Kheiriddin: The ‘decolonization’ movement will condemn us to the brutality of our past

Valid commentary on the limits of “settler colonial” and decolonization language. Assume NDP MPP Jama is not going to leave Canada despite being “a politician who is participating in this settler colonial system.”

While history is always being reviewed and revised, that it is different from being erased, as we have to know the past in order to bring about a better present and future:

After 24 hours of outrage, Ontario NDP MPP Sarah Jama has apologized.

On Tuesday, Jama posted on Twitter that she was “reflecting on my role as a politician who is participating in this settler colonial system, and I ask that all politicians do the same. #FreePalastine (sic).” This was followed by a lengthy statement in which she condemned Israel, where, she said, “For 75 years, violence and retaliation rooted in settler colonialism have taken the lives of far too many innocent people.”

This earned her a rebuke — but not a demand for resignation — from NDP Leader Marit Stiles. Jama now says that she understands “the pain that many Jewish and Israeli Canadians, including my own constituents, must be feeling.” But as of Thursday morning, her original post remains up, and Jama remains in caucus.

Jama’s statement illustrates the absurd lengths to which the “decolonization” movement has been taken. Today, the word “decolonization” has lost all meaning. It has become a trope for overthrowing whatever order someone finds offensive.

Decolonize Palestine of Jews. Decolonize Canada of white people. Decolonize language of words that might cause offence. Decolonize the math curriculum of Eurocentric “ways of knowing.” Never mind that much of modern mathematics was developed by Arabic mathematicians — history doesn’t matter, only dogma does.

But history does matter. And in modern times, a lot of it is revisionist. It fails to note that many of the colonized people of today were once colonizers themselves, and vice versa. Jews may be considered settlers in Israel by some people in 2023, but they were subject to thousands of years of oppression there, including by the Roman Empire, the Crusaders and the Ottoman Empire.

As a result, the Jewish people became scattered throughout the world, and had no haven to flee to when Adolf Hitler dragged six million to the gas chambers, before finally being allowed to return to their ancestral homeland.

In North America, the descendants of Irish Catholics would be considered “settlers” by Indigenous people. But Catholics in Ireland were displaced by British and Scottish settlers in the 1600s, setting off centuries of conflict, the partition of Ireland and Northern Ireland and the Troubles, which claimed over 3,500 lives at the end of the last century.

In Canada, Quebec francophones would also be considered “settlers” today, despite themselves having been conquered by the British at the Battle of the Plains of Abraham and spending 200 years seeking to become “maître chez nous” (masters in our own house), mostly but not exclusively by political means.

Canada’s First Nations were also both conquered and conquerors. Over the past 500 years, Indigenous people were systematically colonized by Europeans, who moved into their territories, waged war on them and eradicated their traditional way of life through the reserve system, the pass system, residential schools and other means.

But before the Europeans arrived, Indigenous nations made war on each other, engaging in both guerrilla tactics and sophisticated battles. The Haida Nation routinely conducted slave raids down the West Coast. The Iroquois Confederacy warred with the Huron-Wendat. War was as much a part of Indigenous societies as it was in other parts of the world.

Today, few people talk of these things: Indigenous peoples are portrayed as harmonious and peace-loving, while non-Indigenous people are seen as aggressive and violent. But we should talk about them, and in light of what’s happened in Israel, maybe we finally will.

Human history is a miserable river of blood, and all our ancestors bathed in it. We will never erase the sins of the past. All we can do now is move forward and decide what we will and will not tolerate today and in the future.

We can choose to stand for the principles of human rights and dignity. We can stand for equality of races and sexes. We can stand for the rule of law and democracy. We can say never again will we force children into slavery, or “re-education,” or murder them in their beds.

These concepts, it should be noted, are not “colonial.” As African political philosopher Olúfẹ́mi Táíwò writes in his brilliant work, “Against Decolonization: Taking African Agency Seriously”: “The problem is that many of our decolonizers too easily conflate modernity and westernization.”

For example, he rejects the argument that capitalism is colonial and discusses how colonialism actually blocked the economic aspirations of millions of Africans. Táíwò does not reject things such as western legal systems and the scientific method simply because they were not derived from African thought. He argues that to do so implies that colonized people have no agency and cannot decide for themselves what path to follow.

The colonization lens has become a trap that pits group against group, nation against nation. It ignores the common principles that led to the recognition after the Holocaust that war was not “a continuation of politics by other means,” as Carl von Clausewitz famously put it, but something to be avoided. If we’re ever going to put a stop to the cycle of violence, we must first stop dividing ourselves into “colonizers” and “colonized” and recognize that we are all just one thing: human beings condemned to sharing space with each other.

Terrorism, such as the atrocities perpetrated by Hamas last weekend, doesn’t make the world a better place. It won’t create an independent Palestine. It won’t lead to progress of any kind, for anyone. All it does is drag us back to the brutal past from which humanity has striven for centuries to escape.

Source: The ‘decolonihttps://apple.news/AjKtDEd9rQ0qMsa39ekIv5Qzation’ movement will condemn us to the brutality of our past

Comment décoloniser sa bibliothèque sans faire scandale

Good and pragmatic approaches, based on addition, not subtraction:

Décoloniser les bibliothèques ? Ce terme en hérisse plus d’un. Surtout depuis que les manchettes, la semaine dernière, ont montré des bibliothèques scolaires catholiques ontariennes confondre allègrement décolonisation, censure, élagage et réconciliation. Et si on revenait, avec des bibliothécaires et des spécialistes, au sens des idées, maintenant que la poussière de l’autodafé commence à retomber ? Retour, donc, aux fondamentaux : faut-il décoloniser les bibliothèques ? Et comment, sans faire scandale ?

« Décoloniser, ce n’est même pas le bon terme pour ce qu’on fait », précise d’abord Manon Tremblay, directrice principale aux directions autochtones. « À Concordia, on identifie les obstacles qui existent », ceux qui empêchent certaines personnes d’accéder aux lieux de savoirs que sont les bibliothèques et l’université. « Ça ne sert pas seulement les Autochtones. C’est pour tous les gens auxquels on n’a pas pensé quand on a mis les structures et les organisations en place. »

« La décolonisation passe par l’intégration de la perspective autochtone », continue Cyndy Wylde, professeure en service social à l’Université d’Ottawa. L’Université du Québec en Abitibi-Témiscamingue (UQAT) est un excellent exemple de cette intégration, dit celle qui y enseigne aussi : « Aménagement physique, développement de collection, organisation des recherches par thèmes, intellectuels ou culturels, afin que ça nous redonne aussi quelque chose. »

Mme Wylde poursuit : « La bibliothécaire de l’UQAT connaît les termes, les différentes nations, les grandes époques, etc. », ce qui lui permet de faire de la sécurisation culturelle. « Ça passe aussi par la connaissance des étudiants autochtones et des différentes cultures, au moins celle où l’université se situe. Sur quel territoire traditionnel cette bibliothèque est érigée. »

Du savoir en plus

La décolonisation en bibliothèque, résume Manon Tremblay, n’est pas une soustraction de savoirs, qu’ils soient datés, racistes ou litigieux. C’est plutôt une addition. On portera attention au vocabulaire, surtout celui qui sert de références. On augmentera, par exemple, les livres, les auteurs, les contenus, les voix — autochtones ou de la diversité. On ajoutera du contexte pour les contenus datés. On augmentera aussi l’accessibilité et la compréhension de ces voix-là pour et par tout le monde. En s’assurant qu’il y a assez de copies des populaires recueils de poésie de Joséphine Bacon, par exemple. Ou en offrant des conférences sur la spiritualité autochtone afin de mieux la comprendre.

Même ajouter des livres d’auteurs autochtones n’est pas chose si facile. Daniel Sioui, cofondateur des éditions et de la librairie Hannenorak, en témoigne. Depuis 2010, la maison d’édition sort une dizaine de nouveautés par année. « On n’a pas tant de communautés représentées par nos auteurs. On a des Innus. Des Wendats. Des Mohawks, pas tant. Anichinabés, ça s’en vient. Cet hiver, on sort un collectif, avec des auteurs de toutes les nations du Québec. C’est la première fois que ça arrive. »

La maison a dû faire un concours pour trouver un représentant de chaque nation. « Sinon, y en a pas, d’auteurs autochtones. Notre littérature est toute neuve, ça fait peut-être 25 ans qu’on a commencé à avoir des auteurs. C’est juste depuis les années 1960 que les Autochtones ont le droit d’aller à l’université. Plus il va y avoir d’éducation, plus il va y avoir d’auteurs. C’est sûr que les écoles dans les communautés, c’est tellement de la marde comparé aux écoles québécoises, c’est difficile de se rendre au cégep, pis après à l’université. La clé, c’est l’éducation. »

Faciliter la formation

Une autre clé donc, c’est l’éducation. Augmenter l’accessibilité de la bibliothèque pour les Autochtones : qu’ils viennent, usagers, emprunter des livres ; ou professionnels, y travailler. « Le problème, précise Guylaine Beaudry, directrice et bibliothécaire en chef à Concordia, c’est qu’on ne reçoit pas de candidatures. On s’est dit qu’il fallait alors agir sur la formation, pour faciliter l’entrée dans la profession de futurs collègues autochtones. »

Un programme incitatif a donc été mis en place il y a quelques années. McGill et l’Université de Montréal offrent la scolarité à ceux qui veulent venir, en anglais ou en français, à leurs écoles de bibliothéconomie. Concordia offre un poste d’étudiant-bibliothécaire, 15 heures par semaine. « Comme pour tous nos étudiants-bibliothécaires, ça les aide à entrer dans la profession, à créer leur réseau », continue-t-elle.

À ce jour, l’Université de Montréal n’a pas réussi encore à attirer un étudiant, alors qu’il y en a trois, actuellement, à McGill — un de première année, deux de deuxième. « On n’a pas beaucoup de crédibilité à dire à des gens qui ne nous connaissent pas : “Venez chez nous, on va vous aider” »,explique la directrice de l’école de bibliothéconomie de l’Université de Montréal, Lyne Da Sylva. « Il faut qu’on trouve le moyen d’aller leur expliquer pourquoi il est important que les Autochtones soient formés pour gérer leurs propres archives. Il y a énormément à gagner pour des populations qui veulent faire entendre leur voix. » Et probablement toute une conception des archives à remettre en question, et à faire bouger.

Commencer par écouter

L’ex-bibliothécaire et archiviste du Canada adjoint, Normand Charbonneau, rappelle que les manières de décoloniser les archives et bibliothèques sont déjà tracées. Le chemin est décrit, presque comme une recette, dans les appels à l’action du rapport de la Commission de vérité et réconciliation. Il souligne le numéro 57 : « Offrir une formation axée sur les compétences pour ce qui est de l’aptitude interculturelle, du règlement de différends, des droits de la personne et de la lutte contre le racisme ».

« Le développement de ces compétences culturelles est la clé », croit M. Charbonneau. « Trop souvent les organisations se mettent en marche avec des modalités avant d’avoir franchi cette étape essentielle. » Manon Tremblay le nomme autrement. « Ça demande un engagement soutenu et mutuellement respectueux avec les communautés autochtones. Pas une consultation, faite une fois : un engagement. Une relation, de longue durée. » Plus tard, elle corrigera : «DES relations, en fait, puisqu’il n’y aura pas un porte-parole qui décidera pour tous, ni une nation qui représentera toutes les autres. On voit qu’une des clés, c’est de faire affaire avec des communautés locales, en proximité d’abord. »

Manon Tremblay est crie des plaines de la communauté de Muskeg Lake. Cyndy Wylde est anicinape et atikamekw de la communauté de Pikogan. Daniel Sioui est wendat.

Source: https://www.ledevoir.com/culture/631782/autodafe-comment-decoloniser-sa-bibliotheque-sans-faire-scandale?utm_source=infolettre-2021-09-13&utm_medium=email&utm_campaign=infolettre-quotidienne

Star Editorial: Those who care about math education for all should focus on results, not rhetoric about colonialism

Good editorial calling for focus on substance, not rhetoric:

Kids in Ontario ought to get the best possible education in mathematics. And that means all kids — including ones who have historically been left behind in this crucial area.

We should hold the government accountable on this, and demand it do everything possible on both counts — designing the best math education, and delivering an approach to teaching that ensures no groups are excluded from success.

What we shouldn’t be doing is getting hung up on rhetoric about “decolonizing” math education and worrying about the “historical roots and social constructions” of mathematics.

This is a giant distraction from those real issues — the quality of education and making sure the government gives teachers the resources they need to deliver it to all their students.

The issue arises because the Ford government has dropped language about racism and colonialism from the preamble to the province’s new math curriculum.

The paragraph that’s been edited out said this: “Mathematics has been used to normalize racism and marginalization of non-Eurocentric mathematical knowledges, and a decolonial, anti-racist approach to mathematics education makes visible its historical roots and social constructions.”

How does focusing on language of this sort help any students actually learn math, or help any teachers operate to their best ability in the classroom? 

And how does it help to get Ontarians behind the cause of making sure we have the best math education possible, and the government carries through on delivering it?

The answer is it doesn’t do any of those things. All it does it convince most parents — and most teachers, for that matter — that the people in charge of designing curriculums are more interested in pushing a political/social agenda than in delivering the best education.

It also distracts from the genuine issues buried beneath those layers of jargon. It’s undoubtedly true that many students — Black, Indigenous and other racialized students among them — have been disadvantaged by the way math and other subjects have been taught.

This is a real, documented problem and it’s in everyone’s interest that it be addressed without delay.

To the government’s credit, it took a big step in that direction vowing to end streaming in Grade 9 — making young teenagers choose between “academic” and “applied” tracks in high school. There are stacks of evidence that this has had a disproportionate impact on Black, Indigenous and poor students, limiting their opportunities for the future.

So any new curriculum, especially in core subjects like math, should take into account the fact that some groups have been left behind.

And, in fact, while the government chopped some words from the preamble to the new math curriculum, it added this new paragraph: “The curriculum emphasizes the need to eliminate systemic barriers and to serve students belonging to groups that have been historically disadvantaged and underserved in mathematics education.”

That gets to the heart of the matter, but of course words alone are not enough. The real test will be if the government follows through and makes sure the intent in that paragraph is translated into action and results.

We made that point last month when Education Minister Steven Lecce unveiled Ontario’s new Grade 9 math curriculum.

It’s a single curriculum for all students — no more of that “streaming” — and it looks like a step forward toward making sure they’ll acquire math skills they can use in a wide range of science, technology and trade careers. It includes mandatory learning on coding, data literacy, mathematical modelling and financial literacy.

The government says it’s committed millions to make sure the new curriculum is properly delivered — and that students who find themselves in a more academic math class get all the supports they need to succeed.

But this government has a track record of cheaping out in areas like this, and those who care about math education need to keep up the pressure and make sure that doesn’t happen. In the end, that will count a lot more than all that grad-school rhetoric about “colonialism.”

Source: https://www.thestar.com/opinion/editorials/2021/07/19/those-who-care-about-math-education-for-all-should-focus-on-results-not-rhetoric-about-colonialism.html