritical and rapid uptake of settler land acknowledgments at public college and university events. We argue that written land acknowledgment statements need to accompany actions that align with declarations of respect and honor. Specifically, we offer readers three concrete ideas through which institutions may further land acknowledgments: challenging their historical legacies, fostering meaningful partnerships with Native Nations and Indigenous Peoples, and materializing resources for this highly underserved, long-neglected, often ignored community.

From its conception in Australia, subject 'English' has been considered central to the curriculum. The English literature strand in the curriculum does not stipulate specific texts but is more explicit regarding what should be considered as an appropriate 'literary text'. Curriculum documents emphasise the need for texts to have cultural and aesthetic value whilst suggesting that English teachers include texts that are chosen by students, texts from Asia, and texts by Aboriginal and Torres Strait Islander authors. Despite this, the influences of British colonisation manifests in Australian English teachers' text selection as they continue to choose texts from the 'canon'. This paper is framed by Rigney's principles of Indigenism and Indigenous Standpoint Theory (1999; 2017) and will draw on my own lived experience -- as an Aboriginal student, English teacher, and now researcher -- to examine the presence of colonialism in English and the consequent subordination of Indigenous perspectives. This paper will suggest some of the ramifications of prioritising colonial texts while teaching and learning on Aboriginal land and investigate how the construction of subject English could feel assimilative to Indigenous people. I will explore this by using my own experience of learning William Shakespeare's 'Othello' as a student and of teaching Doris Pilkington's 'Follow the Rabbit-Proof Fence' as a teacher as examples.

As in many countries, for decades in Aotearoa (New Zealand), we have heard the story of the Pacific and Maori achievement gap in mathematics. This has become a widely accepted part of beliefs constructed across multiple communities about students and schools and who can do and learn mathematics successfully. A common response by policy makers and educators alike is to fix the problem of those deemed academically bleak by putting in place a range of interventions. In this article, we challenge the positioning of Pacific students as a problem to be fixed and instead focus on how we can address the practices inherent in historical forms of institutionalised racism related to colonisation. We use an Indigenous research model - Tivaevae - to develop an exemplary case study of the teachers and students from one low socio-economic urban school as they were involved in conscientisation and the reconstitution of educational practices to privilege indigenous knowledge systems. The findings highlight one model of how teachers and students can change institutionalised Western world practices in the mathematics classroom. We argue that the shift to honouring indigenous knowledge systems and a strength-based approach provided opportunities for Pacific students to learn mathematics in ways that supported them to build strong mathematical dispositions, and rather than being assimilated, retain their cultural identity.

Families engage in a range of cultural practices in their everyday lives that shape children's early literacies. Given the growing number of children who are living outside the country of their birth or their parents' birth, more research is needed to highlight the under-recognised literacies of young children shaped by their family cultural practices and immigration experiences. This year-long qualitative study in an Aotearoa New Zealand playgroup explored how newly settled families worked to sustain their cultural practices and supported their young children's understandings of new cultural norms in the context of immigration. Qualitative data collection methods included participant observation in the playgroup and photo-elicitation and semi-structured interview conversations in family languages. Findings highlight family aspirations and tensions regarding children's participation in family cultural practices over time, sustaining family languages once children transitioned to school, and notions of belonging. Family participation was integral to interpreting children's meaning-making in the playgroup, including how children flexibly navigated language differences and unfamiliar cultural practices. This study highlights the importance of learning from families about the linguistic and cultural resources young children draw on to represent, communicate and belong in a new country.

This article provides an exploratory case study of place-based pedagogy developed in partnership with Every Campus A Refuge (ECAR) at Guilford College. ECAR is the first initiative of its kind to mobilize college and university campus resources to provide housing and other forms of assistance to refugees seeking resettlement in the institution's local area (within and beyond the institution's physical borders). ECAR is transforming refugee resettlement in the United States as it also transforms our understanding and teaching about the issues faced by these communities and the role of post-secondary educational institutions. Through ECAR's commitment to "compassionate hospitality and radical accountability" (Every Campus A Refuge, n.d.), campuses undergo transformations that blur the boundaries between campus and community and redefine the notion of "place" for students and community members. This article examines how place-based initiatives at resettlement campuses, such as ECAR in Greensboro, impact student experiences and learning. We present an analysis of survey data collected from students who participated in the ECAR minor and analyze their responses. This data indicates that the academic program's place-based pedagogy (1) provides students opportunities to learn about what forced displacement is and why it happens; (2) centralizes the voice, agency, and perspectives of the individuals who experience forced migration and resettlement; (3) emphasizes how we can collectively organize and advocate to address the problems of forced displacement and resettlement. In this way, the minor is helping students engage in the work of principled problem-solving in refugee resettlement through specialized course offerings and place-based pedagogy. The paper concludes with challenges and opportunities for campuses interested in adopting this place-based refugee resettlement program for their colleges/universities. It also discusses pathways for further research and pedagogical innovation.

Learners' underperformance in primary schools in informal settlements is a concern worldwide. Families living in urban informal settlements of Windhoek, Namibia face overwhelming social and economic challenges, which affect children's academic performance. A qualitative inquiry was informed by Bronfenbrenner's ecological theory with reference to the microsystem, mesosystem, and the exosystem, which emphasizes the complex interactions between individuals and their environment. Three primary schools were selected in the informal settlements of the Khomas Region, Windhoek, Namibia and a purposive sample of participants was chosen comprising school teachers, principals, school board chairpersons, parents, and Grade 7 learners. Data were collected by semi-structured individual interviews and analyzed according to themes. Findings indicated that challenges in the microsystem (poverty and socio-economic context), mesosystem (parental engagement and peer pressure), and exosystem (school infrastructure) were the main contributory factors to poor learner performance in the selected schools. The interconnectedness between learners and their ecological systems and how these systems interact have a direct bearing on learner performance.

Young adult refugees have suboptimal primary care use, including having a regular provider and engaging with a regular source of care for primary and preventive healthcare needs. Our purpose was to understand how young adult refugees (ages 18-29 years) resettled to the United States understand and experience primary care. We conducted 23 semi-structured interviews with young adult refugees and explored their ideas about and experiences of key characteristics of primary care. Emergent themes were synthesized. Young adult refugees reported a lack of an understanding of the idea of primary care. However, they also described the lack of accepted key components of primary care, such as being the first contact and providing continuity, coordination and comprehensiveness. The importance of developing an ability to ask questions, get answers and feel empowered was a facilitator of primary care successes. Young refugees lack access to healthcare that exemplifies quality primary care. Improving understanding of the primary care model and its value as well as increasing access and ease of engagement could improve primary care engagement for young adult refugees.

Forest landowners are an important target audience for many state Extension programs. Acknowledging the differences and associations between landownership values, characteristics, and educational preferences of forest landowners should lead to improvement of educational programs and ensuring that educational needs are being met. Through an internet-based survey of forest landowners four distinct landowner typologies were identified based on respondents' reason for owning forestland. Results also identified the educational needs and barriers to meeting these needs for the landowners. Creating typologies based on attitudinal responses will allow for a more focused approach to developing educational products and services to meet landowner needs.

This paper reveals the journey of two settler-researcher-educators supporting learning in preparation for Carey Newman's Witness Blanket Art Exhibit. Invited to create curriculum for students and educators of K-12 who would visit the exhibit, the authors describe co-curricular making as a living, re-generative, re-cursive experience. The learning alongside diverse perspectives of educators and community partners in circle--including Syilx Okanagan, School District, Art Gallery, Museum, and University-led to reconsidered understandings of co-curricular making. Relational commitments that invite co-curricular engagement with the Witness Blanket foreground Syilx Knowledge toward resisting colonial ways, and supporting tmix[superscript w], the life forces of Syilx Okanagan Territory.

The development of the American higher education system is one of the defining moments in U.S. history. However, as the land was sold and colleges were established, the Indigenous people were displaced, converted, and erased. Colonization and Indigenous erasure persists to this day by means of low funding for reservations and minimal education about this population. When Indigenous peoples are seen as an "extinct, or dying, community," it implies they do not need acknowledgement (Masta, 2018, p. 830). This lack of recognition leads to little to no preparation for colleges to recruit Indigenous students, and also limited resources to help them be successful if they are accepted and enrolled. If future generations of Indigenous students continue to be underserved, the cycle of invisibility will be perpetuated. With theories like tribal critical race theory, funds of knowledge theory, and cultural wealth theory as frameworks, institutions could offer appropriate wellness support and academic resources. Setting this population up for success would lead to increased retention and persistence rates, which could further lead to greater representation of Indigenous faculty and staff on college campuses. This paper will explore key differences between higher education institution types and how all institutions can work together to best care for and support Indigenous students.

Improving post-secondary outcomes and retention of Indigenous students may require interventions such as culturally appropriate mentorship. "Mainstream" mentorship perspectives and practices developed within places of Western education and employment may be limited in their ability to address the unique cultural considerations and experiences encountered by Indigenous peoples. Providing Indigenous and non-Indigenous mentors with a model of Indigenous mentorship may improve their ability to engage in culturally appropriate practices. In this paper, we review the literature on mainstream perspectives and practices of mentorship, their limitations when it comes to mentoring Indigenous peoples, and present our arguments for the need for mentorship models that address the unique needs of Indigenous peoples. [Articles in this journal were presented at the University of Calgary Conference on Postsecondary Learning and Teaching.]

A workshop in environmental sustainability was organized to develop the skills and competencies in mitigating climate change, adapting climate risk management, managing waste, adapting sustainable human settlements and using sustainable transport, and developing skills of reducing CO2 emissions, and conserving energy and ecosystem, & educating people. The study aimed to compare current opinion of participants in environmental sustainability. After a short notification in the print medias and websites; students, teachers, and local people expressed their interested and joined in an environmental sustainability workshop organized in the Department of Education, Assam University, Silchar, India. Non-parametric Kruskal-Wallis H test used to assess the mean differences in the opinion of the participants in environmental sustainability. It resulted that the participants who were actively participated have no differences in their opinion in skills and competencies in mitigating climate change, adapting climate risk management, managing waste, adapting sustainable human settlements and using sustainable transport, and developing skills of reducing CO2 emissions, and conserving energy and ecosystem, & educating people.

This article takes a scholarship of teaching and learning approach to improve the authors teaching about Indigenous content as non-Indigenous teacher educators. It explores how they attempted to incorporate Indigenous content and teaching practices into multicultural education classes and then reflect on how they could have improved their teaching practice. Both authors provide their unique positionality which provides context which is essential to consider when doing equity-based work such as teaching about/with Indigenous communities. The authors discuss their teaching experiences after they occurred with one another and then engage in an exploration via literature on teaching about Indigenous content. The outcomes of two years of co-reflection and analysis of the literature are shared in this article in hopes to help guide both the authors and other non-Indigenous instructors on how to improve their teaching and learning about Indigenous content in courses. The findings stress the importance of (1) acknowledging land as a conduit for domination, (2) recognizing all who teach us, and (3) Indigenous guest lecturers and intergenerational learning.

Extension is not equitably serving Indigenous communities due to the effects of colonization in the Land Grant System, a lack of funding, and a lack of understanding of the needs of Indigenous communities. The concept of food sovereignty offers a way to create meaningful educational programming and, despite the inequitable access to services, there are some Extension educators that collaborate with Indigenous communities. To understand these collaborations, I investigated the Western Region of Extension through an interview study. The interviews revealed that educators are facilitating programs having to do with food sovereignty that meet communities' goals and respect Indigenous sovereignty.

Communication is the most powerful tool we have to challenge the plague of invisibility impacting our Indigenous communities. As we continue to challenge the diversity, equity, and inclusion initiatives touted by our institutions, we need to move beyond mission statements to "motion" (i.e., action required for meaningful transformation to take place) (Qassataq, Iñupiaq, 2022). To call attention to and name the silencing of language and knowledge systems outside of Western Mainstream English (WME), the present paper proposes the concept of Communication Action Statements (CAS). Based on place and space, CASs recognize, label, and affirm the negative effects of WME, as well as call attention to the silencing associated with the reinforcement of WME as the ideal form of communication. Moreover, CASs seek to normalize other knowledge systems outside of the rigid Western model that defines higher education. In conjunction with CASs, to initiate "motion," we provide four strategies to take action to move beyond acknowledgment and challenge the Communication discipline to continue working to decenter whiteness.

Language proficiency testing has long played a role as both facilitator and barrier in global migration. This paper outlines how Canada and other traditional migrant destination countries use English-language proficiency testing for immigration, asylum and resettlement, and citizenship. It identifies commonalities between these three related areas of migration and the covert values that are often embedded in the required test scores. It identifies different approaches for conducting research under the umbrella of Shohamy's (2001) "Critical Language Testing" and concludes with language testing research and advocacy suggestions specific to the Canadian context.

From the rallying call of the USA's Black Lives Matter movement, three Australian university teacher educators present perspectives on First Nations dance in the school curriculum. The Australian education system has emerged from the devastating impact of European colonisation upon the continent's First Nations peoples resulting in trauma, resistance, and resilience. Theory/praxis approaches to matters of Indigenous marginalisation within the school system are presented in relation to the context of public interest in "truth telling" about past colonial injustices. We draw first upon genealogical research to track the prohibition of Aboriginal dance in schools from the early years of colonisation to the later "White Australia" policy until now. Next, the complexities of embedding a new Aboriginal and Torres Strait Islander Histories and Cultures' Cross-Curriculum Priority are considered. Third, we explain research into teachers' enactment of First Nations dance in schools. Finally, a summary suggests ways forward from past wrongs.

This paper describes the findings of an exploratory study for a pilot program in teacher education that employs contemporary Indigenous art as a forum for increasing and enriching teacher confidence and agency in the meaningful inclusion of Indigenous content across K-12 curriculum. Building on a model of transformative education through dialogue, the phenomenological process for engaging with art presented in the pilot workshop asked participants to question not only their own assumptions about Indigenous art and artists, but also to examine assumptions about themselves within education. As such, the phenomenological depth of art explorations provides a mechanism for developing decolonial literacy, a pedagogy for antiracist and transformative education (Bacon, 2015; Curry-Stevens, 2007), and a means of creating ethical space (Ermine, 2007). Our question as researchers explores how the approach of looking at contemporary identity-based Indigenous art in the context of a larger dialogue around the colonial construction of Indigenous identity supports and encourages the sensitive inclusion of Indigenous content in school curricula. Our findings suggest that looking at the self-representations of contemporary Indigenous people can open up a dialogic space between settlers and Indigenous people in ways that encourage student teachers to think more deeply about their relationship with Indigenous peoples and how they might engage in a more inclusive curriculum with their own students.

Ethiopia and Sudan are only the latest cases in more than 20 African countries that have burst into civil wars over the last 40 years. Tribalism is viewed as a leading cause of the conflicts in Africa. The overall objective of this paper is to determine how the educational systems of Africa might be reformed along the lines of sociological thinking and harnessed into a mitigative force against the retrograde effects of tribalism. I propose that Benedict Anderson's concept of imagined communities, which argues that all identities are socially constructed, will have a detribalising effect on African children if deployed in school history textbooks. The rationale is that atavistic tribal sentiments stem from false beliefs about the importance and sacredness of each tribe as indoctrinated by elders. The puncturing of the myths surrounding the sacredness of the origins and greatness of the tribe through the concept of imagined communities would lead to disillusionment about tribal distinctiveness and significance. This conceptual paper adopts an autoethnographic qualitative methodological approach. It augments the researcher's lived experience with the analysis of history and the literature to understand the intellectual potential of the concept of imagined communities to detribalise African children. The failure to stem tribalism in Africa stems from the failure of the school system to expose African children to critical thinking about tribal narratives. African and Africanist sociologists have already revealed the myths of our tribal distinctions. However, this study is the first to focus on African children in the classroom exposed to detribalisation in light of the concept of imagined communities.

This paper asks how can we as geographers, occupying positions of relative privilege but also beholden to institutions entangled with legacies of colonialism and ongoing colonization, find and embody our responsibilities to Indigenous people and nations and contribute to decolonization within and beyond the academy? We begin by reflecting on Doreen Massey's (2004) theorization of geographies of responsibility and critiques of it in the intervening years. We then engage with important considerations including the politics of recognition, relational grammars of settler colonialism and Indigenous notions of relationality. To avoid the traps of recognition politics, which often foreclose the more transformative possibilities of responsibility, we propose ways of taking of decolonial responsibility in our teaching, research and professional service. While we cannot provide simple solutions to the difficult challenge of pursuing decolonization in the academy, we believe that centralizing and prioritizing relationships of responsibility to and through place in support of resurgent Indigenous nationhood is required to avoid the denuding, individualizing process of colonial recognition and superficial performative decolonisation.

This article examines the ways in which the University of Birmingham assisted refugee academics and students from Nazi Germany and other Nazi occupied countries across Europe between 1933 and 1945. It draws on the university's rich but underused archives to explore institutional policy and to assess the influence of individual staff members in driving it. As a case study it examines and evaluates the role played by a British provincial university in supporting displaced academics before the Second World War and refugee students during the war. Analysis of the primary source material reveals the importance of personal connections and the agency of individual university staff in helping refugees. This study aids our understanding of the roles played by British universities in helping displaced scholars and identifies areas for further research.

The history of higher education in the United States is deeply rooted in colonialism. The communication discipline and the field of communication, teaching, and learning find themselves unable to completely sever their ties to settler/colonialism, white supremacy, and other dehumanizing ideologies. As the authors navigate the complexities of settler colonialism within the framework of university institutions, it becomes imperative to chart a course towards decolonial futures. The first area the authors suggest is expanding land-based pedagogy across the discipline. All too often, the authors see communication theory and pedagogy being conceptualized as separate from the body, land, water, and sky. These erasures have real materials consequences for historically marginalized communities. The embodiment of theory urges a shift towards centering the lived experiences and perspectives of Indigenous communities who have, for generations, articulated these connections. Embracing these future directions can pave the way for more equitable and inclusive educational practices. Second, the authors argue institutions of higher education should work to articulate a language of reconciliation with their colonial legacies. Part of this work is in identifying and eliminating those practices that support ongoing harm and erasure of Indigenous people and their ways of knowing.

Policies of dispersal are increasingly favoured internationally for the resettlement of refugees and asylum seekers. With forty percent of the world's forcibly displaced people being school-aged children, the dispersal of refugee-background people into regional areas means that rural schools are central sites of community response to refugees. Little is known in published research about how rural schools engage in refugee education within the policy context of 'dispersal'. This review of relevant literature examines the educational dimensions of dispersal policies, drawing on research in Australia, Canada, the United Kingdom, the United States and Sweden. Research linking refugee resettlement, refugee education and rurality shows a complex interplay between histories of exclusion and contemporary challenges in both the construction of rural spaces, and the deployment of humanitarian dispersal policies at national and international levels. This literature is thematically organised to show that in refugee education within a policyscape of dispersal, rural schools may be 1) operating in racialised community contexts; 2) working within poorly resourced infrastructure; 3) unfamiliar with refugee-background students; and, despite these challenges, they may become 4) key sites of resistance, creativity and support for refugee-background students and their families.

This article explores the workplace learning of immigrant settlement workers (ISWs) at immigrant service agencies (ISAs) in Canada. Adopting a combination of governmentality and workplace subjectivity as its theoretical framework and institutional ethnography as its methodology, the study examines three forms of workplace subjectivity. First, constructive subjectivity is formed by incorporating racialized immigrants' prior professional and linguistic skills into service delivery. However, the initial hiring intention is grounded in institutional governance, which deliberately prepares these workers for the knowledge of outcome measurement evaluation. Second, organisational training naturalises ISWs' professional subjectivity to fulfil their apparatus role for the institutional regime. Lastly, cultural subjectivity manifests itself in two modes of paradoxes. The promotion of Eurocentric workplace knowledge assimilates ISWs' behaviour, communication, and bodily comportment to the practices of neoliberal workplace value. Outcome measurement adopts culture-blind criteria, emphasising programme quantification while ignoring ISWs' cultural identities in service delivery. In light of these findings, we argue that ISWs' workplace subjectivities are purposefully coordinated by translocal governance ruling power that upholds funders' requests for outcome measurement. The findings are significant in developing ways of understanding and exploring ISWs' learning agency in ISA workplaces by capturing and emphasising their voices.

This article examines and critiques gap-based education policies that are based on statistical and reductive conceptualisations of success for First Nations students in Australia. The policy desire to achieve social justice underpinned by parity of outcomes across a range of life indicators (including standardised English literacy) between First Nations Australians and non-Indigenous Australians is embedded in programmatic approaches to pedagogy such as Accelerated Literacy (AL). We examine the experiences of Bruce, a teacher teaching English in the middle years of school in a school that mandated AL as a whole-of-school approach to English and literacy instruction. We show how intersecting notions of social justice can collide in the English classroom and how teachers in these contexts are in danger of re-colonising through English teaching practices that neither produce statistical improvement nor advance culturally responsive teaching based on giving primacy to Indigenous-authored texts in subject English.

This article explores how recent curricular reform in Australia has been responsive to a culture of redress. It argues that taken together, the 2008 National Apology to the Stolen Generations and the 2010 national curriculum reform marked a turning point, whereby settler colonial injustices have since been systematically included in the curriculum. This is explored through a case study analysis of the two iterations of the "Victorian Curriculum: History" post-Apology--2012 and 2016--the latter of which remains in current use. Using discourse analysis methods, this article argues that the inclusion of colonial injustice in the post-Apology era signals a consensus that has emerged around the significance of representing injustice in history curriculum, and by extension, for shaping future citizens. Through close textual analysis of the curriculum documents, this article finds that representations of historical injustice have been organized by four frames: memorialization, equivalence, personalization, and human rights. It argues that these frames curtail opportunities for the development of an understanding of the structural character and effects of settler colonialism, and limit consideration of the longer history of Indigenous sovereignty and self-determination. These failures raise questions about how impending reforms might respond to the contemporary political context where treaty negotiations and formal truth-telling with First Nations' polities are unfolding.

Internationally, recent population movements due to conflict, climate change and global inequality have resulted in increased cultural and linguistic diversity in many societies. As a result, education systems are increasingly grappling with how to adapt practice to provide educational access and opportunities with increasingly diverse student cohorts. Here we present the analysis of qualitative data from interviews in a mixed-methods study that explored these processes of inclusion for refugee background youth in Australian high schools. Using a social capital and cultural wealth framework, we discuss the ways in which refugee background students access education and work towards aspirations in Australian high schools, and how the education system contributes to this process. Analysis suggests that young people and families develop cultural wealth partially in response to their refugee and resettlement experiences. Social connections are a core element of young people's resettlement process in terms of feeling valued and in terms of accessing supports and opportunities. School systems can enable positive education outcomes by working with students and families to further develop social capital networks that connect to, recognise, and promote the value of community cultural wealth.

Numerous studies have noted the difficulties in promoting a common national identity curriculum due to increasing tension between the concepts of local autonomy and national cohesion. Hong Kong's promotion of Moral and National Education provides an interesting case to examine two aspects of this tension -- what national identity education goals can be selected when local people enjoy different rights, and how local education agents can select content and pedagogy to address such goals. This article analyses two sample textbook lessons, two teachers' teaching plans for this subject, and memos from related curriculum development meetings. The comparisons reveal that textbook adaption is a consistent and important part of teacher-textbook interaction, with three major patterns emerging from Hong Kong teachers' interactions with textbooks. These can be attributed to the influence of micro- and macro-level powers over teacher-textbook interactions in Moral and National Education.

White Christian supremacy, by definition an intersectional system of oppression, has influenced all aspects of American society since the time before the country's founding, as it was used to justify the stealing of native lands through colonization and the enslavement of African peoples. White Christian supremacist influences persist today, even on public college and university campuses. The author examined current religious holiday accommodation policies at 36 institutions of varied types and geographic locations, finding that most require students to disclose their marginalized religious identities to their (typically Christian) professors in order to receive needed accommodations. In addition, many policies provide no method for appeal if those professors do not approve students' requests, leaving students to make difficult choices between their academic success and identity-based observances - choices that Christian students will likely never have to make. Unfortunately, many studies on college students' religious, secular, and spiritual identities (RSSIs) have not been framed with an understanding of the white Christian supremacist nature of society or college campuses.

Paulo Freire's concept of "inédito viável" or untested feasibility, refers to the exploration of possibilities to transcend limiting situations and transform realities. In this paper, we examine how this idea is related to the counter-hegemonic pedagogical proposal of popular education by the Florestan Fernandes National School (ENFF), an organisation founded by the Landless Workers' Movement (MST) in Brazil. We argue that the ENFF is not just a set of techniques and methodologies but a formative process that runs through the concrete reality of the subjects involved in the struggle for societal change. We conclude by proposing that the "inédito viável" that constitutes the ENFF gains meaning from a broad, collective, and dynamic vision of concrete utopia involving a clear and mobilising orientation towards the future, a strong sense of agency, reflection, experimentation, and praxis.

This paper proposes that the paradigm of relationality, engaged methodologically, can be the basis of praxis that purposefully moves away from business-oriented notions of "best practices" and toward education research that meets the needs of Indigenous and Black communities currently designing futures within settler colonial states during climate catastrophe. In so doing, the paper considers what a critical Indigenous research paradigm requires of researchers, what a critical Black epistemology requires, and what we can learn by bringing the two together in a relational approach to qualitative research. Relationality is defined and placed in historical context. The author's positionality is engaged by exploring his relationship to relationality through examination of the confluence of Black and Indigenous epistemologies in the United States. Through auto-reflection on a qualitative study of land-based education, this paper analyzes research "openings" as an example of relational methodology praxis. The paper offers a critical analysis of specific, detailed methodological actions undertaken to practice relationality in order to create cracks in existing educational research methodologies through which relationality can take root.

Sixty percent of Indigenous people in Canada live rurally and on reserve but are largely absent among young adult and middle-grade fiction. This critical content analysis examines representations of the land and rural places and Indigenous identities in Canadian award-winning fiction written by Indigenous authors for young adult and middle-grade readers. By positioning land, place, and rural Indigenous youth identities and experiences at the center of the analysis, the study contradicts dominant colonizing perspectives of "rural" and "Indigenous" that undervalue and/or disregard the lives, knowledge, and perspectives of rural Indigenous community members. Critical content analysis makes visible the books' complex representations of rural land and identities where Indigenous characters are agentic, resilient, and adaptable in the face of settler colonialism.

Land acknowledgments are one step that educators and institutions can take to begin realigning their relationship with Indigenous peoples. However, many fear doing more harm than good when taking the first step of doing a land acknowledgment. In this paper an instructor who overcame such hesitation and an Indigenous faculty member share a six item framework for land acknowledgments developed in collaboration with Indigenous students, colleagues, and community members that greatly increases the likelihood of doing good rather than harm when delivering a land acknowledgement. This article's unique contribution is its specific framework and step-by-step instructions for creating an appropriate and meaningful land acknowledgement, using an example crafted for the authors' institution to illustrate the process. It also suggests resources for learning about land acknowledgment that will be useful to people living on Indigenous lands around the world.

Inspired by Karen Barad's agential realism and Donna Haraway's use of the Chthulucene, our paper profoundly troubles and unsettles the humanist subject that has been the cause of so much trouble. Re-turning to a government primary school in Cape Town as the "research site," we adopt temporal and spatial diffraction as a postqualitative research methodology. The colonial practices related to land ownership, are not in the past, but remain in its be(com)ing. Land "use" in South Africa during Apartheid, was, and still is, a form of violence. Thinking-with Neimanis and McLauchlan, we understand a school as not separate from the phenomenon of climate change, but as one of its sites and as a feminist project. A diffractive image articulates aesthetically and politically how the land as the more-than-human is a significant part of the phenomenon and queers school as a concept and "research site."

Overwhelming waste is one of the most compelling issues that contemporary environmental and sustainability education (ESE) should address. Understanding waste as an embodiment and offspring of ongoing colonial relations in the Capitalocene, I explore how ESE could perform a string figure with a wasted world by decolonizing more-than-human relationships. The intersections and tensions between colonialism, waste, and ESE are investigated, with a focus on the de/colonization of waste and child. Then, I integrate them with Korean stories in which wasted beings unsettle dumping colonialism and renew their entanglements with a more-than-human world. From their interpretation emerges a polysemous metaphor of waste-child as ambivalent figures and relations of a ruined world. The metamorphosis of waste-child suggests an imaginary praxis of becoming waste and feral, affirming ambiguity and liminality. I propose the futurity of ESE joining in the intertwinement of planetary legacy and colonial debris by multispecies critters for their un/common decolonization.

In this article, I analyze the interaction between America's federal Indigenous policy and music education as a distinct policy tool of Indigenous assimilation, tracing the transition from the Allotment and Assimilation Era to the modern Era of Self-Determination. Throughout United States history, music education has served the policy interests of lawmakers toward Indigenous Peoples, creating implications for the current practice of music instruction. While it is the case that reauthorizations of the Elementary and Secondary Education Act of 1965 have expanded and emphasized the culturally responsive practices occurring inside American music classrooms - along with professional standard-setting - more work is required to achieve true self-determination and cultural autonomy for Indigenous students. I conclude with reference to the Native American Languages Act of1990 as a possible mechanism to support that objective.

Colonization has traditionally been studied as a monological and definitive period. This article seeks to problematize its analysis by means of the so-called 'philosophy of desire' and 'rhizomatic thinking', enriching them, in methodological terms, by the Actor-Network-Theory. In this vein, an alternative explanation of the colonial regime is offered by emphasizing how it assembled several worlds--Indigenous and Europeans--guided by a desiring-production that put originary accumulation before anything else; a standpoint that also enables a discussion about the network of colonial education deployed in the Audiencia de Quito, which can be evidenced by a revision of some actions of the Augustinian order during the sixteenth century. In conclusion, education was deeply related to colonial assemblage that was continuously deterritorializing the 'New World' and the indigenous cultures that inhabited it.

A chemical engineering degree offers the possibility of a variety of career paths including food and beverage industry. However, chemical engineering students are rarely exposed to food processing examples during their education. Therefore, a new elective food processing course was developed and offered for the first time in the department of Chemical Engineering at UC Davis in Spring 2022. With the objective to increase diversity, equity, and inclusion in the course, students' learning on food preservation strategies was assessed with an assignment designed not only to align with some of the ABET outcomes and compliance with FDA regulations, but also to increase students' awareness of Native American culture and food and how to propose engineering solutions considering cultural appropriation.

Researchers and practitioners in social studies education have not often taken up responsibilities to Indigenous communities on whose Lands they work and live. Drawing on Indigenous research methodologies, along with specific Indigenous stories and artwork, four authors of varied positionalities, contexts, and regions offer conceptual and methodological insight into disrupting settler colonial research habits and sustaining commitments with Indigenous Communities. Through vignettes describing our own research practices, we propose three attributes of anticolonial participatory research responsibility in social studies. We emphasize the need for Indigenous leaders to drive research processes and planning; integrated, relational views of theory, practice, research, and policy to transcend binary understandings and colonial outcomes of social studies education; and long-term, reciprocal partnerships with community members, to center Indigenous community practices and Knowledges in order to expand possibilities for social studies education. The article explores these features, their demands, and implications for all readers as educators on Indigenous Lands.

In this article, we first (re)trace the presence and absence of mining, metals and extractionary practices, what we call MMEs, from environmental and sustainability curricular frameworks United Nations' Act Now Framework. Then, we critique the swelling markets, mentalities, and mastermindings used to develop and produce "clean" and "renewable" energy sources/solutions. As one of many examples, there is increasing skepticism among Indigenous communities that history may repeat itself as the quest for "clean" results in further displacement and violations of tribal sovereignty (Healy & Baker, 2021; Holzman & Waldman, 2022; Shah & Bloomer, 2018). Notwithstanding our (e.g., authors) academic positionalities in social studies education, one of our conclusions considers the necessity of interdisciplinary collaboration between science and social studies on the issue of sustainability through MMEs.

In this article, I examine truths and misunderstandings of colonization. An interrogation of the conflation between colonial and Western practices is explored through established literature and in practical examples of relationships to time, the Indian Act, and the term "Settler." By first establishing accessible and shared definitions of reconciliation and colonization, common misconceptions and predictable pitfalls in Indigenous movements can be resolved. By attending to the confusion of terms the circle can be expanded ever so slightly to welcome more allies into the movement. Intentionally deceptive narratives position the work of reconciliation, or any social justice movement, as being anti-White and divisive. In the pursuit of equity and healing, it is essential to maintain the core values of care and dignity in methods of emancipation and resist succumbing to colonial tactics of delegitimizing any knowledge system, even those of our oppressors.

This article looks at how colonialism has contributed to the racialized history of Indigenous people by unethical diagnostic implementations of categories and classifications, while overlooking exceptionalities when assessing Indigenous people. By understanding how settler-colonial assessments and/or diagnostic tests have been developed and utilized on Indigenous peoples, the reader can grasp the severity of any misdiagnoses, which can contribute to mislabeling due to cultural factors that have not been included and are beyond the understanding of the often non-Indigenous evaluator. Having an assessment or diagnoses, though, is a method to obtain accommodations and specialized education. Yet, if the systems that were created do not accurately measure the responses of the Indigenous individual, then an injustice will occur, not only for a possible misdiagnosis, but also for a missed opportunity to offer help if required. The need to understand the total individual beyond a mere assessment can provide insightful information, which is crucial for the examinee and examiner. It can affect the life of the whole person being assessed, if done without the Indigenous information that has been omitted.

The American Educational Studies Association (AESA) was established in 1968 in a context of both local and global social justice movements. The AESA's mission and ongoing commitment to the analysis of education and society with underlying liberal activist aims has been ongoing since. Although AESA and its membership have been critiqued and questioned for their larger impact in the field, especially in its disconnect between university academics and pk-12 teachers, the original charge and purpose has largely remained. This address seeks to put a spotlight on the foundations of the social foundations of education and by extension AESA by using settler colonial and structural racism frames to examine the enduring problematics of how academia and academic enterprises are, as Quechua scholar Sandy Grande would say, "an arm of the settler state" (p. 47). Namely, I ask, how does AESA and the field of social foundations of education advance settler futurity? However, most importantly, I will also engage, how can AESA, the field and its membership engage in anti-colonial and anti-racist self-reflection and work toward decolonizing the organization and the work that we do as faculty members in this field? To engage in this process of reflexive praxis, I will use Grande's concept of "academic survivance," which includes operating beyond the boundaries set up for us by the institution and toward "an active presence in society and the academy" (p. 12). I slightly modify "survivance" with Chicana feminist scholar, Ruth Trinidad-Galvan's concept of "supervivencia," which also emphasizes beyond mere survival but from the perspective of Mexican "campesinas" "left behind" in a context of neoliberal extractivist dislocation. Finally, I draw from my P'urhépecha community ancestry a concept also common throughout many Indigenous communities, "Sesi Irekani, el buen vivir," or "the good life." I will argue that by centering a reflexive praxis based on these "saberes-haceres" we can refuse, reimagine, and rearticulate a relational "comunalidad" that unsettles the settler within and recon/figures an alter/Native charge and decolonial practice.

This paper presents and analyzes a case study of a five-week study abroad course called "Inequality in Brazil: An exploration of race, class, gender, sexuality, and geography." The course was constructed to teach social inequality in the context of Brazil by using place-based and experiential learning within the framework of critical pedagogy (Freire, 1989). By examining inequality through the lens of culture and geography, students were empowered to become "student-teachers" in their explorations of race, class, gender, and sexuality as they linked theory to practice and lived experience. This paper provides an example of how study abroad can be used to teach about issues of inequality by partnering with community members to build learning environments where students and community members can all benefit.

This article explores the power of Indigenous teacher mentorship as essential to address "the change in point of view" long called for in Indigenous education. Drawing from a longitudinal, ethnographic study of an Indigenous teacher education program in a predominantly rural, high need region, we examine the basic questions: What do Indigenous master teachers uniquely bring to teacher education? In what ways do Indigenous master teachers support the development of socially, culturally, linguistically, and place-responsive teachers? Using the theoretical frameworks of Tribal Critical Race Theory (TribalCrit) and situated learning, our findings elucidate the importance of Indigenous mentorship for re-membering and re-claiming Indigenous epistemologies, ontologies, and axiologies in relational and intergenerational learning--practices that interrupt coloniality in teacher education and school leadership. Discussion of Indigenous teacher mentorship centers the importance of relationships between people and place in teaching and learning and asks educators and school leaders to conceptualize Indigenous teacher education as a long-term project of tribal nation building and community wellbeing.

This study investigates how recently resettled refugee youth took up STEM-rich making experiences at an after-school community club in relation to negotiating their resettlement process. Using critical participatory ethnography grounded in sustained engagement with and in community, authors 1 and 2 worked with refugee youth through sustained STEM-rich making programming where youth innovated and created products that they needed but did not have access to, at their residential community center. We draw on atmospheric walls (alienating messaging built into spaces) and rightful presence toward justice in teaching and learning, as complimentary conceptual frameworks to guide this study. Findings illustrate how youth engaged in allied political struggles to identify atmospheric walls at work in the community and how they seeded moments of rightful presence through leveraging both human and material resources in their STEM-rich making club. We discuss incubating epistemologies as a making present practice, especially in how particular power structures in refugee communities were made visible and specific stakeholders and their actions, identifiable. How youth engaged in allied political struggles through community-driven STEM, nested within the social dynamics of their resettlement process, is unpacked. This study provides insights into the possibilities for community-driven science. When STEM-rich maker education is driven by communities' needs and grounded in their epistemologies, it can attend to both epistemic rigor while also addressing injustice. We discuss the implications that a stance on community-driven science raises for the role of science education, especially when we concern ourselves with the whole lives of refugee youth.