Revisionist Pedagogy – Awakening Wisdom: How Critical Theory and Indigenous Pedagogies Co-Create Inclusive Education

Critical theory offers powerful tools for interrogating how knowledge, power, and identity operate within educational systems. Its emphasis on social justice, historical inequities, and the dismantling of dominant paradigms makes it a productive—though not sufficient—framework for supporting the integration of Indigenous pedagogies in contemporary education (Apple, 2013; Freire, 1970). When combined with de-colonial commitments and Indigenous self-determination, critical theory can help shift schooling from mere inclusion toward structural transformation. This essay argues that Indigenous teaching and learning models, when ethically and collaboratively implemented, can enrich education for all learners while addressing longstanding inequities faced by Indigenous communities.

Critical Theory, Power, and De-colonial Education

Critical theory challenges the assumption that educational institutions are neutral, revealing how curricula often reproduce dominant cultural norms and colonial power relations (Giroux, 2011). From this perspective, Eurocentric knowledge systems have historically marginalized Indigenous epistemologies, languages, and pedagogical practices (Battiste, 2013). Indigenous pedagogies are therefore not simply alternative content to be added to existing structures; they are knowledge systems grounded in place, relationality, and community governance.

De-colonial scholars emphasize that educational reform must confront settler-colonial structures rather than merely diversify them (Smith, 2012; Tuck & Yang, 2012). When critically applied, theory can support Indigenous sovereignty over educational knowledge by questioning who defines learning, whose voices are authorized, and how education functions as either a tool of assimilation or a site of resurgence (Simpson, 2014).

Principles of Indigenous Teaching and Learning

Indigenous pedagogies are diverse and nation-specific; however, many Indigenous scholars identify shared principles rooted in relational and ecological worldviews (Cajete, 1994; Battiste, 2013).

Holistic Education emphasizes balance among intellectual, emotional, physical, and spiritual dimensions of learning (Cajete, 1994).
Relationality positions learning as reciprocal, emphasizing relationships with community, ancestors, and the natural world (Simpson, 2014).
Elders and Knowledge Keepers serve as vital educators whose authority derives from lived experience and cultural responsibility (Battiste, 2013).
Land-Based Learning recognizes land as a living source of knowledge, reinforcing cultural continuity and environmental stewardship (Styres, 2017).
Storytelling and Oral Traditions transmit ethical frameworks, histories, and critical reflection through narrative practices (Archibald, 2008).
Community Engagement situates education within collective well-being rather than individual achievement alone (Kirkness & Barnhardt, 2001).

Why Indigenous Pedagogies Matter

For Indigenous learners, culturally grounded education affirms identity, strengthens belonging, and counters deficit-based narratives rooted in colonial schooling (Battiste, 2013). For non-Indigenous learners, Indigenous pedagogies expand epistemological understanding and foster respect for multiple ways of knowing (Cajete, 1994).

From a social justice perspective, integrating Indigenous pedagogies challenges Eurocentric curricular dominance and addresses systemic inequities linked to colonial history (Smith, 2012). Their emphasis on sustainability and relational accountability offers ethical responses to climate crisis and ecological degradation (Styres, 2017). Moreover, holistic and relational approaches support emotional resilience, ethical responsibility, and community-oriented citizenship.

Ethical Principles for Implementation

Indigenous scholars caution that educational reform can reproduce colonial harm if Indigenous knowledge is extracted without consent or governance (Tuck & Yang, 2012). Ethical implementation therefore requires:

• Free, prior, and informed consent (FPIC) from Indigenous communities (United Nations, 2007).
• Community governance, including formal agreements defining authority, compensation, and intellectual property rights.
• Reciprocity and accountability, ensuring material and relational benefits flow back to communities.
• Cultural protection protocols governing what knowledge may be shared, recorded, or assessed (Smith, 2012).

Strategies for Implementation

Curriculum co-creation should position Indigenous educators and community members as equal partners (Battiste, 2013).
Teacher education must include cultural humility, anti-racist pedagogy, and land-based methodologies (Styres, 2017).
Elder partnerships should be sustained, compensated, and governed by community protocols.
Land-based programs require agreements that respect territorial relationships and ecological knowledge.
Policy support—including funding, governance representation, and hiring pathways—is essential for sustainability (Truth and Reconciliation Commission of Canada, 2015).

Evaluation and Accountability

Educational reforms should be assessed through Indigenous-led evaluation processes. Meaningful indicators include student sense of belonging, retention and success rates, community satisfaction, and documented reciprocity practices (Kirkness & Barnhardt, 2001). Continuous feedback loops help ensure accountability and responsiveness.

Conclusion

Indigenous pedagogies offer transformative possibilities for education, but only when guided by ethical, community-led, and critically reflective practices. By aligning critical theory with de-colonial commitments and Indigenous governance, educational institutions can move beyond symbolic inclusion toward genuine transformation. Such approaches honour Indigenous sovereignty while cultivating learners who understand knowledge as relational, place-based, and deeply interconnected.

References

Apple, M. W. (2013). Can education change society? Routledge.

Archibald, J. (2008). Indigenous storywork: Educating the heart, mind, body, and spirit. UBC Press.

Battiste, M. (2013). Decolonizing education: Nourishing the learning spirit. Purich Publishing.

Cajete, G. (1994). Look to the mountain: An ecology of Indigenous education. Kivaki Press.

Freire, P. (1970). Pedagogy of the oppressed. Continuum.

Giroux, H. A. (2011). On critical pedagogy. Bloomsbury.

Kirkness, V. J., & Barnhardt, R. (2001). First Nations and higher education: The four R’s—Respect, relevance, reciprocity, responsibility. Journal of American Indian Education, 40(3), 1–15.

Simpson, L. B. (2014). Land as pedagogy: Nishnaabeg intelligence and rebellious transformation. Decolonization: Indigeneity, Education & Society, 3(3), 1–25.

Smith, L. T. (2012). Decolonizing methodologies: Research and Indigenous peoples (2nd ed.). Zed Books.

Styres, S. (2017). Pathways for remembering and recognizing Indigenous thought in education. University of Toronto Press.

Truth and Reconciliation Commission of Canada. (2015). Calls to action. Government of Canada.

Tuck, E., & Yang, K. W. (2012). Decolonization is not a metaphor. Decolonization: Indigeneity, Education & Society, 1(1), 1–40.

United Nations. (2007). United Nations Declaration on the Rights of Indigenous Peoples.