This article suggests that a “critical pedagogy of place” aims to: (a) identify, recover, and create material spaces and places that teach us how to live well in our total environments (re-inhabitation); and (b) identify and change ways of thinking that injure and exploit other people and places (decolonization) (p.74).
List some of the ways that you see re-inhabitation and decolonization happening throughout the narrative.
|The documentary (audio) that had been established to bring elders and the youth together to promote youth, adult, and elder involvement||Economic exploitation|
|Fostering dialogue between cultures, and youth and adult generations||Injuring the land that the Mushkegowuk people find sacred and important to their teachings and culture|
|Respecting the community and the land the individuals were brought up on||Passing down of knowledge from elders|
|Visitation of “documented sites of significance to the community” (p.75) by youth|
How might you adapt these ideas towards considering place in subject areas and teaching?
As I look further into my teaching career, I plan on incorporation this article more in depth. I can do this by helping my students gain a better understanding and appreciation for the land, culture and beliefs that surround them and that they may even be a part of. I can have students part take in traditional ceremonies and teachings (with respect) to help them have a physical understanding of the culture.
Having Treaty Education be a main focus within the classroom can help initiate students understanding for Aboriginal cultures and even to allow for reconciliation and acceptance to occur among my students. Of course this change does not happen with the click of a button with years of practice—which is what I intend on doing