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If Clare’s poem is a kind of testimony, how does it help us see slow violence that’s often ignored? 

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If Clare’s poem is a kind of testimony, how does it help us see slow violence that’s often ignored? 

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Nixon argues that slow violence is hard to see or represent. Do you think poetry is an effective tool for making this kind of violence visible? Why might it succeed where facts and reports might not?

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Nixon argues that slow violence is hard to see or represent. Do you think poetry is an effective tool for making this kind of violence visible? Why might it succeed where facts and reports might not?

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Are there modern examples of slow violence you can think of that are hidden or overlooked in a similar way to how enclosure was “legalized” but destructive? 

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Are there modern examples of slow violence you can think of that are hidden or overlooked in a similar way to how enclosure was “legalized” but destructive? 

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What’s the significance in personifying Swordy Well? How does it change our perspectives on human treatment towards the land? How would you react to the poem if the land did not have agency?

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What’s the significance in personifying Swordy Well? How does it change our perspectives on human treatment towards the land? How would you react to the poem if the land did not have agency?

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Are there any connections from the Lament to other Indigenous works/concepts we have already read? Ex. Simpson’s Binoijinh Makes a Lovely Discovery or Sparrow’s Know Who You Are and Where You Come From or Robinson’s article on Indigenous Sovereignty. 

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Are there any connections from the Lament to other Indigenous works/concepts we have already read? Ex. Simpson’s Binoijinh Makes a Lovely Discovery or Sparrow’s Know Who You Are and Where You Come From or Robinson’s article on Indigenous Sovereignty. 

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Keywords:
Nishnaabeg pedagogy, land based education, Indigenous Knowledge, resurgence

Abstract A resurgence of Indigenous political cultures, governances and nation-building requires generations of Indigenous peoples to grow up intimately and strongly connected to our homelands, immersed in our languages and spiritualities, and embodying our traditions of agency, leadership, decision-making and diplomacy. This requires a radical break from state education systems - systems that are primarily designed to produce communities of individuals willing to uphold settler colonialism. This paper uses Nishnaabeg stories to advocate for a reclamation of land as pedagogy, both as process and context for Nishnaabeg intelligence, in order to nurture a generation of Indigenous peoples that have the skills, knowledge and values to rebuild our nation according to the word views and values of Nishnaabeg culture.

Author Biography

Leanne Betasamosake Simpson

PhD student in Sociology and Equity Studies in Education, at the Ontario Institute for Studies in Education at the University of Toronto, Canada.

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Land as pedagogy: Nishnaabeg intelligence and rebellious transformation

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Nishnaabeg pedagogy, land based education, Indigenous Knowledge, resurgence Abstract A resurgence of Indigenous political cultures, governances and nation-building requires generations of Indigenous peoples to grow up intimately and strongly connected to our homelands, immersed in our languages and spiritualities, and embodying our traditions of agency, leadership, decision-making and diplomacy.