This study addresses the role of autobiographical teacher stories in the ethical imperative to know well in teaching First Nations students. As an account of my own construction of my teacher knowledge, the thesis makes the claim that teachers' knowing, as expressed through personal narratives, can be a valid explanation of and justification for actions in the classroom. Within this context, the study offers itself in part as an enactment of what feminist philosopher Lorraine Code calls a "storied epistemology." The thesis begins with "The Trickster Brought Them," a story about my own classroom practice involving First Nations students, which acts as the backdrop for the study. This narrative is an articulation of my own teacher knowledge in response to the question, "How do I know what I ought to do?" in the literature classroom with First Nations adult learners. How I answer this question becomes the central problematic of the thesis. Chapter 1 introduces the nature of the problem, my method, and plan of the thesis. In Chapter 2, I describe the British Columbia postsecondary college system within which I teach and tell my teacher stories such as "The Trickster." I then elaborate the influence of biographical forms on knowledge claim, after which I present excerpts from my teaching autobiography, and consider the world in which I live and work from my perspective as a woman. Chapter 3 selectively surveys the literature on teacher knowledge: Argyris and Schön's work on "the reflective practitioner," researchers who use teachers' stories to make determinations about teaching and learning, critical and feminist pedagogies as they relate to stories about teaching, and educational theorists who use stories about teaching. Chapter 4 explicates Lorraine Code's theories of responsible knowing, epistemic community, and storied epistemologies, addressing how they support my use of stories as the justification for my classroom knowledge. Chapter 5 returns to "The Trickster," recapitulates the study, and sketches out unresolved problems in using stories to articulate knowledge claims when teaching postsecondary literature and composition to First Nations students.

This book focuses on three broad and intertwined concerns in Indigenous education across several settler-colonial settings such as Australia, New Zealand and Canada. Within these settler-colonial contexts, many Indigenous learners continue to be failed by education policies and practices, while teaching and learning – all too often concomitantly – reproduce and maintain deficit perspectives and expectations from those in the wider community towards Indigenous Peoples. The contributions presented in this book seek to interrupt this cycle in some way and share three broad and intertwined areas of focus: Holistic and more-than-human view of the world and knowledge making practices Critical engagement with the ongoing legacies of colonial institutions, practices and histories And efforts that seek to reveal and address social injustices, inequities and discrimination. The book highlights the work of scholars who are actively working to privilege Indigenous ways of working and/or recognising the resilience of Indigenous peoples in all aspects of education. Critical Studies and the International Field of Indigenous Education Research offers inspiration, hope and practices to learn from and with. In doing so, a wider community of researchers and professionals can draw on the ideas and strategies to help inform their efforts within the settings they work and live. This book was originally published as a special issue of Critical Studies in Education.

"Over more than a century of failed education policy, Indigenous peoples have yet to witness a comprehensive Indigenous education program that fundamentally honors the federal trust responsibility of the United States government. This book proposes a distinctly Indigenous framework that demands the expansion of the curricular canon and invites and empowers the Indigenous voice as a powerful entity capable of bridging epistemological divides toward true emancipation within education and learning community contexts. It provides an overview of the history of settler-colonial educational practices in the United States, followed by a specific methodology of five principles that assist educators and educational institutions to respond to these histories and build new, decolonial, Indigenous educational practices. Grounded in Darder's critical bicultural theory, Santos' epistemologies of the South and Paraskeva's itinerant curriculum theory, Torres argues for a counterhegemonic vocabulary and practice that favors learning for collective liberation. The book includes a dialogue with Marcos Aguilar, Executive Director and Co-Head of School, Anahuacalmecac International University, USA, which covers the practical applications of the framework in a school setting."--