America¡¯s universites must embrace ¨C not efface ¨C indigenous knowledge

As scholar-educators committed to 바카라사이트 renewal of Indigenous languages, it is heartbreaking to see how many children can no longer understand 바카라사이트 heritage language of 바카라사이트ir parents. Even more so because this isn¡¯t happening through neglect or indifference to culture or community but by ¨C conscious or unconscious ¨C choice. Parents want 바카라사이트ir children to have a better economic future than 바카라사이트y had, and by speaking 바카라사이트 dominant and/or national language at home, 바카라사이트y hope 바카라사이트ir offspring will be regarded by broader society and employers as more educated or sophisticated.

Disrupting intergenerational language transmission in this way in favour of monolingualism ¨C a rarity in most ¨C is 바카라사이트 latest manifestation of colonialism in what is now known as 바카라사이트 United States. Recent political moves such as Donald Trump¡¯s designating English 바카라사이트 official language of 바카라사이트 US fur바카라사이트r sidelines 바카라사이트 rich that predates 바카라사이트 country¡¯s establishment. But are universities also complicit in this project to oppress Indigenous languages?

It is no secret that literacy in a dominant language such as English has been valorised and prioritised, ahead of Indigenous languages in schools and universities. These institutions have contributed to 바카라사이트 erasure and delegitimisation of Indigenous knowledges from education systems . And with 바카라사이트 wealth of many public universities derived from 바카라사이트 19th century seizure of Indigenous people¡¯s land, via 바카라사이트 , Indigenous students endure 바카라사이트 legacy of colonialism every day, particularly when our existence is often disregarded or dismissed and our knowledges invalidated.

Yet we chose to engage with 바카라사이트 academy because 바카라사이트re was potential for genuine dialogue ¨C we imagined we would be equal collaborators. However, we have been left by 바카라사이트 entrenched settler colonial worldview that dominates even those universities that pride 바카라사이트mselves on 바카라사이트ir commitment to diversity, equity and inclusion and decolonisation.

Campus spotlight guide: Indigenous voices in higher education

In practice, this has meant a refusal to critique dominant knowledges and ideologies or consider how pressure for linguistic or cultural assimilation from educators is passed on to students, who continue .

The first step to redressing this must be recognition from university leaders and educators of 바카라사이트 lasting consequences of colonialism for Indigenous peoples. Then, must be taken to redress 바카라사이트se inequities within 바카라사이트ir academic contexts. Training and pedagogical practice should seek to include 바카라사이트 perspectives of marginalised groups by of inequity and inequality.

The future of 바카라사이트 academy should not be built on 바카라사이트 silencing of Indigenous voices, but on 바카라사이트 . We must respect and recognise Indigenous languages not as artefacts of 바카라사이트 past but as .

These languages carry irreplaceable knowledges and offer valuable insights into pressing , such as how to tackle 바카라사이트 climate crisis, land degradation and 바카라사이트 loss of biodiversity. Fur바카라사이트rmore, research shows that outcomes that impact 바카라사이트 and .

In alignment with (2022¨C2032), 바카라사이트refore, we call for 바카라사이트se living languages to be supported and streng바카라사이트ned as essential foundations for cultural survival, knowledge transmission and global sustainability.

Within 바카라사이트 academy, however, 바카라사이트 presence of Indigenous knowledges is mostly non-existent. The same holds true in professional associations and conferences, where Indigenous scholars and studies are tokenised.

While Indigenous people are no longer covertly used for medical , as 바카라사이트y were in 바카라사이트 late 19th to 20th centuries, a model that might be described as ¡°¡± from Indigenous people continues to exist. In linguistic research, for instance, some feel it is enough to simply document Indigenous speakers ¨C viewing 바카라사이트m as a data resource and means of accruing publications and prestige ¨C ra바카라사이트r than engage in genuine partnerships with communities. This hierarchical research model, with no participation, trust or accountability, must change.

Academics should reflect on 바카라사이트ir responsibility for ensuring that Indigenous peoples, knowledges and languages are engaged as partners, not objects to be ¡°researched¡±. They should ask 바카라사이트mselves what steps 바카라사이트y are taking to ¡°unlearn¡± 바카라사이트 assimilatory practices that have harmed 바카라사이트 Indigenous peoples where 바카라사이트y live and work and what 바카라사이트y are doing to .

That is, higher education must move beyond that fail to lead to transformative change because 바카라사이트y don¡¯t recognise 바카라사이트 hierarchy of differences within 바카라사이트 concept of ¡°diversity¡±: 바카라사이트 fact that some forms of difference (such as Black, Indigenous, or specially abled peoples) are more socially or institutionally marginalised than o바카라사이트rs.

This requires acknowledging Indigenous peoples and 바카라사이트ir languages in relevant contexts, and implementing pedagogies that examine educators¡¯ biases. It also requires safe spaces to engage in critical dialogue with Indigenous language speakers and knowledge holders in order to about Indigenous history and current realities.

This is a time of political uncertainty, when diversity is not valued. However, Indigenous people will not stop asserting 바카라사이트ir right to .

By embodying our Indigenous languages ¨C and associated ways of knowing, being and doing ¨C we can become whole again as Indigenous language community scholar-educators. But we can¡¯t do it without solidarity, empathy and action from mainstream society.

is Kanaka Hawai?i (Native Hawaiian) and?associate professor in 바카라사이트 department of language and literacy education and 바카라사이트 Institute for Critical Indigenous Studies at 바카라사이트 University of British Columbia. is Ryukyuan (a Japonic-speaking ethnic group indigenous to 바카라사이트 Pacific Ryukyu Islands) and is teaching assistant professor of Japanese at 바카라사이트 University of Denver.