Indigenous "Posthumanisms": Relational Sovereignty, "Country," and Decolonial Pedagogies

• In Event: Toward Decolonizing and Culturally Responsive Pedagogies

Abstract

This paper considers the implications of Indigenous sovereignties for reparative and decolonial pedagogies in settler colonial democracies (Hemming et al. 2016). Bringing Indigenous philosophies, knowledges and experiences into play with non-Indigenous philosophies and theory continues to be central to our work providing ideas for transformative strategies and healing practices (see Byrd 2011; Smith 2012). In this paper, we discuss aspects of our theoretical and applied research that can be understood as pedagogies of the contact zone producing forms of relational sovereignty that move us towards a transformational practice of ‘excolonialism’ (see Bignall 2014). Making a case for the value of Indigenous philosophies and knowledges in the face of human induced climate change and mass human dislocation is crucial for the development of effective reparative and decolonial pedagogies (see Gruenwald 2003). This requires greater engagement with Indigenous understandings of being that have always been relational and ‘posthuman’ (see Braidotti 2013; Bignall et al. 2016)
Our research focuses on Ngarrindjeri Nation, in South East Australia, who describe their rightful responsibility for supporting a beneficial ecology of relationships between lands, waters, people and all living things in terms of ‘Yannarumi’ (Speaking as Country). Yannarumi is fundamentally connected to understandings of peaceful relations and wellbeing. We will discuss how Ngarrindjeri use the Yannarumi concept to understand and assess the changing conditions through which they strive to educate the postcolonial public, and thereby negotiate a healthy life-giving relationship with Australian governments, other non-Indigenous agencies and what Indigenous people understand as ‘Country’. The paper focuses on contemporary forms of Ngarrindjeri public pedagogy and engagements with the settler State’s institutions including education systems (Rigney & Hemming 2014). Formal schooling in state-authorised curriculum has long been an alienating and colonising experience for Indigenous peoples within settler democracies. Since the early 1970s, Ngarrindjeri have engaged in a resistive and transformational educational program designed to produce the conditions for Ngarrindjeri self-determination and wellbeing based on Ngarrindjeri knowledges, experience and philosophy (Hemming & Rigney 2008).
In order to speak lawfully and authoritatively for the wellbeing of Ngarrindjeri citizens and Country, and to exercise the responsibilities that come with the culturally fundamental interconnection between people, lands, waters and all living things, Ngarrindjeri leaders have developed forms of political literacy, education, and life-long learning that strengthen Ngarrindjeri capacity to create a healthy future as an Indigenous nation. This aspirational strategy is influenced and supported by experiences and knowledge from other Indigenous Nations in Australia, New Zealand and North America (Nakata 2007). It includes a public education program aimed at abolishing ‘whiteness’ in the legislative and policy architecture of colonialism that continues to inhibit wellbeing. This paper will considers the potential of the Yannarumi methodology to transform colonising curriculum and assessment frameworks of school-based education that act to restrict Indigenous success and devalue and negate Indigenous knowledges. It explains how Yannarumi principles can create new curriculum and assessment frameworks that align with Indigenous values and goals aimed at securing wellbeing for people, Country and all living things.

Authors

• Daryle M. Rigney, Flinders University

• Steve John Hemming, Flinders University

• Simone Bignall, Flinders University