Linda Tuhiwai Smith

”Alkuperäiskansojen näkökulmasta itse sana 'tutkimus' on epäilyttävä.” Tällä toteamuksella alkaa Linda Tuhiwai Smithin opas yhteiskuntatieteiden metodologioiden dekolonisoimiseen. Smithin mukaan tieteellinen tutkimus on ollut etenkin eurooppalaisen imperialismin ja kolonialismin väline. Antropologia ja etnografia ovat mahdollistaneet kolonialistisen riiston sen sijaan, että ne olisivat tuottaneet objektiivista tietoa. Näistä syistä vain alkuperäiskansojen itse tuottama tieto voi paljastaa imperialismin ja kolonialismin luonteen. Jo klassikoksi nousseessa teoksessaan Metodologioiden dekolonisaatio: Tutkimus ja alkuperäiskansat Smith avaa imperialismin ja tieteen risteyskohtia ja esittää konkreettisia keinoja dekolonisoida akateemista tutkimusta.Linda Tuhiwai Smith toimii professorina Te Whare Wananga o Awanuiarangin maoriyliopistossa Uudessa-Seelannissa. Hän on akateemisessa työssään tiedon ja järjestelmien dekolonisointiin.

Experts from the field of Indigenous education offer inspiring and vital perspectives, wonders, and responses for transforming the future for Native students“Indigenous peoples have always been futurists, always taking into the heart, mind, and prayer future generations, always understanding that Native Nation–building is a project of immediacy and longevity.” —Theresa Stewart-Ambo, from Across Lands and Waters Across Lands and Waters is the first book to offer a future vision for Indigenous education in the United States—a rich tapestry of ideas, frameworks, and dreams for educators, youth, and communities about Indigenous peoples and ideas. Across Lands and Waters was developed as an urgent response to the erasure of Indigenous futures, bringing together scholars from Alaska to Hawai‘i to Rhode Island, and places in between, including poets, psychologists, language revitalizers, hula practitioners, philosophers, and others. Across Lands and Waters offers a deep well of stories and perspectives from different Indigenous traditions. The contributors examine why we educate, what the role of schools, histories, and philosophies can be in overcoming racist and colonial legacies, and how to envision a radically different future. They discuss how a colonial system of education erases Indigenous realities; the vital importance of reclaiming Indigenous languages; the urgency of dismantling systems of oppression; the varied experiences of Indigenous peoples; and the crucial contributions of traditional ways of being and knowing. Graced with original artwork by the celebrated artist Maria Hupfield and contributions by Pulitzer Prize–winning poet Natalie Diaz, Across Lands and Waters is a groundbreaking project that will serve as a beacon for teachers everywhere.

Experts from the field of indigenous education offer vital perspectives and resources for transforming the future for Native students Across Lands and Waters is the first book to offer a vision for the future of Indigenous education in the United States—a rich tapestry of ideas, frameworks, and dreams for teachers and educators grappling with how to educate and inspire the nation’s native students. The result of a unique, years-long collaboration among the leading experts and practitioners in the field. Across Lands and Waters was developed as an urgent resource for classrooms and other educational settings in every state and tribal nation. Offering a deep well of stories and perspectives from different Indigenous traditions, the contributors examine why we educate, what the role of schools can be in overcoming racist and colonial legacies, and how to envision a radically different future. They also discuss such crucial topics as how a colonial system of education erases Indigenous realities, the vital importance of reclaiming indigenous languages, the varied experiences of indigenous peoples, and the crucial contributions of traditional ways of being and knowing. Graced with original full-color cover artwork by the celebrated artist Maria Hupfield and contributions by Pulitzer Prize–winning poet Natalie Diaz, Across Lands and Waters is a groundbreaking project that will serve as a beacon of inspiration and hope for teachers everywhere.

A little boy experiences family violence and physical abuse, and he turns inwards and is unable to express his feelings and sadness. Gradually, through the help of his nan, his cousin, uncle and a child psychologist he rebuilds his self-esteem and begins to find happiness again and regains a sense of who he is and where he belongs. As he feels people's love and their belief in him, his inner light warms and grows. He finds he can do things, feel joy again and connect with people

Te Wai's mum is seriously ill, and Tama's mum struggles to make ends meet, but Te Wai's got a big imagination and is determined to make the day better. The friends plan a trip to the moon, and they wait at the bus stop for the spaceship. Each time the bus arrives, someone they know gets off, and they share something to eat with the children while they wait, and Tama and Te Wai help them with the steps and heavy bags. That evening, Aunty Cherrie takes them in her little red 'spaceship' car to look at the stars and tells them how people's spirits become stars when they die. Te Wai understands this will not be long for her mum. Some days later, her tangi takes place, and Te Wai is surrounded by the caring support of her whanau, her community and Tama.

Since he was born, Riwia's baby brother, Tawa, has been in Auckland Hospital, and his family has come to stay in Auckland. While Riwia goes to school and Dad works as a cook, Mum stays with Tawa. Their Aunty Sue's house is full, and renting is expensive, so Riwia and her parents live in a van, the Stargazer, in the park. Sometimes it's scary at night when people shout at them in the park, but the weekend is good when they go to Aunty Sue's and Dad cooks a boil-up and they all have a shower. But Tawa is getting sicker, and he dies. The family travels back to Te Teko, taking Tawa to the marae for his tangi and burial. Riwia learns about the journey Tawa's spirit will make to farewell Aotearoa and join the waka of stars that gathers the spirits of the dead. And at Matariki, the family remembers Tawa and gathers to see his spirit burning brightly as a star.

Rangi's life changes one night when he tries to protect his mum from being beaten by her boyfriend. But she is badly injured and taken to hospital. Rangi goes to live with Nan and Koro, and during this time, he gets a homework project he thinks is impossible -about his mum and her work. He thinks he can't do it because his mum doesn't work. But Nan and Koro know differently and get out photographs, articles and trophies to show Rangi her achievements and abilities as an activist, volunteer, fundraiser and sports champion. When Rangi shows these to his mum and they talk about the stories, she is reminded about her capabilities and self-worth. Rangi is inspired, works hard on the project, and his presentation is a success.

I Don't Like Wednesdays is about a young boy learning to cope with his grief after his older brother, Apa, dies on a Wednesday. The boy was very close with Apa, and his death leaves the boy with a mix of feelings and lots of questions. With the help of his community, family and school, the boy begins to understand his brother's suicide, and his own emotions. The story gently explores the challenging situation in an understated manner, with simple language and from the boy's perspective in a way that children will understand. It shows how relationships and connections to those around us support us and can help us find ways to manage difficult times.

To the colonized, the term 'research' is conflated with European colonialism; the ways in which academic research has been implicated in the throes of imperialism remains a painful memory.This essential volume explores intersections of imperialism and research - specifically, the ways in which imperialism is embedded in disciplines of knowledge and tradition as 'regimes of truth.' Concepts such as 'discovery' and 'claiming' are discussed and an argument presented that the decolonization of research methods will help to reclaim control over indigenous ways of knowing and being.Now in its eagerly awaited third edition, this bestselling book includes a co-written introduction features contributions from indigenous scholars on the book’s continued relevance to current research. It also features a chapter with twenty-five indigenous projects and a collection of poetry.

From Oceania to North America, indigenous peoples have created storytelling traditions of incredible depth and diversity. The term ‘indigenous storywork’ has come to encompass the sheer breadth of ways in which indigenous storytelling serves as a historical record, as a form of teaching and learning, and as an expression of indigenous culture and identity. But such traditions have too often been relegated to the realm of myth and legend, recorded as fragmented distortions, or erased altogether.Decolonizing Research brings together indigenous researchers and activists from Canada, Australia and New Zealand to assert the unique value of indigenous storywork as a focus of research, and to develop methodologies that rectify the colonial attitudes inherent in much past and current scholarship. By bringing together their own indigenous perspectives, and by treating indigenous storywork on its own terms, the contributors illuminate valuable new avenues for research, and show how such reworked scholarship can contribute to the movement for indigenous rights and self-determination.

To the colonized, the term 'research' is conflated with European colonialism; the ways in which academic research has been implicated in the throes of imperialism remains a painful memory. This essential volume explores intersections of imperialism and research - specifically, the ways in which imperialism is embedded in disciplines of knowledge and tradition as 'regimes of truth.' Concepts such as 'discovery' and 'claiming' are discussed and an argument presented that the decolonization of research methods will help to reclaim control over indigenous ways of knowing and being. Now in its eagerly awaited third edition, this bestselling book includes a co-written introduction and features contributions from indigenous scholars on the book’s continued relevance to current research. It also features a chapter with twenty-five indigenous projects and a collection of poetry.

To the colonized, the term 'research' is conflated with European colonialism; the ways in which academic research has been implicated in the throes of imperialism remains a painful memory.This essential volume explores intersections of imperialism and research - specifically, the ways in which imperialism is embedded in disciplines of knowledge and tradition as 'regimes of truth.' Concepts such as 'discovery' and 'claiming' are discussed and an argument presented that the decolonization of research methods will help to reclaim control over indigenous ways of knowing and being.Now in its eagerly awaited third edition, this bestselling book includes a co-written introduction and features contributions from indigenous scholars on the book’s continued relevance to current research. It also features a chapter with twenty-five indigenous projects and a collection of poetry.

From Oceania to North America, Indigenous peoples have created storytelling traditions of incredible depth and diversity. The term ‘Indigenous storywork’ has come to encompass the sheer breadth of ways in which Indigenous storytelling serves as a historical record, as a form of teaching and learning, and as an expression of Indigenous culture and identity. But such traditions have too often been relegated to the realm of myth and legend, recorded as fragmented distortions, or erased altogether.Decolonizing Research brings together Indigenous researchers and activists from Canada, Australia and New Zealand to assert the unique value of Indigenous storywork as a focus of research and to develop methodologies that rectify the colonial attitudes inherent in much past and current scholarship. By bringing together their own indigenous perspectives, and by treating Indigenous storywork on its own terms, the contributors illuminate valuable new avenues for research and show how such reworked scholarship can contribute to the movement for Indigenous rights and self-determination.