Indigenous-Based Autoethnography: (Re)Storying With My Community to Recover, (Re)imagine, and (Re)invest in Indigenous Ways

• In Event: (Re)Centering Our Collective Knowledge in a Tlahtocan Community Dialogue Circle: Indigenous Pedagogies From Central Texas

Abstract

Purpose
The purpose of my (re)storying is to explore the transition of Xinachtli Indigenous pedagogy (Aceves, 2004) towards an adult education model of andragogy (Knowles, 1978), which focuses on teachers. My Indigenous-based autoethnography unpacks the significance of teaching teachers in ways that align with natural ways of knowing from our Tānko Teacher Institute (Biermann & Townsend-Cross, 2008). I will (re)story our efforts with our community to close the gaps/erasures in harmful educational practices and identify effective strategies for integrating Indigenous pedagogy into Texas curricula (Corntassel, 2009). Our Indigenous Institute works to address the critical issue of our local Indigenous community in central Texas fighting for state tribal recognition and land recognition, but also identity recognition (self-determination) from the erasure of our local community and education system (Holmes & Gonzalez,2017). This presentation aims to discuss the framework ICI used in our summer retreats, our online learning modules, and the online community of praxis.

Conceptual Framework
My framework uses tenets of Red pedagogy (Grande, 2008) and andragogy (Knowles, 1978) theory for adult education. This framework's foundation is to critique, challenge, and reject the dominant ideology within the school system. To actively recover, (re)imagine, and (re)invest in Indigenous ways. Additionally, these pedagogical practices are political, cultural, spiritual, and intellectual and are rooted in the critical indigenous knowledge and decolonization praxis and grounded in hope.

Modes of Inquiry/Evidence
The mode of inquiry used in this project was Indigenous-based autoethnography, which I used to critically evaluate and reflect on the relationships between community, kinships, land, and self and how I engage with these conjunctions (Author, 2022; Bishop, 2021; Iseke, 2013; McIvor, 2010; Whitinui, 2014). This Indigenous community-based non-profit has welcomed me and given me a chance to use my educational and professional experience to expand Xinachtli pedagogy as community outreach. I used Indigenous-based autoethnography to (re)story my experience through and with my relationship with this Indigenous community-based project.

Warrant for Argument
Our Texas educational system is still under forced suppression of Indigenous Knowledge and is rooted in colonial pedagogical practices. Standardized white supremacy in literacy and mathematical measurements of knowing have systematically eradicated Indigenous individuals, communities, and ways of learning in the American education system that was created and continues to perpetuate miseducational experiences for me, my family, and my community (Grande, 2008; Hickling-Hudson & Ahlquist, 2003). My (re)storying are memories and ways of learning with teachers, students, and community members in efforts to preserve Coahuiltecan's art forms, ceremonies, foods, and songs that Euro-American assimilationists have tried to eradicate.

Scholarly Significance
Through this research and praxis, we promote the holistic growth of Indigenous students while creating a more inclusive and culturally vibrant educational landscape for all learners. This research proposal highlights the urgent need for revitalizing Indigenous pedagogy in K-12 classrooms. By acknowledging and integrating Indigenous ways of knowing, learning, and teaching, we aim to create culturally sustaining/revitalizing (McCarty & Lee, 2014) educational environments that mobilize and give access to Indigenous students and foster cross-cultural understanding among all learners.

Author

• Yvette M. Regalado, University of Texas - San Antonio