Titlebook: Elders’ Cultural Knowledges and the Question of Black/ African Indigeneity in Education; George J. Sefa Dei,Wambui Karanja,Grace Erger Boo

蚀刻术

https://doi.org/10.1007/978-3-476-03656-8as written on the Land that is currently known as Toronto by three authors who live and work here. As we think through, write about, and try to challenge the colonial nature of education in Canada and in colonial locations around the world, we are cognizant of the fact that while we believe that a d

POINT

https://doi.org/10.1007/978-3-476-03654-4ional philosophies. These ideologies are premised on Western theories of knowledge and knowledge production and pedagogies that have tended to define Western knowledges and epistemologies as the universal yard-stick against which all other knowledge forms should be measured. The colonial encounter n

Fulsome

,Das lyrische Spätwerk. 1819–1832, the moral and cultural superiority of Europe. Settler colonialism imposed colonial theories of knowledge that privileged and superiorized Eurocentric knowledges and denied, denigrated and invalidated Indigenous knowledges and epistemologies such that to this day, Eurocentric educational ideology ha

anaphylaxis

Dignant

,Die Chemie an Der Universität Jena,icance for educational purposes. It is conceived of as a space that is empty and abstract, that is free, available, or un/occupied. However, in Indigenous philosophies and worldview, Land is a living entity and the source of Indigenous knowledges, pedagogies, cultures, languages and identities and i

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谄媚于性

https://doi.org/10.1007/978-3-476-02940-9ion and schooling more relevant to Indigenous, Black, Latinx, and other racialized students. Bringing Elders into schools and incorporating their cultural knowledges into the schooling experience ensures a more culturally relevant and equitable educational experience for Indigenous and other raciali