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"In order for the settlers to make a place their home, they must destroy and disappear theIndigenous peoples that live there" (p.6).

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the new mestiza consciousness requires the decolonial subject to wrestle with her embodied knowledge in a kind of“soul work”(including creativity and intense pain). Out of this struggleemerges a new sensibility, a tolerance for vulnerability, ambiguity, movement, and perpetual con-struction and deconstruction of ideas and capacityto form new alliances for personal and socialtransformation (p.5)

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Decoloniality refers to the everyday and ongoing efforts to challenge various forms of colonialism or coloniality in the past, present, and future. Pg.1

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"it is no accident that the U.S. government promised 40 acres of Indian land as reparations for plantation slavery" (p. 39)

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"it is no accident that the U.S. government promised 40 acres of Indian land as reparations for plantation slavery" (p. 39)

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This quote caught me off guard. I remember learning in school that after slavery was abolished in the 1800s, slaves were offered 40 acres of land as reparation (as if that would erase the centuries of suffering). I learned from this article, though, that the lands offered were indigenous lands. This upset me, as slaves were uprooted from their own lands only to be offered the property of others who were likewise pillaged. It totally reverses the idea of reparation.

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We are asking them/you to consider how the pursuit ofcritical consciousness, the pursuit of social justice through a critical enlightenment, can also besettler moves to innocence-diversions, distractions,which relieve the settler of feelings of guiltor responsibility, and conceal the need to give up land or power or privilege(p.21)

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“For the past several years we have been working, in our writing and teaching, to bring attention to how settler colonialism has shaped schooling and educational research in the United States and other settler colonial nation-states.”

P. 2

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Thus, another decolonial option is to provide recovery and healing and growth to regenerate  the creative, cultural and political resources necessary for survival in next 400 years. Here recovery not only refers to psychological healing and growth; it is also “that specific lands and designated areas become a priority because the bulldozers are due to start destruction any day now.”

Page 3

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“Decolonial education employs critical and culturally relevant curriculum and pedagogy that incorporates the wisdom of elders and community members. Moreover, life histories are considered intellectual “gifts” (Lomawaima and McCarty,p. 12)” (p. 5).

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We, at least in part, want others to join us in these efforts, so that settler colonial structuring and Indigenous critiques of that structuring are no longer rendered invisible. Pg.3

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"Anzaldua notes that the Eurocentric way is to treat difference and multiplicity as adversarial because of the entrenchment of authoritarianismwithin hierarchical onto-epistemologies" (p. 4).

*The Eurocentric was is to have an automatic disposition that a westernized lifestyle is better than other ways of living.

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"This colonizing trick explains why certain minorities can at times become model andquasi-assimilable (as exemplified by Asian settler colonialism, civil rights, model minority discourse, and the use of ‘hispanic’ as an ethnic category to mean both white and non-white) yet, in times of crisis, revert to the status of foreign contagions(as exemplified by Japanese Internment, Islamophobia, Chinese Exclusion, Red Scare, anti-Irish nativism, WWII anti-semitism, and anti-Mexican-immigration). This is why ‘labor’ or ‘workers’ as an agential political class fails to activate the decolonizing project. “[S]hifting lines of the international division of labor” (Spivak, 1985, p.84) bisect the very category of labor into caste-like bodies built for work on one hand and rewardable citizen-workers on the other. Some labor becomes settler, while excess labor becomes enslavable, criminal, murderable." pg. 18

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When we write about decolonization, we are not offering it as a metaphor; it is not an approximation of other experiences of oppression. Decolonization is not a swappable term for other things we want to do to improve our societies and schools. Decolonization doesn’t have a synonym. Page 3

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"From a settler viewpoint that concerns itself with numerical inequality, e.g. the achievement gap, underrepresentation, and the 99%’s short share of the wealth of the metropole, the asterisk is an outlier, an outnumber. It is a token gesture, an inclusion and an enclosure of Native people into the politics of equity. These acts of inclusion assimilate Indigenous sovereignty, ways of knowing, and ways of being by remaking a collective-comprised tribal identity into an individualized ethnic identity."

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“In U.S. educational research in particular, Indigenous peoples are included only as asterisks, as footnotes into dominant paradigms of educational inequality in the U.S” (p. 22).
*Honestly, the predominantly present cultures are latino, african american, and white. All other cultures are considered a “footnote” with maybe 3-4 pages in an entire curriculum book; at that.

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"Rather than see these contradictions as deficit, Anzaldua contends that the mestizo develops a “tolerance for ambivalence.” (p. 79). She posits that the new mestiza consciousness requires the decolonial subject to wrestle with her embodied knowledge in a kind of “soul work” (including creativity and intense pain). Out of this struggle emerges a new sensibility, a tolerance for vulner- ability, ambiguity, movement, and perpetual con- struction and deconstruction of ideas and capacity to form new alliances for personal and social transformation. This space, the Borderlands, is both real and imaginary. It serves as symbol of hope and possibility for education as a project of love. " (pp.4-5)

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"The other form of colonialism that is attended to by postcolonial theories and theories of coloniality is internal colonialism, the biopolitical and geopolitical management of people, land, flora, and fauna within the domestic borders of the imperial nation." (p.4)

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"This simultaneous self-positioning afforded white people in various purportedly anti-racist settings to say to people of color, “I don’t experience the problems you do, so I don’t think about it,” and “tell me what to do, you’re the experts here” (p. 103). “The commonsense appeal of such statements,” Malwhinney observes, enables white speakers to “utter them sanguine in [their] appearance of equanimity, is rooted in the normalization of a liberal analysis of power relations”  (p.10)

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It relates very much back to previous readings and lessons in which we explored the importance of "critical and culturally relevant curriculum and pedagogy that incorporates the wisdom of elders and community members." (pg.5)