Indigenous Futures and Learnings Taking Place

This book disrupts the common sense of "futures" in education or "knowledge for the future" by examining the multiplicity of possible destinies in coexistent experiences of living and learning, contending that Indigenous perspectives open spaces for new forms of sociality and relationships with knowledge, time, and landscapes.

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Singularizing progressive time binds pasts, presents, and futures to cause-effect chains overdetermining existence in education and social life more broadly. Indigenous Futures and Learnings Taking Place disrupts the common sense of "futures" in education or "knowledge for the future" by examining the multiplicity of possible destinies in coexistent experiences of living and learning.

Taking place is the intention this book has to embody and world multiplicity across the landscapes that sustain life. The book contends that Indigenous perspectives open spaces for new forms of sociality and relationships with knowledge, time, and landscapes. Through Goanna walking and caring for Country; conjuring encounters between forests, humans, and the more-than-human; dreams, dream literacies, and planes of existence; the spirit realm taking place; ancestral luchas; Musquem hən̓q̓əmin̓əm̓ Land pedagogies; and resoluteness and gratitude for atunhetsla/the spirit within, the chapters in the collection become politicocultural and (hi)storical statements challenging the singular order of the future towards multiple encounters of all that is to come. In doing so, Indigenous Futures and Learnings Taking Place offers various points of departure to (hi)story educational futures more responsive to the multiplicities of lives in what has not yet become. The contributors in this volume are Indigenous women, women of Indigenous backgrounds, Black, Red, and Brown women, and women whose scholarship is committed to Indigenous matters across spaces and times. Their work in the chapters often defies prescriptions of academic conventions, and at times occupies them to enunciate ontologies of the not yet. As people historically fabricated "women," their scholarly production critically intervenes on time to break teleological education that births patriarchal-ized and master-ized forms of living. What emerges are presences that undiscipline education and educationalized social life breaking futures out of time.

This book will be of great interest to students and scholars of Indigenous studies, future studies, post-colonial studies in education, settler colonialism and coloniality, diversity and multiculturalism in education, and international comparative education.