Unsettling Pedagogies Through Common World Encounters: Grappling with (Post)Colonial Legacies in Canadian Forests and Australian Bushlands
Child-animal relations have received scant scholarly attention in early childhood
education.
These studies cast child-animal relations as rehearsals for the
development of their social skills, as opportunities for children to learn to care for others
and develop empathy (Melson, 2005; Meyers, 1998).
(post)colonial and more-than-human theoretical perspectives“common worlds” (Latour, 2004)
“throwntogetherness” (Massey, 2005)
Building on the important
insights of childhood studies scholars who have challenged the colonialisms and
neocolonialisms inherent in Western discourses of childhood and developmental
pedagogies (Cannella & Viruru, 2004), Our interest is in how reckoning with
the colonial and neocolonial “ruins” (Stoler, 2008) of bear-child and kangaroo-child
entanglements might help us intervene responsibly and ethically in the present (Haraway,
a common worlds
framework (Taylor, 2013) that takes inspiration from Donna Haraway’s (2008) call for us
to learn to inherit our entangled pasts and cohabit with nonhuman others in flourishing
multispecies worlds.
Our motivation is heightened by the intensifying ecological challenges we face.
Accelerating climate change and species loss are just two of the interconnected biogeological systems changes that will afflict future generations, and that scientists now
attribute to mostly human causes.
Donna Haraway terms “co-habitation, and embodied cross-species sociality” and it offers
opportunities to scrutinize children’s entangled lives with more-than-human species.
pedagogical possibilities that move us toward a more ethical, less impoverished, less
violent future.
An ethics of conviviality is “place based, emplaced, embodied, and enlivened through multiple stories enacted and expressed by multiple species” (p. 2)
becoming “attentive to each other’s presence, to their way of being in a place
education.
These studies cast child-animal relations as rehearsals for the
development of their social skills, as opportunities for children to learn to care for others
and develop empathy (Melson, 2005; Meyers, 1998).
(post)colonial and more-than-human theoretical perspectives“common worlds” (Latour, 2004)
“throwntogetherness” (Massey, 2005)
Building on the important
insights of childhood studies scholars who have challenged the colonialisms and
neocolonialisms inherent in Western discourses of childhood and developmental
pedagogies (Cannella & Viruru, 2004), Our interest is in how reckoning with
the colonial and neocolonial “ruins” (Stoler, 2008) of bear-child and kangaroo-child
entanglements might help us intervene responsibly and ethically in the present (Haraway,
a common worlds
framework (Taylor, 2013) that takes inspiration from Donna Haraway’s (2008) call for us
to learn to inherit our entangled pasts and cohabit with nonhuman others in flourishing
multispecies worlds.
Our motivation is heightened by the intensifying ecological challenges we face.
Accelerating climate change and species loss are just two of the interconnected biogeological systems changes that will afflict future generations, and that scientists now
attribute to mostly human causes.
Donna Haraway terms “co-habitation, and embodied cross-species sociality” and it offers
opportunities to scrutinize children’s entangled lives with more-than-human species.
pedagogical possibilities that move us toward a more ethical, less impoverished, less
violent future.
An ethics of conviviality is “place based, emplaced, embodied, and enlivened through multiple stories enacted and expressed by multiple species” (p. 2)
becoming “attentive to each other’s presence, to their way of being in a place
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