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We're good to go. All right. Hi everyone and welcome to our session on the possibilities and challenges of decoloniality in education and research.

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We were scheduled to have 6 presenters today. That's right. We were scheduled to have 6 presenters today.

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Unfortunately, 2 of those presenters are unwell and unable to join us. So we've got 4 presentations which will also be fabulous because we have more time for conversation discussions and questions.

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So we will have each of the 4 papers and then have comments and questions etc at the end. So I'd like to begin the session by acknowledging that we are meeting here in Nam on the lens of the cooler nation that the Warundry boy were wrong and for us in Adelaide, Joel and myself

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from Adelaide were from the land of the Ghana people and we acknowledge and pay respect to elders past and present and any indigenous people who may be joining us in the room today.

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So I'd like to welcome our first speaker today. Terry Terry Wetherspoon.

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All the way from Saskatchewan. Yeah, maybe Terry can say it better than I can.

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Terry is presenting it better than I can. Terry is presenting on the role of cultural supports for Indigenous students.

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Thanks Terry.

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Okay.

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Thank you for that introduction and for the land acknowledgement. I am a guest from Treaty 60.

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And I've been welcomed wonderfully here in the time that we've spent here. My name and my place are a handful of mouthful So any pronunciation that's close I always accept gratefully.

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I'm also looking forward to this session because as I look through the the abstracts and the titles I see that there's a lot of points of convergence so I really look forward to listening to and sharing the work with the other presenters as well.

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My my colleague Emily Milne and myself are as indicated from Canada which of course is a settler colonial nation and it has been like many settler colonial nations coming to grips with its indigenous population and what that represents as well as what has happened in terms of the colonial legacy and to the violence that this continues to render

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on the indigenous population and their communities and their knowages.

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As in many other settler colonial contexts in the Canadian context or in the context of the territories that have come to be constituted as Canada.

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There's been an understanding of what that is meant. In particular, schooling has been very central to this endeavor because of course schooling was central to the colonial project and played a very central role, a very large role in the systemic destruction of family ties.

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As well as of cultural connections as means to assimilate if not eradicate in indigenous people in their presence.

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In response to a truth and reconciliation commission that that was constituted for several years after the 2,008 2,009 and beyond the final report was presented in 2,009 and beyond the final report was presented in 2,015 and there has been a formal acknowledgement of some of these colonial realities as governments

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and other institutions who have committed themselves to pathways forward to forge new relationships with indigenous peoples.

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Most of the proposed actions and reforms in the realm of education as well as other realms appear to be relatively straightforward, but nonetheless they remain highly contested in a number of ways.

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With respect to the realm of K to 12 education which is our focus here of course schools have been mandated to carry on activities in a number of ways.

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Most of the action most of the focus has been on the first level focusing on curriculum change to integrate indigenous cultures and experiences into the curriculum as well as to educate people about indigenous experiences and perspectives.

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But there have also been a number of proposed changes and follow up actions in a number of areas like teacher training, educational support to improve outcomes and the final 2 to increase indigenous representation among school personnel as well as to incorporate indigenous elders, knowledge keepers, community representatives and others in into schools and into the school family context.

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And it's the latter 2 in particular that we're going to be speaking about or that we're going to be speaking about or that I'm going to be speaking about that we're going to be speaking about or that I'm going to be speaking on our behalf about today.

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The focus is on one provincial context. We have a larger research project that has been looking at a number of dimensions really covering all of these but in particular our today's focus is on the latter 2.

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And this particular part of the research focus has been based on work that we've done in one provincial context, the province of Alberta, which is in the Prairie region.

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This region is significant for a number of factors very briefly. The Prairie region outside of the northern territories has the highest concentration of indigenous people and a large and growing indigenous youth population in particular their increasingly moving into urban areas so the urban environment that we focused on has the largest concentration of indigenous people and indigenous youth within the

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school system. Alberta has been among the first jurisdiction to adopt a fairly comprehensive overall framework oriented to reconciliation and schooling and also as part of that the school has the province has committed itself to what they've identified as the significant underrepresentation of indigenous teachers as well as staff.

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Members and educational leaders at different levels. So the broad project, the first 2 questions really are on what are K 12 schools doing to facilitate reconciliation and how are these experienced by indigenous people as well as teachers and other persons within the school system or those connected to the school system.

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And as part of that out of some of the work that we've done, the specific focus that we concentrate on today to what extent and what ways do students have opportunities to engage given that there is a priority to increase indigenous representation in the school system.

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What are those opportunities? And secondly, how are these understood and talked about by students. Parents and other community members.

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Within the context that we're looking at. So, in terms of that then the findings that follow will be presented within this, but just before we move to those.

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In terms of the issue of representation and again those familiar with Australia and other contexts. This is old news really echoing things that we know that we hear across other contexts.

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But certainly the concerns about limited indigenous representation within schools and in relations with schools has been something that has been a continual concern among indigenous groups and communities.

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But also governments have also acknowledged it going way back most formally in over a half a century ago now in a report produced by what was then the National Indian Brotherhood now the Assembly of First Nations of Canada called Indian Control of Indian Education.

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But you know decade after decade after decade a new report comes out and basically the same questions the same issues are identified that indigenous students do not see themselves represented.

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There's very little connection with communities and there are gaps in the curriculum in terms of how they present and whether they speak at all about indigenous people and communities and experiences.

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Terms of the what what that is intended to represent of course the literature as well as educational practice highlights a number of issues that could be addressed if there were greater indigenous representation in terms of opportunities for students, parents, community members to see themselves, to have a connection with schools, to move from a deficit to a resilience, cultural strength

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orientation to be able to also develop bridges and bonds within that so that students can establish a sound footing to do the other things that they're called on to do within mainstream schooling.

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In terms of our analytical framework I won't harp on this but essentially where all my work I'm very interested in contradictions within education systems on the one hand in terms of the so we draw on 2 frameworks one is sort of the broader critical sociology of education Michael Apple and a lot of other writers that follow in those

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footsteps that focus on the one hand on the oppressive nature of education, domination, exploitation and its contributions to the reproduction of events, capitalism, but at the same time there's always a search for moments of inclusion, moments and possibilities for for more fundamental types of reform and democratic spaces.

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Decolonizing race theory speaks more directly to the encounters of indigenous people and relationships within the settler colonial environment and again there are contradictions because schooling as I've been you know historically but even today continues to contribute to oppression and subordination of indigenous perspectives and people.

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But at the same time, there are some moments and possibilities and that's what I like about this framework is that it's not just critical but it also looks for critical moments to move ahead and to move beyond.

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In terms of the study itself. The context within which that has occurred. It is a community, this part of the project is a community based participatory project that involves participants from schools at different levels in a community.

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Based on interviews and focus groups, 201 total participants, indigenous youth and their parents and teachers.

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The focus groups were conducted at 8 schools in all of the students who were part of the project sample, along with several parents.

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We also had inigenous elders and knowledge keepers at least one or 2 involved in each in each session to ensure that relationships were respectful and that relationships were respectful and dialogue was open and focused.

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The, the relationships were respectful and dialogue was open and focused. The, the knowledge keepers and elders also reviewed with us any of the outcomes and focused.

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The knowledge keepers and elders also reviewed with us any of the outcomes and findings to ensure that we did not.

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In terms of the findings, 4 main themes emerged focusing on connectionality and relationships on the importance of space and place on the bridges and connections between schools that kind of builds out from point one, but also in terms of some of the limitations and contradictions that began to emerge.

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And in the slides that follow, we'll sort of, you know, move towards the closing of this presentation by including a few representative statements.

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I'm not going to read them, but you know some of the some of the themes are sort of highlighted within those and what you'll I think see emerging is a sense of desire and awareness to pursue possibilities for these new relationships that are tied in with what is called reconciliation but at the same time these are overshadowed

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by experiences that essentially catalog the persistent ways that have been identified over and over and over again in terms of the ways in which schools and teachers continue to silence, distance or undermine indigenous students, parents and ways of knowing and doing.

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So onto the first theme in terms of cloth fostering connections and relationships. You see here a lot of focus on the language speaks to relationships whether teachers, elders, knowledge keepers or other cultural liaisons having indigenous people in the school is very, very important in fostering some of the personal relationships that are valued

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by students and by parents. And this also is a very important way of ensuring there are at least some connections not only connecting students with communities and their knowledge outside of schools but also connecting them inside of schools.

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So there's multiple connections that are important here. The students also then allow, feel a sense of grounding in terms of where do they come from that strengthens their ability to move ahead and their resilience in that way.

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So you see the focus is on encouragement, on genuine support and caring involvement and all of these that are part of this.

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And part of the message, I mean, our sample, because of the way that it was selected by this, you know, by participation by the school board and so on.

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Our sample was heavier on schools that did have these personnel, whereas most schools in many cases still lag those or they're they're undervalued so you'll see that if there's a bias at all in our findings it's towards sort of the better side of the equation if you want to, the more progressive side than the latter.

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But one of the things that people spoke about was that all schools should have this and would and should benefit from these relationships.

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So the second theme is on creating welcoming spaces. An element of place and space emerged again and again.

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And part of this was on a dedicated space, classrooms or spaces where cultural activities could be undertaken or were students could go and meet with or informally sit down with indigenous liaisons and others.

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And this really was very, very important because it connected. It was an important place. My my my former sadly departed colleague and indigenous scholar Trish Mantour who is now with her ancestors has called these red spaces in terms of what do you need to have successful education that really brings indigenous people in and gives them a sense

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of that really brings indigenous people in and gives them a sense of connectivity. And these indigenous people in and gives them a sense of connectivity.

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It gives them a sense of connectivity. And these are physical places, but a sense of connectivity.

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And these are physical places, but they are physical places, but they are also emotional, social, cultural places and other places as well.

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So that they were sites for hosting cultural places and other places as well. So that they were sites for hosting cultural places as well.

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So that they were sites for hosting cultural programs, ceremonies and gatherings, but they were sites for hosting cultural programs, ceremonies and gatherings, but also they were sites for hosting cultural programs, ceremonies, and gatherings, but also they grounded cultural affirmation and personal development relationships.

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And these were repeatedly spoke of in terms of places where they felt safe where they felt supported and encouraged. They could express themselves in ways that they didn't feel they were able to in the other spaces that constituted their schools.

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In many cases and that in terms of enabling them to gain a sense of confidence in who they are as a opposed to being treated or judged in ways that they were treated negatively or held up to standards that were established by settler colonial and Western India knowledge system and so I can't read them.

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Okay, they're 5. I thought between a 5 and a one there, so I thought, OK, I'm good.

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The third theme was the cultural bridging and the social bridging and in terms of getting to this of course the bridging was brought up in response to some of the negative encounters that people have had.

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In many cases, these pre dated contemporary schooling because a lot of the parents and community members themselves had gone through residential schools or they had been parts of communities where the residential schooling experience was a defining characteristic and and its impact very very important and they were very sensitive to being subjected to negative, you know, whether they actually

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were, which was the case in some experiences or whether they simply felt that way as a result of the presuppositions.

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They were negatively judged. And so school was a place of trauma. School was a place of danger.

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School was a place where some of them feared losing their children in some of our other work we write about the relationships with the child welfare services and the Oprah representation there and how schools continue even in the name of doing good to separate children from their families and communities.

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And that is a horrible fear that is not just imagined but is real for many parents. And community members.

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And so they saw relationships with school in many cases as broken or strained and they spoke about tensions.

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And they saw that some of these tensions that they'd experienced or had anticipated were being reproduced in their children's educational experiences as well.

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And so in this kind of role, the indigenous liaisons were seen as very very vital for being able to provide those bridges because some of them had also encountered the same experiences and they could provide that grounding and affirmation in that kind of a way.

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And so again, these were experiences that bridged, that facilitated conversations that otherwise might not be, that facilitated conversations that otherwise might not be possible.

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In terms of the fourth theme and I've touched on some of these already in coming up with the other themes and so on that a lot of parents saw that a lot of the non-indigenous teachers in particular used the cultural spaces and the liaisons essentially as a dumping ground.

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They dropped off the students and then they left. They said, OK, now they're in the hands of somebody that knew.

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Some of this was from a sense of feeling discomfort, right? I don't want to. I don't want to violate protocol.

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I don't know the protocol. I don't know the knowledge. So it's clear that that they needed to be educated more fully and have a clearer sense of confidence but a lot of them in doing that they didn't learn what they had to do and they reproduced the problems that they were talking about in the first

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case in that way. And so it effectively also, you know, in doing this, it also concealed a certain degree of resistance.

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Schools said, well, I'm doing the teacher said, I'm doing the right thing.

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I'm taking the children to the places where they can learn about their culture and then they again vanished and didn't carry on their own responsibilities in in that way.

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And so in the process then by failing to integrate indigenous content and and perspectives in in their own work and school activities.

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They concentrated instead on and thereby reproduced. And reinforced the more formalistic programmatic individualistic competitive elements at the core of educational curricula and practice within the dominant cultural paradigms and so on.

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So to conclude, he essentially then there is great value in cultural liaisons in terms of their capacity to bridge and connect schools and families and and so the parents saw that and these provided some critical moments or spaces to be able to move towards the deeper kinds of knowing and understanding.

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So by having these personnel there they could educate others to the extent that they were allowed to do so.

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At the same time then, they need to be, if they are not supported by more fundamental transformations in terms of what teachers do, what the curriculum does, what schools do, then they and they're not integrated across all areas of school practice.

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They become performative in nature rather than genuine. And they become, you know, a way of as one participant put it, a way of ensuring that the boxes are ticked rather than moving forward in genuine ways.

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And so in that way a lot of the culturally supported places and spaces and personnel tend to be bounded, separated out and marginalized from those sites and activities where the broader curriculum and the priorities it represents are inactive.

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Enacted. And so, you know, that that it suggests that although there are some spaces and possibilities, the real unsettling work that needs to be done and engaged in and struggled with if there's a true commitment to decolonization.

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Is a long way off.

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And if you have any questions, you can contact us through there.

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Thanks Terry. Our next speaker is Julian. Julian is from, University of Adelaide due to merge with our institution in the next half hour I believe.

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Thank you.

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Well, thank you very much. Joel, yeah, I'm Yeah, and as well, thank you to Joel and Mel for sort of the for acknowledging the Wundry country that we're meeting on today.

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I similar to Melan Joel. I also sort of live and work currently on Ghana country and originally I was going to go into this presentation where I was going to have a Ghana story and a Wanderers were a wrong story as well.

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Unfortunately, so that was really ambitious. So now I sort of I'm just focusing on I guess on my I think maybe I'll share my story story and focus on a Maori story.

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Off it's Dane. Morrie's story, one community in one school. And sort of the impact I guess that stem from that.

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So I was gonna look at sort of one question, sort of one theme. I was gonna evaluate those stories.

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So one theme and I was going to evaluate those stories as sort of My presentation today sort of reflects on a famous statement from Audrey Lord in relation to sort of Maori historical experiences, especially regarding the Nazi Ewei or people.

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Lord wrote the following and a sort of really famous, 1,984 essay.

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In fact I've seen seen it referenced. Many times across this conference in different presentations. But quote, the masters tools will never dismantle the master's house.

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They may allow us to temporarily beat him at his own game. But they will never enable us to bring about genuine change.

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End quote. Of course, Lord was writing this from a black lesbian feminist perspective in reference to the physical, conceptual, and institutional tools that uphold racism, patriarchy and homophobia.

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However, Ward's essay has prompted many discussions among many different communities, including Maori, Indigenous and many other indigenous communities around the world.

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And for me, it sparked contemplation over how the masters tools become the masters tools and whether alphabetical literacy and Western education at Western schooling in those modes can be classified as such.

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Many Maori communities and educational researchers have, you know, associated and criticized the history of colonial schooling for its I guess it's role and its impacts in legal, cultural, religious, linguistic and epistemic Eurasia.

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However, I want to dig into the origins of you know of those tools in the way that they've been viewed to ask you know who made them for what purpose says and How were they applied?

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So to answer this question, I researched the first Mori mission school in Rangihua in the northern Bay of Islands.

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It's one of the earliest places where the Maori language, Teriomori, took on an alphabetic form.

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Decades prior to formal British colonization and the Treaty of Waitongi in 1,840.

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Europeans in Alberta would primarily primarily sealers and missionaries with very fragile authority compared to the much larger number of Maori sort of that were had lived there for hundreds of years and sort of our community still very much numerically much larger than the European population during this early this first half of that century.

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The nineteenth century. But the church missionary society representative Samuel Marsden had a few interactions with some of the some of the northern Nahui communities.

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He's based in New South Wales in Parramatta but he established relationships with many NPA chiefs.

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Even taking some Maori children back for missionary schooling in Parramatta and there's sort of some if you go into 2 parameter you can sort of see some sort of commemoration of those Maori students that were there at that seminary.

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Thank you.

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So, Naaprihi chief Raw Tara went to this seminary and went to this mission in Parramatta and discussed the prospect of a similar school in Al Tara.

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Ru Tara agreed and Marsden sent over Thomas Kendall as a missionary teacher on the 20 fifth of December.

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Included a letter to be read out on arrival stating that Mr. Kendall will teach the boys and girls to read and write.

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I told you when you were at Paramatta that I would send you a gentleman to teach your and he butchered this in the writing.

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But Tamariki, meeting children and court theatre meaning girls to read and teach you how to how to grow corn, wheat and make houses.

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Now I think that this letter and this quote in this source is very significant in sort of I guess providing a few insights because here Marsden includes alphabetic literacy in the same sentence as other economic and agricultural promises.

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Are hinting at Ru Tara's motivation for the educational engagement and agreeing to have that school on Rotary's sort of land on Napai land.

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So Rua Tara died on the third of March, the eighteenth 15, but Kendall found important allies in rural Tara's uncle, Hongi Hika.

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And his relative walkable. Who were also Napai chips. There are expertise in the Maori language is vital for informing Kendall and linguist Samuel Lee when creating the first alphabetic Maori orthographies in 1815 and 1,820.

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This meant that when the Rungi Hulu school opened It could teach reading and writing in the Mori language, which wasn't the case in every school.

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It wasn't the case at Parramatta, but it was kind of at that time very sporadic with missionaries about whether they'll teach an indigenous language or whether they've tried to teach in English or European language.

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So due to limits of the colonial archive It's much easier to understand the missionaries of evangelical rationale for the school.

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They wanted to Christianize Murray into the Eurocentric view of, quote, civilization. Nonetheless, it is still clear that northern sheeps approached this with their own priorities.

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There are an interest in mind. Maori historian and runner Nui Walker argues that Narpaheed chiefs believed that their children would obtain European economic agricultural and technological schools knowledge from schools like Rungi Hua and that Murray tongue and traditional education would not be threatened by this additional instruction.

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He cut and why could I thought that these pupils could trade and correspond with both Maori and Europeans on behalf of Napahi.

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Mori had the power at this time geographically to comfortably stipulate the terms and conditions for running fewer teachers.

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Northern Chiefs ordered that their children remain with their families and study concurrently in Maori knowledge.

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Oh. So unlike in many other colonies, missionaries could not fall back on British missionary backing.

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The approval of Chiefs was vital for their activities and for their survival. Kendall was notorious for facilitating Napai requests for firearms and even sporadically complying with elements of Maori religion.

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He gained a posthumous reputation as someone who was allegedly corrupted by Maori culture. But I think the sources show that he operated in a context where of compromise where Morris had had the geographical power to determine what how he needed to act and how engaged in the education.

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So I think it sort of gets arguing that a decolonial reading of Maori history. Would not, not erroneousously oversimplify Napui as passive recipients of Western schooling who were evangelized, culturally simulated and politically dominated by these institutions as tools of colonization

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exclusively.

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And I think that those motivations really come out in the following decades. After that school was created in that system of athletic literacy was established.

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I was kind of horrified. Mission schools and Mori athletic literacy expanded rapidly in the following decades.

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Mori used and taught alphabetical literacy independently. Even spreading these practices to areas where missions had not yet reached.

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Such as poverty bay and even this evidence as far south as the South Island. Further Murray wrote for traditional purposes that the missionaries did not intend.

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There were multiple recorded instances such as in Rangetai Ki in 1,845 where Murray writers enacted signage that warned visitors about sacred customs and protocols.

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It's basically saying that the area was top who needed to sort of when visitors entered that space they need to adhere to sort of Maori protocols to T.

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And so they would enact use literacy, alphabetic literacy in this way, despite the missionaries viewing those kind of those ideas to begin with as hevanistic and incorrect.

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Quarry. From 1,842 onwards there was also a widespread expansion of Mori newspapers with Melissa Derby estimating up to 42 different Maori new language newspapers by the end of the century.

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Many were kind of printed by the government in collaboration with the government, but many were also sort of independent.

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These regularly printed the views of chiefs on contemporary events and even criticized British encroachments on land, especially in Waikato.

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So they platform the chief's voices as significant and upholded traditional notions of mana meaning prestige authority.

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They sort of upheld the chiefs authority to speak. 3, yeah, or in this case to be well not just to be heard but to be read.

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The recording of Faka Papa or Genealogy is another application of athletic literacy in service of traditional culture.

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In 1,835, Wurmuri Mahi Taranga Kahake already learned to read and write from CMS missionaries and then recorded nearly 800 pages of manuscripts.

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Containing Maori knowledge and his own Nazi Rango Webehi, Baka Papa.

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Walker notes that these these documents and these authors implemented sort of traditional Maori structures of speaking of RISCATION.

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And, and also furthermore these materials were hold, were handled and conceptualized with traditional, tea kunga and customs.

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About how they were to be stored and who they were supposed to be who was allowed to read such materials.

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So for example, Bradford Harmy talks about his family's own. Documents and recordings from the family and they said that sort of is stored in this discrete location within the house.

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Food considered non-secret or more in Mori culture could not be taken near these documents because they're sort of the knowledge that they were associated with.

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Was considered tough for you considered sacred. In this way we used alphabet literacy as a tool to continue.

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Murray protocols of kinship and genealogy that connect us to each other and to the universe more broadly.

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So in line with this inposium theme, I'll now speak a bit about how these historical stories can inform contemporary education.

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Firstly, it helps to understand the Western schooling and athletic literary literacy have a distinct history, present and future for each indigenous community.

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Of course, this still involves painful legacies of colonization, inequalities, paternalism, etc.

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But we also does not mean that inigenous parents simply submitted to the dominating intentions of missionaries and teachers in every context.

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They actively engaged, resisted and synthesized multiple different literacies and different educational modes and ideas and philosophies.

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A conceptualization of Maori alphabet literacy as an exclusively colonial tool would also obscure the fact that our communities, our chiefs were involved with actually creating those tools to begin with.

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We're creating codifying athletic literacy and providing sort of that linguistic knowledge. I'll be it with differing motivations.

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So Napai, Viewed Western Schools and Literacy as complementary tools to upholding traditional culture and sovereignty over their lands.

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They thought it would facilitate new political, economic and intellectual possibilities. Murray Scholar, Linda Tuiwa Smith agrees that Indigenous histories and practices of writing are frequently dismissed by narratives, positioning European societies as the exemplary and soul innovators of masters of literacy.

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These historical examples make a clear case for Indigenous agency within educational settings to conceive and apply literacies in ways that complementary to both traditional and new dynamic ambitions.

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It has been this way for a long time from these historical examples. Non-indigenous teachers can learn from these historical examples by learning, listening to and reflecting on the type of tools that indigenous communities want to create and apply through reading, writing and educating.

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So I would circle back to Audrey Lord. I think that she was conscious of such cross-cultural complexities.

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I began with a quote from him master's tools essay and I'm going to finish on another.

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Quote, difference must not be nearly merely tolerated but seen as a fund of necessary polarities between which our creativity can spark like a dialectic.

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Only then does the necessity for interdependency become unthreatening. Only within that interdependency of different strengths acknowledged and equal can the power to seek new ways of being in the world generate as well as in the courage and sustenance to act where there are no charters.

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Hiara Rawa Artou. Thank you very much.

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Thanks so much Julian for that wonderful presentation. Helping us think about new ways to think through history. Helping us think about new ways to think through history.

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Helping us think about new ways to think through history. So next up we've got Dr.

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Vanessa, think about new ways to think through history. So next up we've got Dr.

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Vanessa, I'm sorry Vanessa Borowski and Dr. Laura Rodriguez Castro presenting on Reflecting on Global Dial

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Thank you very much. I'm going to try and do this as a hybrid presentation. Lara's going to try and do this as a hybrid presentation.

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Lara's going to be presenting online and I'll I will be presenting here. I want to start by acknowledging that I am on the sterling lands at the Wurangi people and also want to recognise my own positionality as a settler migrant on these lands.

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Lara's going to start off. Lara, can you hear me?

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Yes, can you hear me?

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I'm great.

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Yes. Do you want, do you want to start? And I'll just do the slide.

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Yeah, great. So thank you for allowing us to do these high rates. So, I also want to, start by acknowledging then paying my respects to the people of the bungalow nation where I'm speaking from today and I want to extend this acknowledgement and respect to Elders past and

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present. We also want to recognize then what we're speaking about today, especially in this, in the presentation and what we're working on about the colonizing through.

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Indigenous ontology, epistemologies and knowledge should be front and center. Indigenous telling proceeds and this wraps more official church telling processes that have taken place.

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And I think we've seen. That in the previous presentation as well. So.

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I think yeah, you're managing the slides right here. Today, And I also want as well to acknowledge my positionality as a migrant settler and living in so called Australia.

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So today we're presenting on a special issue we're currently editing and an editorial. We're writing with Professor Dean Paradise, for Journal of Sociology, which is true for publication in 2024 on the challenges and possibilities of decolonizing truth telling globally.

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So these build and sustain engagement with the call for true telling in Australia. During a number of seminars said, Vanessa and then myself hosted in 2020 and 2021.

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Would support by the Alfred Taking Institute for Citizenship and Globalization and the Institute of Post-colonial Studies.

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This included, critical discussions about your telling, in Australia, Canada, Colombia.

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Papua, 2 more Leste and the Solomon Islands. So through this special issue and the editorial, we investigate what potential might be offered by a refraining of the possibilities of truth.

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L as an instrument of transitional justice and more as a means to confront the colony of power as well as suit enact and imagine the colonial practice.

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Wearing these genus and racialized people's ways of being and knowing our prioritized. So given that we have kind of a short time limit, we just going to focus on the first 2 kind of preliminary emerging things from 4 that were discussing in our editorial which as I said it's a very much working progress and

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we've run some work shows very recently. As well with all contributors from the special issue which were fascinating as well from people from all over the world.

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And hopefully this speak to kind of the complexities of the colonial practice in the context of true telling global, globally.

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So the 2 things that we're focusing on today are the role of onto epistemic violence and universality in truth telling.

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So on the first theme, so there has been kind of extensive discussion how epistemic violence operates in short telling processes that are centered around the nation state.

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Even when there have been attempts to privilege indigenous self-determination. So we have seen a lot of literature and critical literature on these.

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On the Truth and Reconciliation Commission in Canada as well as on at times to center ethnic indigenous intersectional.

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Racial or land focus approaches as we have seen in the most recent Colombian truth process. And in important contribution that has emerged in the transnational dialogues that we've held is that violence does not only occurs epistemically but also ontologically.

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Lisa approaches reject an artificial divide between ontology and epistemology in set pointing to the ways in which the 2 are deeply interconnected.

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So in conversation with. We am Singh, violence. Through his discussion of a piston, of extractivism and he said, is a way of being and living in the world or in other words it is a form of existence and ontology.

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So epistemic on top is to mean violence within true telling privileges kind of Western ways of lives and places them and again, as the only ontological pause as the only ontologically possible whilst other culturally and cosmologically different force of human existence are ontologized as inferior.

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What we've kind of recognized in these dialogues is that there are different forms in which I'm epistemic violence is manifest, including.

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Colonial and elementary logics, exploitation, and extractivism. For instance, elementary logics operating transitional and restorative justice or centralized church telling processes through the establishment of official truths and linear narratives.

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This often positive colonialism as a thing of the past and rely on linear timelines. And of course, this is something that has been discussed as well in the more critical literature on truth telling.

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So, illustrating of this process is the periodization of conflicts, for example, which obscures the impact and endurance of coloniality.

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To give you an example within within the most recent Colombian peace process with the FARK EP.

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There was a determination at the start of the conflict from 1,958. So this kind of periodization that that the conflict started there.

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And therefore the actions of the peace and restorative justice apparatus have largely focused on this time period.

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Despite the attempt to have a form of restorative justice where indigenous ethnic and racial approaches were transversal.

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And for those of you who are not familiar, like this is quite a and kind of celebrated and progressive approach to to a peace process and to a truth commission and so on so there has been really a lot of achievements of this commission.

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But what Research and the Truth Commission report is showing is that indigenous ontologies and epistemologists where silence distorted or made opaque in narratives that still privilege Western dominated liberal and legalistic traditions of detailing within this kind of periodization within this period.

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And we have a great contribution by Rodling and Jamar, on this in this forthcoming specialty issue.

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In respect to the pedagogies of peace deployed during the peace process there have been also shortcomings in addressing the historical continuum of violence against ethnic groups which are what we when in Colombia, are comprised of black and indigenous peoples.

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Due to silencing work on the connections between colonial violence, continued structural value, violence and the armed conflict.

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So. So onto picnic violence is also evident in the kind of extractive and exploitative methods that you telling processes can utilize.

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So. What we have found is that, Ontario is to make extracted a similar exploitation often occur and their discourses of colonial politics over presentation.

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Fast track reconciliation and reparation. And again, this is brought up by several papers in the special issue.

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So just to give you an example, we're seeing this play out in the current process of centralized church telling in Australia were extracted logics of systemic exploitation demand that Aboriginal and Interstate Islander people do the work of making peace about the impact of coloniality.

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With settler and state accountability and ongoing structural and racial violence and hierarchies left and address or at least dissentered.

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So this colonial logics construct indigenous people as and I use the work of, we use a work of if talk here as in need of repair or resentful obstacles to the promised nation building and reconciliation.

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At the same time, it would be stomach violence occurs through a lack of state and civic and settler accountability, responsibility and justice related to issues.

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That are important, such as land institution material obligations and existing structural violence.

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Thank you Lara. I'm sorry I moved the slide too soon.

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That's all good. Thank you.

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But I'll pick up around the concept of plurivicality and border dwelling, and which are the 2 other key thematic areas that have emerged in a number of contributions to the special edition and primarily in response to the problematics of Ontario in response to the problematics of an epistemological violence enclosure that Lara has outlined.

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And these contributions speak to the way in which a decolonization of truth processes is potentially connected to the decolonial project of universality that the Zapatista social movement in Mexico initially articulated through the metaphor of a world in which many worlds fit.

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Which this picture kind of illustrates and which decolonial theorists such as Miniolo and Escobar have drawn on to articulate a global onto epistemological project of universalism.

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So the contributions in this special edition grapple with how truth-telling might contribute to to this kind of construction of pluralsality and the ways in which a praxis of border dwelling, thinking, doing and being at the messy interstices of the pluriverse may help lead us to this world.

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Could these interstitial spaces create the context in which settler colonial habits of thought and action as well as hegemonic truths could be confronted and challenged as one contributor bredfield asks in the Australian context.

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So Manuela has outlined what he describes as a universal project of pluriversalism that seeks to de-universalize the dominance of Western unto epistemology globally.

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This is a challenge that many scholars and activists have in fact already been grappling with over the history of anti-colonial struggle.

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A pluriversal world is a world in which multiple cosmologies are deeply entangled and interconnected rather than the discretely articulated or discreetly articulated as in liberal understandings of pluralism.

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But the critical and difficult decolonial task is disentangling these cosmologies from the logics of coloniality that continually privilege Western cosmology.

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Maniolo building on the work of Gloria and Zaldoa on borderlands offers the border as a methodology or praxis for thinking, sensing and understanding the entanglements of the plurvose, a way of dwelling in its interstices that is not simply mental or rational, but embodied and

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experiential. This is the challenge of the pluriverse as praxis, which escapes easy definition.

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A praxis that seeks to create a world in which as as a Kaiser Gaza outlines, multiplicity, co-contemporanity and overlapping of our worlds as possible.

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However, the reality of this praxis in truth telling as in many other D colonial endeavors is complex.

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Our contributors, Radling and Jamal explore how recent truth processes in Columbia attempted to include a poly funny of voices to address the liberal legalism of the conventional transitional justice model.

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However, this did not lead to an engagement with the implications of plurality for the terms of the truth process itself, such as an acknowledgement of the violent processes through which Western traditions were imposed on other cosmologies, nor to the ontological acknowledgement of coexisting cosmologies or the persistent structural effects of such

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epistemic hierarchies.

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So to conclude, Manuela wrote in 2,018 that I learned from indigenous cosmology what I couldn't learn from Hegel and Western cosmology.

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And we simply, found that indigenous Ontario epistemologies are transforming and radicalizing transitional justice as well as instantiating and modelling significantly new ways of addressing coloniality.

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These types of engagement with truth introduce ontologies that dispute the common sense assumptions of liberal nationalism that have been at the heart of the transitional justice project since its inception.

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Instead, truth is co-constituted as an ongoing process of becoming. Within a relational process that includes the human and more than human, the living and the ancestral.

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As our contributors Kent and Heming find into more or less in Australia in this type of truth telling that they are not simply empty signifiers of violence, but they are active agents and subjects of truth-telling who need to be taken into account in reckoning with truth and the reparation of violence.

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So these types of truth telling draw on a reflexive praxis that issues the binary between theory and practice and makes a possible for truth to dwell in an onto epistemic borderland that is both discursive and embodied, liminal and ambiguous, emergent and revelatory, sacred and profane.

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This is a truth telling without the aspiration for reconciliation, conclusion or consensus so characteristic of liberal transitional justice processes.

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The instantiation of indigenous ontologies, ways of knowing, being and doing within the process of truth telling itself is profoundly pedagogical.

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Teaching indigenous ways of being by inviting non indigenous people to share these spaces. So this truth-telling therefore functions as a living critique of the ongoing coloniality of modernity.

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And creates context where indigenous and non-indigenous subjectivities can be troubled through a pedagogy of discomfort that is cognitive, and motive, experiential and self-reflective.

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So we help these themes, just 2 themes from our, special issue help us to think through some of the challenges of decoloniality in truth telling processes and within research and education on those processes.

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And I know this presentation has been quite densely theoretical. But since there aren't a lot of presenters maybe we will have time to unpack some of what we've been talking about.

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Thanks.

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Now our next 2 speakers are unwell and aren't with us so that's Kim Macleod from University of Tasmania and Marie Brennan and Lou Zipin from the University of South Australia.

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So our next surviving presenter then is Jess Gerard from the University of Melbourne.

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Okay, so I'm gonna. Put my time on so I can keep your time.

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So yes, I'm Jessica Dried. I'm one half of that duo up there.

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Sophie sends her apologies. She couldn't be here. And so thanks first to Joel and Mel for organising today's event and thank you all for being here and on Zoom for being here it's the last day and I'm astonished.

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There are people in the room and very thankful. So I, am deeply appreciative. I also want to acknowledge that that we are on stolen land today and I also want to acknowledge that we are on Stolen Land today and I think one of the things we'll be that that we are on stolen land today and I think one of the things we'll be talking to

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today. That's not the slides, this is the slides. Is this book that was written with Arafi Shriprakash, Sophie and myself and one of the things that we intentions behind this book was to address the responsibility of being settlers on stolen land and so what I'll be

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talking to today is in part very much engaging with the sense of responsibility and politics that comes with being on stolen land and acknowledging that this land always was and always will be Aboriginal land and that colonialism is an ongoing violence.

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Into the present. And so with that I think what I'll note is that today in advancing some of the argument that we've put forward in this book.

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That one of the things that we see is one of the intellectual responsibilities of settlers is to engage in analysis of what domination is.

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In this context and how racial domination is linked into institutions of the state practices of the state such as education and schools.

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And how an engagement of critique and understanding leads us to the potentiality to think about decolonial ant-colonial futures.

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And we see this act of critique as deeply intertwined with thinking about possible futures and I won't talk about it very much today, but in the book we do have a final chapter where we think about what openings there are for thinking otherwise for being otherwise and to engage in a politics about that otherwise.

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And we see the 2 tasks as being interconnected. There's not a decoupling of critique and action but actually that these 2 things need to be considered in relationship to each other.

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The other thing I wanna say about this current moment with my other one of my other research projects that I'm doing at the moment.

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One of my other research projects that I'm doing at the moment is researching conservatism and I'm doing at the moment is researching conservatism and I think it's maybe a glib thing to say that the moment is researching conservatism and I think it's maybe a glib thing to say that it's a critical moment

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because every moment is a critical moment but I do think there is a particularity to our contemporary moment where we are seeing immense backlash to the kind of thinking around anti-colonialism and de-colonialism and immense backlash to thinking about race and antiracism and what to do about

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racism and so the conversation that all of the other presenters have advanced today is one that we really need to be thinking within an immense pleasure and privilege to be here with you all to start this conversation.

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So, okay, so what I'll do today is if we thought that what would perhaps be most useful is to walk through the way that we're approaching whiteness and why we've scented whiteness and then I'll link that to some questions around how do we understand education.

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The relationship to whiteness and our key conceptual framing of that.

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So to start with whiteness, we started this book at a moment when white privilege seemed to be a term that was just everywhere and it was unsettling to us because it seemed a very individualized way of understanding what we understood to be a structural formation.

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And so in the book we really wanted to ground and theorize strongly a conception of whiteness that didn't just describe a skin color or describe an individualized experience of walking through the world, but as a deep racial contract.

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Linked to British colonialism and the ongoing effects of settler colonialism. And so we see it as being shaped by material interests of racial domination, under colonialism and capitalism.

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As constantly reworked and reinscribed through the governance of social and political life. So to see whiteness in these material terms is to recognize that it's steeped in settler colonial networks of social and cultural power.

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And to understand whiteness as a formation is to be also to be alive to its mutability and contingency, one only has to look just a little bit historically to see that what and who is considered white changes over time that these things are constantly evolving and so it's so important to understand this historical and structural understanding of

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whiteness to make any sense of contemporary debates around race and racism. So we see that, whiteness is not reducible to a fixed identity and that there is a motility to whiteness.

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And we're particularly interested in how the mutability and contingency of whiteness relates to the temporal project of settler colonialism and a big theme of our thinking is trying to redress and reckon with the temporality of colonialism, the way in which colonialism attempts to fix particular moments in history and the way in

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which colonialism seeps across our past present and future imaginings. In the face of unbroken indigenous sovereignty, the settler colonial state only continues to have at claims of legitimacy heard by updating the structural forms of whiteness.

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So the land has never been seated and so the settler state is constantly having to reinscribe its own legitimate legitimacy through this assertion of whiteness and there's a temporality to this about the remaking of whiteness of the dominance.

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Of whiteness. And we draw a little bit here on the thinking of, well done, Maldonado Taurus around the idea of coloniality that I'm oh gosh sorry I'm on there and not there.

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Coloniality is maintained alive in the books, in the criteria for academic performance, in cultural patterns, in the criteria for academic performance, in cultural patterns, in common sense, in the self image of peoples and aspirations of self, in the criteria for academic performance, in cultural patterns, in common sense, in the self image of peoples and aspirations

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of and cultural patterns in common sense, in the self image of peoples and aspirations of self and so many other aspects of our modern experience.

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So this we are arguing is the structural ways in which whiteness can be understood. And we are connecting here the Australian experience of settler clonalism and the book very much is about trying to reckon with settler colonialism and the specificity of Australia but obviously we have to connect that with British colonialism and Connected to this also is the idea of the

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racial state in Goldberg's ideas of modern states as serving to fashion, modify and reify the terms of racial expression.

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There's a brilliant book by Debbie Bagali, an indigenous scholar called The Unmasking of the Racial State and Looks at Indigenous experiences of the public service that came out a couple of years ago which really works with this idea of the racial state and it's really important to think about how the

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state inscribes these sorts of patterns within its practices. And the point I was making about temporality before really links to our idea of whiteness as constantly accumulating and expanding.

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So it occurs that through settler colonialism that whiteness is constantly making new forms of its own property.

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It's it's constantly acquiring new spaces and new ways of being in order to maintain this racial dominance in settler colonialism.

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And a part of this and I'll come back to this later on is the production of social memories and amnesia of the racial state.

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So the state has a particular memorialization, particular patterns of knowing that's connected to upholding racial dominance and a deep forgetting, a deep, deep forgetting and in some cases complete obfuscation.

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In fact, all the time, complete of discussion. And we work a little bit with Mohawk scholar Audra Simpson and she writes to be within the state is to some extent to be of the state.

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Since one must come against its image, its history and its law as one moves through and upon it. So in this sense, we approach the racial state of the Australian settlers colony as deeply structured by modernity and coloniality and the ongoing logics of the white possessive.

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And so to get there, we very much use it as a foundation to our thinking, the ongoing logics of the white possessive.

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And so to get there, we very much use as a foundation to our thinking the work of Eileen Morton Robinson, who talks about the settler colony as being a constant production of the white possessive.

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The foundation to the formulation and management of the settler state is the perpetual disavowal of indigenous sovereignty and the constant claim of white possession.

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So the relationship as I noted before between British settler colonialism and the Australian national identity is constantly reiterated through a discourse of loss and recuperation.

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So how we are thinking about education through all of this is that we're Working a little bit with Jessica Piket who talks about the pedagogic state and she talks about the pedagogic strategies employed by the state and non-state agencies both within and outside of formal education to govern citizens.

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And so we develop upon this and talk about the pedagogies of the state. And using this idea, we think about educational institutions and informal education educational practices as part of the settler colonial apparatus.

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Education is a key mechanism within which the Australian racial state and by racial state again I'll emphasize I don't mean like a separate state or of the state but the state is a racial state.

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In which whiteness is relayed intergenerally and this is this temporal aspect coming in here as well that it's through education that through one generation to the next whiteness can be.

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Relayed. And so pedagogies of the settler colonial state Sweet. A contested, so it's not like we're saying that there's a kind of Uber dominance that exists forever.

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But ultimately our intended to secure the permanence of the settler colonialism and white dominance. In our book we talk about some of the resistances even at the book is not attempting to chart resistances but we note how in response to resistances to the racial state that there's intensive backlash, this intensive act of

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recuperation in order to bring it back. Back into the state of whiteness.

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So what I'll end on is an outline of our 3 conceptual frames and one of the things that we really wanted to do with this book so in addition to doing some theorizing around whiteness that could break through some of the individualizing discourses.

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We really wanted to think about education in all of its formation and one of the common traits that we saw in educational research scholarship was a focus on the colonial, do-colonial or anti-colonial or anti-racist thinking in as a curricula argument, as a knowledge argument.

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How do we teach this or what might we need to teach differently? What do we need to bring into the classroom?

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We wanted to think quite differently about this to open up consideration of not just what happens in the classroom but the actual production of the classroom in the first place.

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So we start our three-pronged conceptual frame with the idea of materiality. And here we draw on the concept of racial capitalism as a way to think through the ways in which education is produced and why produced I mean buildings, how are they built, where were the bricks made, how is the cement laid, how

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are the pencils produced? Who's behind the platforms of education? The cleaners, the administrative staff, all of these things rely upon racial divisions of labor globally connected that are connected to the maintenance and dominance of whiteness in settler colonialism and colonialism more broadly.

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And in thinking about capitalism as racial capitalism, I just want to say again that we are not saying that there's an arm of capitalism that's racial but that capitalism is foundationally racial capitalism and I have worked previously and still do a little bit with Marxist.

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Theorizing and even Marx. In Marx there is recognition of the ways in which class itself is racialized is a racializing category and so this important new Readings upon capitalism is really pushing forward that consideration of the way in which capitalism segregates and forces segregations.

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Based on racializing ideas. Of hierarchy of civilization. And so on. One of the things we have really wanted to do in that racialising section is to draw attention to dehumanisation as a necessary condition for capitalist development and thinking about what that looks like.

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As I said, not just in classrooms but the production of schooling. So what goes behind the production of schooling and this different dehumanizing effects and as a baseline the fact that the schools themselves are built on stolen land and there's a beautiful article by Sharon Stein that looks at public universities in the US which

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highlights the ways in which the public which we as progressives often step up to defend with good reason but actually we're defending you know this act of st stolen you know occupation.

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Yep. The second conceptual frame is the piston epistemological question, the knowledge question which is perhaps a more common question.

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In educational research, but here we draw on Charles Mill's idea of white ignorance to really push forward our thinking around the absence and presence in knowledge.

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And we're thinking about ignorance as an active part of knowledge creation. It's not just the absence of knowledge, it is part of knowledge creation.

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It's systemic and in the context of settler colonialism it is It is deeply connected to the disavowal of Indigenous sovereignty.

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And so we're looking here at the way in which knowledge builds and ruins in the very same moment and what that looks like in classroom and educational practices.

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We see white ignorance as being active as and dynamic as it normalizes racial hierarchies and wit superiority.

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And then lastly, and this is where we really talk more about informal forms of education and we look at pedagogies for the state not necessarily of the state so actors who are acting on behalf of the state.

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We look at affect and the idea of feeling states. So here we're looking at the way in which states invite us to feel a particular way for and of it, this homeliness particularly for white settlers of the settlers state and what it means to feel not at home in a settler state and the types of product pedagogic

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productions. Of space and of of effect which produces particular relationships between citizens and states. And so we draw on a number of examples.

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So for instance, Australia Day. Advertisement campaigns. We even talk about the the gifting of coins to commemorate the bicentenary of Australia which happened as authors were old enough that that was when we were at school and the kind of ways that were invited to feel a part of the state in those

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moments. But of course in those moments there's a very particular production of the white capitalist state of Australia and the sorts of ways in which.

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They're pedagogic. Relay of whiteness. And I'll leave it there and I very much look forward to the conversation.

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Thank you very much and thank you for those in there, even though I can't see you.

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Thanks so much Jess for fabulous presentation and if you haven't already read Learning Whiteness by Rathy Jess and Sophie, I can highly commend it to you.

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And if you don't want to go out and buy it after that presentation, then you didn't listen carefully enough.

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So I'd like to invite our 4 great presenters to come and sit up on the stage. Terry, Julian, Vanessa and Jess.

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And Joel maybe you can come and hang up here

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Can we point this Zoom camera so that people on Zoom can see the panel?

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Okay, so perhaps if anyone's got questions if you'd like to come up to the microphone in the middle at the front there so that the people on zoom can hear your question as well.

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So all the presentations were very, very interesting and I have 2 questions one about the Canadian presentation and more specifically about the Canadian presentation, about the Canadian presentation and more specifically about the liaison that you mentioned. I have 2 questions, one about the Canadian presentation and more specifically about the liaison that you mentioned.

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I'm just curious about who they are, what their gender is and how they're found, the person who mitigates is what I understand or bridges the community and the school.

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And I'm also asking because we had a very similar research on Roma and Eastern Europe and it's a different context but we found very similar outcomes that we call them cultural brokers and they tend to be women.

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But I just wonder in in your context, how do they emerge or are they chosen selected or somehow they volunteer for this position?

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And the other question is about whiteness. And I have a theoretical maybe a question, but maybe it can be answered by others too.

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I just wonder in the capitalist system that as you said is racializing in its segregates. Is it possible then to decolonize knowledge and knowledge production?

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What are the limitations within the system of capitalism which seems not to go away anytime soon? Thank you.

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How's that? Thank you for your comments and questions. Unfortunately, Emily's the one that could be better answer your question.

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Unfortunately, Emily's the one that could better answer your question because she's the one that could better answer your question because she's the one who's most on the ground that could better answer your question because she's the one who's most on the ground on that but better answer your question because she's the one who's most on the ground on that but the we use

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the term cultural liaison fairly broadly and and so it covers a range of a range of positions. You're right, most of them are women and most of them have had prior experiences in the education system.

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You know so we as opposed again most most of the indigenous teachers are also women. The the elders you know who are brought into the school and the most part on a part-time basis or on a guest basis the knowledge keepers these are people that are identified by and community or First Nations advisory bodies and groups working with the

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school divisions and with the specific schools. So there's a range of ways in which people can come into the system or not as the case may be.

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And the the the full-time liaison persons are school representative school personnel they are not teachers they are not teaching staff but they play a role in cultural teaching so they are paid the elders of course are recognized and paid honor area and so on but they're not they're not full-time, they don't play a full-time

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role. So you have a real range of activities where in some of the schools there's a very strong presence of representative personnel, whereas in other cases it's a much more passing kind of a position.

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And so of course the goal, the articulated goal is to move towards a much more permanent ongoing presence there that is relatively rare to see.

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I don't know if that covers the range of what you want.

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Yeah, yeah, yeah. Like, I guess add something to that from my perspective in my sort of What I've read as a most lot of Maori and Aboriginal women especially in the twentieth century have really deliberately appealed to European notions of amenity and motherhood to try and break into those educational spaces and

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advocate for educational change that sort of, yeah, sort of tried to do that to try and say this is why I have a sort of a right to be your teacher, be NSO via advised on educational policies.

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So I guess there might be an element of subversion in breaking into those institutional spaces.

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I mean, can we decolonize knowledge production? I mean, that's that's the question, right?

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Knowledge production in the academy has been built up on such long-held traditions of extractivism and exploitation that to entangle that is extremely difficult.

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However, I also want to say that in naming domination I don't think I think if we end up into kind of deep pessimism and inact and then the job hasn't been done right.

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And so that's why we do end the book on kind of reflection on what openings come next.

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And I think it is important to think about knowledge production and to get back to my point about materiality in all of its.

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Kind of domains as It is a I think it's a I think it's co-written by Liam Leon Tickley but there's a great piece that kind of looks at the way in which Western academic folk working with those in the global south will often you know there'll be a whole bunch of research

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fellows research assistants who are doing the whole bunch of research fellows, research assistants who are doing the work who are the knowledge brokers never get named.

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So there's a kind of a need to think about the hierarchies of knowledge production who gets counted who doesn't get counted.

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There's a piece there about citational practices which we had to think very deeply for our book about thinking about you know how would we as 3 settlers write a book.

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That was engaging with settler colonialism and who would we be citing and how would we be thinking about the form of knowledge that we were producing.

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So I don't, I mean maybe anticolonial is something that can be. Yeah, deep, and we could get stuck in semantics, but.

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That's a really hopeless answer, but beginning of a conversation.

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Please come up to the microphone and yeah. Yeah, thank you. Everyone such amazing presentations.

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I'm Alex from Deacon University. I have a question. Also about whiteness if you don't mind.

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Yeah, I was just really struck by, I mean, look, the particularly Okay. I was wondering if you could expand more on like Did you mean?

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Like that obviously not whiteness would not necessarily feel friendly to. Luck for who is it the only or how is that constructed?

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I'm also aware like as you mentioned it's important to attend to like the structural and systemic and maybe Yeah, I'm asking you more about individual bodily experience.

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Yes, I guess that's just it. An interesting attention. The effective and the embodied and the individual and the structural powers.

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So that's a larger question. And also, Vanessa. You mentioned.

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Yes, there was capacity to expand a bit more on perhaps bringing down. Coming down from a theoretical to more of the.

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No, ground level is right, but I'd love to hear a bit more on that if you.

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Happy to expand. Thank you.

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Thank you so much Alex. They are really great questions and yes there's obviously a deep conceptual relationship between affect and embodiment that does draw us back into the body which we thought was a really important thing to do within the book because it is something we are.

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We are people in space. It's really important to attend to what that means. In terms of the homeliness, we, we talk a lot about happy multiculturalism as this kind of emergent settlement that happened in the late twentieth century and how that produced a particular version of homeliness that is symbolically

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violent but which invites a particular kind of attachment to the state that might exist beyond. the white Australia of the earlier twentieth century but which is reinscribing it in new and different ways and we talk about the way in which the contemporary settler state asserts itself as a benevolent state.

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So you know we are we are all giving we are you know capable of giving and you should be thankful and we do doing all of these wonderful things.

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And so that's connected to this sense of an effect of connection and of belonging, but it's very much inscribed within this this founded conception of the kind of happy multi-cultural settler state.

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And some of the examples that we, the resistances that we draw on are exactly that what you're talking about is people who have criticized or criticizing Australia Day and you know the Australia, the invasion day protests where the flag was burned and there was huge outcry and so that's a great example of where quite literally

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bodies are on the line and certainly not homely for those folk and what that symbolic violence does kind of individually.

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So my point about whiteness is not just being kind of an individualizing is not that it doesn't impact us individually but that it's not only that.

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Thanks that question. Annex it's very large question. I mean in some ways the difficulty is we're talking about some ways the difficulty is we're talking about other people's difficulty is we're talking about other people's empirical research in this presentation.

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The the research that I've done that I cover in in the special issue and maybe Lara can talk about the Colombian context.

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I mean, I suppose I worked for a year with reconciliation Australia documenting community truth-telling processes and I worked for a year with Reconciliation Australia documenting community truth-telling processes and I suppose a lot of these ideas about the way in which truth telling is actually being Tooth-tening in some ways doesn't do

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these processes justice. That basically kind of through these processes that are happening there's a kind of embodied sovereignty on on country and I mean to give you more kind of concrete examples and you know there's an annual commemoration of the Epin massacre.

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So you know each year people will gather to commemorate that event. And that kind of gathering.

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It's both the organization leading to the to the gathering and the actual gathering itself is a constant. Refutation of the colonial narrative around what happened at at Epin and so it's a kind of assertion of this is you know this is what happened these are the people who died.

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It's a constant. Recommemeration of that that death and suffering but at the same time is a very kind of composer, I'd hate to use the word positive, but in some senses radical assertion that we are still here this is our country and we're these are practices we're going to

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reiterate them each year at you know at the site. And so that functions quite differently to your usual transitional justice processes in places like Canada, South Africa and so on where you have a huge commission that happens in a mandated period and then okay it's done now moving on.

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In these these processes truth tenning is seen as and constant ongoing engagement with history and coloniality in a very often Modest humble you know, way which I think in many ways sort of enacts a kind of reciprocity and models a reciprocity that people are wanting in the broad, such a colonial

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state. And so that's a whole, whole lot of complex processes going on I think in in mud of the I mean and we've been you know I was absolutely and or struck by how many of those community processes are going on around the country in a very quiet way and I think they have shifted the narrative over time.

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So that's rather a long answer. I don't know Lara if you want to talk about the Colombian process of it.

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Yeah, so, can you hear me?

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Yes, we can.

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Okay, let me see. Okay. Yeah, so as soon as I was saying we are drawing from this conversations, but I guess with the pieces that we have on Colombian as well as my own research.

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There's definitely kind of the manifestation of this Ontario isemic violence very prevalent in the in the current Colombian peace process and I mean the truth commission report has just come out last year so everything's still quite new but what we are discussing and seeing and it's something that people need, what's gonna happen, which have kind of a

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spoken my research before that, especially people who are, especially people who are categorized as victims.

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And who are indigenous and black people who are categorized as victims, and who are indigenous and black people knew that this is victims, and who are indigenous and black people knew that this periodization was going to and who are indigenous and black people knew that this periodization was going to, bring a process in which.

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people knew that this periodization was going to, bring a process in which, the structural racism was going to, bring a process in which, the structural racism of coloniality was going to be, bring a process in which, the structural racism of coloniality was going to be, perhaps a knowledge but not addressed.

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So, the article by Ariana, Ruddling and a Street Jamar, for example, has kind of.

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Started to unpack this in the truth commission report, but we also have a contributor unpacking these.

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In this whole apparatus of the pedagogies of peace that are. kind of emerging as part of the of the process of the, of the truth process in Colombia.

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So I guess those are kind of 2 examples of like concrete examples of how this is happening.

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Thanks Lara. Another question?

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Is that your presentations today somehow I think reflect the situation in in this area of research. The colonial research or the colonial discussion of the colonial geographical discussion.

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On one hand there is this highly theoretical conceptual discussion. Concerning the issues that you have raised.

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On the other hand, there are different kinds of practical arrangements or practical ways of trying to to After these problems that colonially has or colonialism has created.

426
01:30:00.000 --> 01:30:14.000
And there is attention. These 2 approaches do not necessarily communicate with with each other. First of all, I would like to hear your comments on to your recognise this tension.

427
01:30:14.000 --> 01:30:34.000
And do you think that there could be some kind of ways to Combine this tool. Approaches.

428
01:30:34.000 --> 01:30:59.000
Thank you. That your comment really strikes at the heart of separate colonization which is built on a fundamental contradiction and you know he essentially the 2 pathways to to resolve the tension is to you know as colonization has tried eradicate indigenous people and land and knowledge is or secondly to.

429
01:30:59.000 --> 01:31:16.000
Send the settlers back and reclaim the lands and their territories so on so that tension is an art, it's fundamental at the heart of settler colonialism and until it's resolved there will not be decolonization effectively.

430
01:31:16.000 --> 01:31:25.000
Having said that though, there, you know, there, I mean, there are certainly stances that stand at either extreme in terms of, you know, not giving.

431
01:31:25.000 --> 01:31:36.000
One way or another, which as you pointed to your focusing on a more pragmatic stance, a more pragmatic solution.

432
01:31:36.000 --> 01:32:02.000
And the first step is to recognize that that contradiction lies at the heart of separate colonization and to come to an understanding of what does that mean and in part that means and and again I mean this is why I'm always drawn to analytical perspectives that focus on contradictions because that's what sociology is all about is really

433
01:32:02.000 --> 01:32:15.000
exploring contradictions and following them through. Problem with sociology is you don't have enough one-handed arguments.

434
01:32:15.000 --> 01:32:31.000
Good. It keeps us in business. But no, but in terms of this, without getting too far away from this, we, there are, there are ways that, you know, without getting too far away from this.

435
01:32:31.000 --> 01:32:52.000
There are ways that, you know, indigenous scholars, that, you know, indigenous scholars, set our allies and others have, struggled with this seriously and that their allies and others have, set our allies and others have, struggled with this seriously and, recognize that, you know, once you come to an understanding of what is

436
01:32:52.000 --> 01:33:06.000
at the heart of this, then you can begin to forge pathways that, you know, that, begin to say, okay, what, does indigenous sovereignty mean in terms of the ability to control their lives, to be able to have land based understanding to be able to have language sovereignty as a fundamental part of that?

437
01:33:06.000 --> 01:33:36.000
You cannot, would have been filled with smoke. And that's no longer the case. So things can change.

438
01:34:36.000 --> 01:34:41.000
Things do change and you know it's

439
01:34:41.000 --> 01:34:53.000
Well I think it's I guess looking at the history and things of the examples that were shared today sometimes I feel like The concepts of the practical and the theoretical can be very enmeshed.

440
01:34:53.000 --> 01:35:10.000
And very sort of like we want circularity between where they flow in between each other. I mean, for example, like in my case study the missionaries Thomas Kendall they only sort of made this journey for them on the boat across the other side of the world because they believed in this in a theory of their God and a theory of

441
01:35:10.000 --> 01:35:20.000
Christianity and a theory of what they were going to do. Which led to them doing things like you know, effectively teaching a particular European sort of crops and engaging in trade.

442
01:35:20.000 --> 01:35:36.000
So it's like a lot of time these things were interacting and I guess the actors were applying them in their own ways and changing them in their own ways and I guess that feeds back into the idea of theory and how they arise their own work.

443
01:35:36.000 --> 01:35:55.000
I think Jessica's like examples are really and I'm sure you speak more to this but a really good example of how that ideology can have how these sort of these theorizing it through effect can really sort of explain and sort of identify ways that people practically engaging with things like what you see on Australia Day and

444
01:35:55.000 --> 01:36:04.000
Invasion Day and sort of practical lives and practical feelings and those conversations you have a lot of people here in Australia I think have a dinner tables and the ways that they act.

445
01:36:04.000 --> 01:36:09.000
So I think a lot of time it's, it can be really, I guess. Difficult.

446
01:36:09.000 --> 01:36:16.000
I think difficult to separate the investment between what's considered practical and what's considered theoretical but I think exploring that.

447
01:36:16.000 --> 01:36:27.000
That complexity and exploring all of that nuance can sometimes be a hard part of life but I guess a valuable part of scholarship.

448
01:36:27.000 --> 01:36:44.000
Yeah, Julian, I think your talk really highlighted that I think really well this and I and I think that you've raised a really important point that I'm not sure that I see that division as starkly perhaps as we perhaps as what the questioner does and I think that doing is an act of theor does and I think that doing is an act of theorizing and

449
01:36:44.000 --> 01:36:50.000
theorizing is an act of theorizing and theorizing is an act of doing and that those 2 things can't be separated and theorizing as an act of doing and that those 2 things can't be separated quite so starkly.

450
01:36:50.000 --> 01:37:02.000
I also think that as I said at the beginning of my talk, I also think that as I said at the beginning of my talk that having the tools for understanding lead to tools to doing and vice versa.

451
01:37:02.000 --> 01:37:22.000
Understanding and then doing can sometimes supplant recognition of the deep work that activists are doing and how we need to learn from what they're doing as well and I think that that's really important to to not, I think that's a version of hierarchical westernized understandings of ways of being.

452
01:37:22.000 --> 01:37:37.000
I also think that there's plenty of people telling us and asking us to do things if we just listen to First Nations people across the world and that's one of the things that we had to think about with the book is that you know we as 3 settlers weren't going to end the book with 10 points of what we needed to

453
01:37:37.000 --> 01:37:48.000
do but rather open a conversation for thinking about how we might engage in change that listens deeply to the work that's already done and already been asked of us.

454
01:37:48.000 --> 01:38:07.000
And I think that there's plenty of work there demonstrating what what black sovereignty in the constrained conditions of possibilities in the contemporary space might look like and how we might support and enable solidarity for that.

455
01:38:07.000 --> 01:38:11.000
Did we have one final question maybe? Right.

456
01:38:11.000 --> 01:38:16.000
Good I just jump in and Just as well responding, that's okay.

457
01:38:16.000 --> 01:38:17.000
Yeah, absolutely.

458
01:38:17.000 --> 01:38:31.000
Yeah, yeah, I also just wanted to add I also don't see and I think when we see that distinction clearly in any piece of writing about coloniality and the coloniality we should be.

459
01:38:31.000 --> 01:38:41.000
And that's the kind of work that. IA lot of people who work with anti-colonial practices such as Sylvia.

460
01:38:41.000 --> 01:38:49.000
From Bolivia who is like Maya. She has written a lot about this, you know, about of this when this is separated.

461
01:38:49.000 --> 01:38:55.000
Then a lot about this, you know, about of, this, when this is separated, then, a lot about this, you know, about of, this, when this is separated, then, a, a lot about this, you know, about of, this, when this is separated, then, a, the colonial

462
01:38:55.000 --> 01:39:05.000
practice And I think. Like a lot of the work is actually kind of drawing from that practice I think what Jess was talking about as well in these.

463
01:39:05.000 --> 01:39:14.000
Idea of the politics of citation, and the way that we can trace. A lot of these work back to practice.

464
01:39:14.000 --> 01:39:30.000
It's really important. And again, like, Evan, as I was explaining about like, we're such as, that has become like a buzzword, but that goes back to the practices and that goes back to the practices and the political and the politics of a social movement and the politics of a social movement and the politics of a social movement and

465
01:39:30.000 --> 01:39:50.000
a the politics of a social movement and a big indigenous movement such as the so yeah, and I think the other point we which goes to the first question was that is that idea of kind of disrupting and this again is not my own ideas but work that indigenous scholars and scholars from the global south have been talking about the

466
01:39:50.000 --> 01:39:59.000
coloniality to coloniality is not a goal it's not a checklist is a process, it's a process that exists.

467
01:39:59.000 --> 01:40:18.000
We lean and outside a system that it has existed for many years. So it's not really kind of like a checklist that, okay, we've reached the coloniality or the colonial by doing this, this and that or with the colonized education in these ways, but rather that if it's seen as a

468
01:40:18.000 --> 01:40:25.000
process. Then the questions are different as well.

469
01:40:25.000 --> 01:40:31.000
Thanks Laura. I think we've got a question on Zoom, Shahina.

470
01:40:31.000 --> 01:40:44.000
Thank you. I will be quick. Actually, this is fascinating and thought stimulating a session and I was to the best session I'm attending.

471
01:40:44.000 --> 01:41:00.000
Thank you so much. I haven't one actually, curiosity so Oh, I'm also like I was a editor for a spatial issue that recently published, from Canadian Review of So Seoul.

472
01:41:00.000 --> 01:41:10.000
The special issue name is Andy racist and anticolonial theorization where actually we But we.

473
01:41:10.000 --> 01:41:33.000
Ask for like we had a call for proposal or papers. We only limited to historically this advantage people because we believe that knowledge and truth is produced and powerful people actually is connected with the production of knowledge.

474
01:41:33.000 --> 01:41:51.000
And I'm going back to one of the one of the presenter who actually US, A lot's not about tools like, Master's too cannot actually dismantle the masters house.

475
01:41:51.000 --> 01:42:15.000
That's fascinating. An order dot also has, interesting code that I always I offered actually remember in my writing that your sorry, she, wrote my science didn't protect me.

476
01:42:15.000 --> 01:42:25.000
Your silence will not protect you. So my question is or do not actually. Call us, call us to speak.

477
01:42:25.000 --> 01:42:37.000
Like I'm a historical artist. Oh man. I'm from Canada, but I'm from the Global South.

478
01:42:37.000 --> 01:42:56.000
So here, from the audience, or actually, I might, from the audience or the presenter, discussion that telling truth only owned actually make justice.

479
01:42:56.000 --> 01:43:19.000
So I also believe that the tearing truth is important listening from the disadvantaged people or indigenous people is very important but making a space for them like we did for a special issue by like limiting the call for papers to only these historicalities and fungus people.

480
01:43:19.000 --> 01:43:27.000
So we got 4 papers. Those are from the historically disadvantaged people at those who actually worked on the D colonial or anti-colonial method or research.

481
01:43:27.000 --> 01:43:40.000
So my question here is we can take that kind of small state. To produce their knowledge or the colonial.

482
01:43:40.000 --> 01:43:55.000
Ch. So my question to all of you. Have you practiced any kind of this tape in your resource or do you have any kind of like vision in future to practice.

483
01:43:55.000 --> 01:44:03.000
In your D colonial, activism.

484
01:44:03.000 --> 01:44:16.000
I feel like being Maori I live it. I sort of I guess on the impacts of with my family I guess in my That experiences of colonization for.

485
01:44:16.000 --> 01:44:38.000
I think both, you know, materially for, When my, you know, my grandfather's experiences growing up at his school sort of getting punish for speaking Teri the economic hardships there stemmed from international sort of imperial capitalism and legacies of that ongoing Yeah, so.

486
01:44:38.000 --> 01:44:52.000
New Zealand so I guess for these I guess for I guess from the more you know I expect from my family's perspective it's very much always sort of thinking about this in a range of ways.

487
01:44:52.000 --> 01:45:03.000
I mean, there's a lot of family members thinking about this in what we consider academic ways and Western institutions but obviously I think from families who are teachers thinking about it from the education perspective.

488
01:45:03.000 --> 01:45:14.000
Oh, so the community is on the right, so continuing. Those that's fix of culture and of our language and even if it's just through you know through conversations of preserving our language.

489
01:45:14.000 --> 01:45:32.000
It's you know there's so many ways. Outside of, you know, universities outside of conference, exhibitions that people can continue on indigenous culture and when it was sort of I guess based on Eurasia from the history so I think there's a lot of ways to practice in education, universities and outside of that as well and

490
01:45:32.000 --> 01:45:45.000
I think Yeah, I think I think that's good papers sort of talked a little bit more a little bit about how I guess declining approaches or those goals can can come out of so many different different spaces in different aspects.

491
01:45:45.000 --> 01:46:00.000
I mean within classrooms within education but also very much outside of it and in every day interactions in the everyday lives.

492
01:46:00.000 --> 01:46:24.000
Shwina, thank you for that very difficult question. I mean, I think what you did with your special issue was a really amazing initiative and I think they're more and more and efforts like this from the global south and also people who were previously located in the global south and also people who were previously located in the global south and also people who were previously located in the

493
01:46:24.000 --> 01:46:49.000
global south and the global north pushing back against those kind of dominances. Of knowledge. So I mean we weren't able to do that specifically in in our special issue but I think I mean we did try and open it up as opposed to inviting a series of well-known kind of thinkers and we did try and open it up to

494
01:46:49.000 --> 01:47:18.000
a broader audience. I mean This I think in a starting point is is about when one's own self-reflective practice and everything for me starts from there is understanding one's own positionality and then you know working with that both in the production of knowledge which relates to things like citational practices.

495
01:47:18.000 --> 01:47:21.000
So, you know, I'm a I'm a I said I was set a migrant to originally come from South Africa.

496
01:47:21.000 --> 01:47:41.000
And so you know I have kind of layers of settlers to me which is an ongoing process of you know something that I have to continue grapple with and I grappled with in the South African context.

497
01:47:41.000 --> 01:47:53.000
So, Yes, I mean. I think it's it's it's a both a personal and a political and an intellectual task that I mean that's a very vague and broad broad answer and but I think it's incumbent on on all of us.

498
01:47:53.000 --> 01:48:11.000
And I mean, there was a session about indigenous data, indigenous sociology and actually Lara and I were talking about this.

499
01:48:11.000 --> 01:48:26.000
One of the speakers got up and was a white Australian, self-identified as a white Australian who was asking who was very concerned about the fact that indigenous Australians are not.

500
01:48:26.000 --> 01:48:56.000
Necessarily accepting that their proposal of voice. And the, the. And the response of the, the indigenous scholar who was there was basically you need to talk to your own mob and you need to reflect on your own positionality because this individual I think felt unable to argue for a yes vote unless they were being told by

501
01:49:01.000 --> 01:49:25.000
an indigenous person that this was the politically correct thing to do rather than engaging with what was what is you know is this a meaningful reform so and It's yes, I mean that's just one example of of kind of reflecting inwards as opposed to acting trying to act as a in some sense as a.

502
01:49:25.000 --> 01:49:33.000
A saviour of other people and you know from from a position of privilege. All right, thanks so much to the panel.

503
01:49:33.000 --> 01:49:34.000
Thank you.

504
01:49:34.000 --> 01:49:48.000
We had the bell that said we're at time the legacy of coloniality that continues. So if you can just join me in thanking us.

505
01:49:48.000 --> 01:49:54.000
So if you can just join me in thanking our fabulous panel that continues. So if you can just join me in thanking our fabulous panel, I think one of the best I've certainly been to