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Battiste (2009, p. 193) asserts that "modern educational theory and practice have, in large part, destroyed or distorted the ways of life, histories, identities, cultures, and languages of Aboriginal peoples". Critical in her discussion is consideration for the role of cognitive imperialism in higher level research and education. This necessitates the question, "How do we as Indigenous researchers avoid the trappings of cognitive imperialism within our work with Indigenous communities?" Indigenous scholars such as Gregory Cajete (1994) have urged for the resurgence of Indigenous pedagogies, suggesting that they are relevant within institutional settings, providing new insights and making substantial contributions. Utilizing Anishnaabe story as a framework, this article explores how the Anishnaabe pedagogy, Kinoo'amaadawaad Megwaa Doodamawaad1 can be applied to a post-secondary learning and research setting. Through this exploration, Cajete's viewpoint is corroborated. We see that the use of Anishnaabe pedagogy provides a substantial contribution to scholarship through its ability to facilitate a holistic and ethical understanding rooted in Anishnaabe knowledge.
Greeting
Boozhoo, Lana Ray Nindizhinikaaz. Lake Helen Nindoonjii. Maaskinoozhe n'dodem. (Hello, my name is Lana Ray. I am from Lake Helen First Nations. 1 am from the muskellunge clan.)
Boozhoo, Paul Cormier Nindizhinikaaz. Lake Helen Nindoonjii. M'aiingan n'dodem. (Hello, my name is Paul Cormier. I am from hake Helen First Nations. I am from the wolf clan.)
We have started with a greeting because we will share our experiences and thoughts through story. As Anishnaabe people2 we hold a relational view of the world so it is important to share about ourselves so that the knowledge presented can be situated within a web of relationships.
The stories we share stem from our experiences as Anishnaabe people, community members, and researchers. As Anishnaabe graduate researchers in separate post-secondary institutions, we both felt coerced into conducting research in a way that did not fully respect Anishnaabe people, philosophy, and pedagogy. As members of an Anishnaabe community, we were mindful that Anishnaabe peoples were much more than informants, and rather aunties and uncles, knowledge holders, skilled navigators and hunters, philosophers, and such. Understanding the wealth and depth of knowledge that exists in a community context, it was imperative for both of us to conduct research with instead of on Anishnaabe peoples, in a way that...