Cultural and Pedagogical Inquiry (Journal)
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I am Mountain
No full textThe story of kunanyi, a mountain in Tasmania, Australia that has great significance for Aboriginal and non-Aboriginal peoples described in poetry, story and painting. Hearing words and stories from First Nations perspectives in Tasmania has inspired me to compose and share a song that embodies the creative spirit of the trees, the moon and the stars and sings of the creatures and ancestral spirits that live alongside the mountain. The mountain’s story song shares moments that begin on the mountain, travel down the river and carry meaning into the sea
Cedar, Tea and Stories: Two Indigenous Women Scholars Talk About Indigenizing the Academy
No full textIn an effort to redress the educational needs of Indigenous peoples as part of the Truth and Reconciliation Commission of Canada’s call to action (2015), two Indigenous colleagues, Elizabeth Brulé and Ruth Koleszar-Green, came together to engage in a collective reflection on what Indigenizing the curriculum has meant to each of them. Through a collective dialogue that affirms that knowledge is created through our individual and collective storytelling, they discussed the challenges and successes that Indigenous women have encountered in their attempts to indigenize the curriculum over the past decade in the province of Ontario, Canada. Collaborative work such as this has not only provided them with an enriching intellectual and collective experience but has also given them cause for hope in their pursuit for truth and reconciliation. Through this collective dialogue, issues of Indigeneity, pedagogy, reconciliation and sisterhood are discussed.
Part 1: Mapping the Landscapes: Introduction and Looking Backwards, Looking Forwards: Reflections
No full textPracticing Indigeneity: Lessons from a Māori – School Governance Partnership
No full textAn account of an inner city ‘mainstream’ primary school, in Auckland, Aotearoa New Zealand, that is organized around a co-governance relationship based on the Treaty of Waitangi (1840). In this school, two forms of authority (Māori and Crown), and ways of constituting social and educational space are recognized and practiced. Because these governance arrangements position Māori autonomously and relationally, Māori are actively and creatively determining their own educational priorities and practices with significant success. This account can be read as a productive example of the possibilities for ethical and political practice, in a range of sites across our Indigenous worlds.
The Politics of Contemporary Education
No full textCall for submissions for a CPI Special Issue exploring central aspects and impacts of the contentious politics of contemporary education
CPI Welcomes the Fall 2019 Special Issue, "Caribbean Pelau" with Carol Campbell, invited Guest Editor
No full textEditorial welcoming guest editor, Carol Campbell who has succeeded in garnering from across the English-speaking Caribbean contributions from some of the established and emerging movers and shakers in the world of social justice in the arts and in humanistic education.  
Walking the Path of My Ancestors: The Siksikastiapi (Blackfoot Confederacy)
No full text This article articulates myself and my community’s journey navigating the Oblates of Mary Immaculate (OMI) records written historically about our People (the Bloods) in order to identify who our ancestors are. Through the examination of historical texts, records and materials written by the Oblate missionaries of North-Western Canada, we were able to discover the hidden lived experiences of our People. The purpose of this study was to provide new scholarly insights into the texts and records of the Oblates regarding the Blood People. This research took place at the Alberta Provincial Archives over a seven-month period. This article reviews who the Oblates of Mary Immaculate were, and what measures were used to uncover our ancestors in the Provincial Archives. Data analysis determined that the individual archival records fragmented Indigenous Peoples and their history; however, collectively these records blend together to tell a story
Spirit is Collaborative
No full textCharlotte Henay has used a combination of verse and prose to describe the inclusion of memories that are not included in the history book, a collaborative memory that recalls what is said and left unsaid making the “unseen, visible” , telling our own stories, bringing black and indigenous women’s voices to the forefront.