Abstract: Around the world, Indigenous people are preparing for futures of climate uncertainty and resource shortages. Indigenous communities are looking to the past and seeking guidance from their traditions – diverse systems of knowledge that change over time – so that they and future generations might nurture connections to the “deep time” of geological and human histories. In this essay we examine how the Wangan and Jagalingou Family Council in Australia and the Agua Caliente Band of Cahuilla Indians in the United States have taken long-term views on ecological sustainability and sovereignty. We focus on these two Indigenous communities on opposite sides of the Pacific Ocean because they are among the highest-profile battles over ancient groundwater in the past decade. Set against a backdrop of global settler state interference and exploitative economic practices, both cases reveal how the concept of kinscapes – or a shared sense of relatedness to interconnected ecosystems, histories, and places (or nodes) of belonging – can sharpen our understanding of environmental stewardship and its importance to Indigenous sovereignty. Whereas mining corporations and settler governments continue to make decisions with short- to medium-term objectives in mind, Wangan and Jagalingou and Agua Caliente leaders have used legal battles over groundwater to underscore their spiritual and physical connectedness with local environments. Like Indigenous communities around the world, the Wangan and Jagalingou Family Council and the Agua Caliente Band of Cahuilla Indians are making ontological choices by asserting their sovereignty through environmental stewardship.




Excerpt: The discipline of psychology is inherently colonial. Currently, psychology largely reflects a Eurocentric perspective that mainly centres on the experiences and perspectives of white people. There is currently very little room for Indigenous ways of knowing, being, and doing in the field of psychology. There are currently less than twelve Indigenous practicing or teaching psychologists in Canada, and the burden of decolonization is put on those few. A lack of understanding of Indigenous ways has led to those few professionals feeling alienated and, often, discriminated against. It is necessary to expand the psychological practice to incorporate Indigenous ways of knowing, being, and doing into psychology and other institutions. In order to do that, we must first acknowledge the extreme harm done to Indigenous people through colonization, explore Indigenous ways of knowing, being, and doing, and actively decolonize ourselves and the structural institutions that impact us. There is an imminent need to move beyond ‘lip service’ and surface understanding of reconciliation and decolonization to a much deeper level of embodied knowing that will lead to accountable action. The task has fallen on us as psychologists both in academia and practice to bring a seat at the table for Indigenous voices to weave the differing perspectives of wisdom to form a harmonious Two-Eyed way of seeing and being. The greatest challenge of modern psychology – accountable social action. Through incorporating these invaluable narratives into the ethos of psychology we can begin to undo the patriarchal and xenophobic harm our discipline has historically done until this day. The goal is to move forward together as a nation in the action of healing in a meaningful way that transforms this discipline and us in the process.







Description: This book is the first of its kind to showcase a range of fresh and expert perspectives on decolonising history education in Australia. The research-informed chapters by First Nations and non-Indigenous educators and scholars provide guidance on applying practical strategies for decolonising learning and teaching, and moving beyond the ‘history wars’. History has long been the most contentious area of education in Australia. This book tackles the narrow and overtly politicised ‘history wars’ debates and foregrounds the need to re-examine impacts of settler-colonialism on Australia’s history. First-hand knowledge and much-needed teaching practices are presented, demonstrating how decolonisation can be put into action through Australian history education. The chapters present a range of perspectives from the early years right through to higher education settings and argues that there is an increased need for greater awareness, appreciation, and willingness to explore and engage with multiple narratives of truth-telling that are so often contested. Readers are guided to discover how this translates to classroom practice through unique, provocative, and research-informed strategies that foreground applied decolonising approaches. Combining theoretical perspectives and practical ideas, this book is an essential resource to support pre- and in-service teachers, in all education contexts, in navigating the decolonisation of Australian history education. This makes it an important contribution to local, as well as global, decolonising efforts.