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Savoirs autochtones et éducation dans les Amériques

Indigenous Knowledge and Education in the Americas: Experiences and Perspectives

Benoit Éthier, Rolando Iván Magaña Canul, Héctor Torres Cuevas et Glorya Pellerin
Cet article est une traduction de :
Savoirs autochtones et éducation dans les Amériques : expériences et perspectives [fr]
Autre(s) traduction(s) de cet article :
Saberes indígenas y educación en las Américas: experiencias y perspectivas [es]
Saberes indígenas e educação nas Américas: experiências e perspectivas [pt]

Texte intégral

Indigenous Education in Recent Literature

1The field of Indigenous studies in education is not new, but the number of studies and publications related to education in Indigenous contexts has literally exploded in the last three decades. Thanks to a now more comprehensive body of literature, it is evident that the local issues experienced within Indigenous communities—once perceived as isolated and singular—are in fact widespread across the three Americas (South America, Central America, and North America). Among these issues is the difficulty of teaching and transmitting Indigenous languages within school programs that are not culturally adapted to Indigenous peoples’ knowledge, values, and cultural approaches.

2Issues related to Indigenous education have notably been the subject of publications in the journal IdeAs. Idées d’Amériques. As highlighted in the second thematic issue published in 2012 and titled Universités d’Amériques et construction des savoirs, state educational institutions develop and impose homogeneous educational programs often designed to meet workforce and economic sector demands (“corporate” education), without considering cultural and regional particularities (Rolland-Diamond et al., 2012). In 2023, the journal IdeAs published the issue Enfances et inégalités dans les Amériques, which examines the role of educational institutions in maintaining ethnic, cultural, and class inequalities and discriminations, even highlighting their contribution to the reinforcement of state nationalisms (Charrier G. et al., 2023).

3In 2015, the journal Desacatos published a thematic issue addressing the relationship between autonomy, territory, and intercultural education from the perspective of Indigenous actors. The contributions in this issue present very detailed empirical analyses, sharing the results of concrete experiences led by community members in a collectivist framework. These studies were conducted in collaboration with community agents promoting autonomous and alternative educational projects, some of which have had a significant influence not only in Mexico but also more broadly throughout Latin America (Bertely Busquets M. et al., 2015).

  • 1 The French translation of the title is: Dialogue des connaissances dans l'éducation interculturelle (...)

4In 2020, D. Quilaqueo, S. Sartorello, and H. Torres coordinated the collective volume Diálogo de Saberes en Educación Intercultural: Conflicto Epistémico en Contextos Indígenas de Chile y México.1 This book presents empirical studies that document and analyze both the attempts at dialogue between Indigenous educational knowledge and intercultural educational interventions, examining knowledge construction through the lenses of the social sciences, humanities, and education (Quilaqueo D. et al., 2020). Similar to the thematic issue of the journal Desacatos, this collective work provides a comparative portrait of the challenges and issues in Indigenous education and intercultural education across Latin America.

5This comparative exercise expands to consider other educational contexts, notably North American ones. In 2020, G. Maheux, G. Pellerin, S. E. Quintriqueo Millán, and L. Bacon coordinated the publication of a collective volume by the Presses de l’Université du Québec on the Decolonization of Schooling for Inuit and First Nations Youth. The volume underscores that the institutional challenges in schooling Indigenous youth can no longer be overlooked. Decolonizing education is presented as a solution, aiming to include and value Indigenous knowledge within school curricula. Intercultural initiatives are put forward to promote equal opportunities and the recognition of diverse cultural knowledge. This collective work brings together studies that focus on educational experiences across the three Americas. The special issue Saberes y educación indígenas, published in 2024 in the Spanish journal Revista Educación, Política y Sociedad, highlights the significant contribution of Indigenous methodologies and epistemologies in Indigenous socialization and education processes (Magaña Canul R. et al., 2024). Similar to the collective work by Maheux G. et al. (2020), this thematic issue, also bringing together case studies, describes several Indigenous educational initiatives in different national contexts, including collaboration and co-resistance initiatives between Indigenous peoples of North and South America. This issue deepens this trans-American analysis of education through various lenses, including inequalities, but also through the lens of Indigenous decolonization and the affirmation of Indigenous knowledge, languages, and pedagogies.

Indigenous Education in Colonial History

6Extensive literature on Indigenous education and schooling highlights that prescribed curricula and prevailing educational models in schools often fail to incorporate Indigenous content and pedagogical approaches (Battiste M., 2013; OECD, 2018; Smith L. T. et al., 2019). Some researchers even speak of “cultural imperialism” (Smith L. T. et al., 2019) or “cognitive imperialism” (Battiste M., 2013), as educational institutions serve as a primary mechanism for the majority society to impose its values, ways of thinking, historical narratives, and even its epistemological and ontological frameworks (Battiste M., 2008; 2013; Bousquet M.-P., 2012; Smith L. T. et al., 2019). For example, in Canada—as well as in Chile, Mexico, and French Guiana—Catholic and Anglican missions played a central role in managing Indigenous residential schools and their schooling between the 1950s and 1980s (Quilaqueo D. et al., 2016). In these different national contexts, residential schools, designed to assimilate Indigenous children by imposing the values of the Catholic and Anglican Churches, have left a problematic educational legacy. This assimilative past has resulted in low school attendance, limited academic success, and high dropout rates among Indigenous communities (Maheux G. et al., 2020). Across the three Americas, Indigenous peoples are also the most underrepresented segment of the population in university programs, due to a very high dropout rate and educational programs deemed culturally irrelevant for Indigenous peoples (Reyna M. H., 2017).

  • 2 Translated by the authors.

7In line with the United Nations Declaration on the Rights of Indigenous Peoples (UN, 2007), several national and inter-American public commissions (IACHR, 2023; CVR, 2015; CERP 2019; OAS, 2016) and government action plans (APNQL, 2020; INEE, 2018; Mineduc, 2017; SAA, 2017) have emphasized the need to implement educational policies and programs adapted to the realities of communities and valuing Indigenous knowledge, languages, and pedagogical approaches. These recommendations and calls to action follow the concerning observation of the progressive loss of Indigenous languages and cultural heritage on a national and international scale (Battiste M., 2013; CERP, 2019; Dufour E., 2017; Jérôme L. et al., 2020; Maheux G. et al., 2020; UN, 2007; Salaün M., 2013; Smith L. T. et al., 2019). More specifically, in the Canadian context, the Truth and Reconciliation Commission (CVR, 2015) also emphasized the need to take action on educational training programs, while the UNESCO Global Education Monitoring Report of 2017 demonstrates that quality education depends on the training of competent teachers concerned with the issues of any society. More recently, the Action Plan of the Assembly of First Nations Quebec-Labrador (APNQL) on racism and discrimination (2020) recommended “mobilizing the school and educational community to reduce the gaps between Indigenous and non-Indigenous people in terms of academic success”2 (p. 13). Finally, within all these national and international commissions and organizations, there is a consensus on the need to act and intervene now on the issues of Indigenous educational success and perseverance.

Decolonizing School Education in the Context of Indigenous Self-Determination

8In the Americas, the establishment of formal school education has excluded the transmission of knowledge, conceptions, and cultural practices of Indigenous communities. This education model is linked to historical processes and modern mechanisms of territorial dispossession in the context of global extractivism (Drouin-Gagné M.-È. et al., 2024). Indeed, nation-states in this part of the world are criticized for having designed educational policies aimed at cultural assimilation and territorial dispossession of Indigenous peoples (Urrieta L., 2016). However, for more than a decade, the United Nations Declaration on the Rights of Indigenous Peoples has recognized their right to develop and control their educational systems and institutions (Marcotte G. and B. Éthier, 2023). It particularly emphasizes the need for Indigenous community members to adapt educational programs and approaches to their cultural methods of teaching and learning to make them more consistent with their realities and epistemologies. The work of valuing Indigenous cultures and epistemologies in schools is essential not only for academic success and retention but also as an important lever for identity construction, personal and community development.

9In the international context of Indigenous decolonization and self-determination, members of Indigenous communities and organizations worldwide are developing a series of educational initiatives rooted in their cultures and territories. These initiatives enhance the traditional educational approaches of state-run schools, which have been shaped by a history of colonial educational policies and practices (Deschênes É., 2020; Muñoz G. et al., 2019). In a globalized multicultural society, it becomes necessary to know these initiatives (McCarty T. and S. E. Nicholas, 2012). Consequently, this thematic issue addresses the development of local initiatives for the transmission of Indigenous knowledge in different educational contexts across the three Americas, from a variety of theoretical and empirical perspectives. The articles contribute to deepening knowledge about Indigenous educational strategies and experiences for the continuity of their teaching in contexts marked by a history of colonialism projected onto the social and educational structure of nation-states. In addition to analyzing the initiatives deployed, the issue proposes action lines for those who wish to contribute to the decolonization and indigenization of educational programs in schools (Bishop M. et al., 2019). It also sheds light on discussions about the current situation of Indigenous or community education in the Americas.

Contents of the Issue

10This thematic issue brings together 8 articles and 4 field notes, along with an interview analyzing various postcolonial pedagogical initiatives at the heart of which Indigenous cultures and territorialities are transmitted and updated. The texts in this issue present a diversity of research conducted within different Indigenous communities across the three Americas, notably in Chile, Brazil, Peru, Mexico, the United States, and Canada. Anchored in their local context, these studies highlight the complexity and richness of the cultural frameworks in which they are embedded. They examine the colonial history of school education, the specific issues and challenges of each community, as well as Indigenous resurgence initiatives aimed at valuing and transmitting local knowledge, both within formal school institutions and outside of them. Despite the diversity of contexts, reading the issue reveals common threads, questions, and similar strategies aimed at mobilizing school institutions to revitalize Indigenous knowledge and cultures. These initiatives counteract colonial policies and practices aimed at assimilating Indigenous peoples and fully integrating them into mass cultures.

11The article by Bruno Baronnet and Richard Stahler-Sholk describes self-determined education initiatives led by Maya groups, particularly in the Zapatista movement in the Chiapas region of Mexico. Decolonial education, based on teachings rooted in Maya pedagogical approaches, seems to be at the heart of the resistance movement. The text provides important insights into the role of education in the Zapatista revolutionary movement of the 1990s and 2000s, conceived then as the main path for social transformation and self-determination of the Maya peoples. It shares several significant testimonies from individuals engaged in the movement and these Indigenous educational initiatives. More than a political movement, the Zapatistas propose a holistic and collective vision of education that serves the community first and foremost.

12The article by Glorya Pellerin, Gisèle Maheux, Sarah Angiyou, Malaya Tukalak, and Élyane Lizotte, highlights that Inuit students inherit a cultural heritage that differs from the one defined in Quebec’s official educational programs. Having first been educated in their family and community, they have learned a culture that includes language, codes, and traditions. At school, they navigate within two cultural curricula that seem juxtaposed. A research team, consisting of Inuit partners and university professors, has undertaken the task of better understanding the factors that affect school perseverance and success. Preliminary results show that the relationship between Inuit education and Euro-Western schooling in Nunavik community schools requires increased integration of Inuit language, culture, and values.

13In her article, Jordie Blanc Ansari analyzes the transformations generated in Ecuador and Bolivia by promoting the philosophy of buen vivir. These two countries reformed their constitutional texts in 2008 and 2009, respectively, to include this concept from Andean cosmogony, which proposes a life in balance and harmony between humans and non-humans. From fieldwork conducted at different times in two Amazonian villages located in Ecuador and Bolivia, the author shows how different interpretations of the concept of buen vivir impact the design and implementation of alternative educational models that tend to decolonize society and modify the principles that neoliberal hegemony imposes on official education. In this perspective, she observes the concrete dynamics generated by the inclusion of Indigenous worldviews in the various legal-administrative systems of the states.

14Claire Anchordoqui’s text examines two complementary educational initiatives in South Dakota (United States): the Oceti Sakowin Essential Understandings Standards (OSEUS) and the Wolakota project. According to her, these projects aim to integrate Indigenous knowledge into school curricula to counter the harmful effects of colonial educational methods. She identifies two main obstacles to the implementation of these projects: firstly, difficulties related to national standards anchored in an education system centered on competition and excellence; secondly, the fact that, due to a lack of information, some teachers are reluctant to use the content proposed in these programs. It seems desirable that, inspired by similar initiatives in Montana and North Dakota, Indigenous content be made mandatory, and that we witness the development of alternative schools (charter or privately funded). These initiatives represent important steps towards the decolonization of education and the recognition of Indigenous knowledge.

15Based on qualitative, interdisciplinary, and ethnographic research, Iramar Lage Santos, Juliana Prates Santana, and Manuel Jacinto Sarmento analyze the participation of Pataxó Indigenous children in various activities related to the annual organization of the Indigenous Children’s and Youth Games at the Aldeia Velha Indigenous School, located in the Arraial d’Ajuda district, in the Brazilian municipality of Porto Seguro. They demonstrate that the involvement of children in the preparation activities for these games allows for the intergenerational transmission of the Pataxó people’s knowledge, values, and cultural practices. From their perspective, the inclusion of the Indigenous Children’s and Youth Games in the Aldeia Velha Indigenous School’s program acquires significant meaning for the Pataxó people as a pedagogical strategy and cultural resistance in a globalized world.

16Hanny Fernández, Emmanuelle Piccoli, and Miryam Rivera-Holguín analyze the social and cultural meanings associated with school education in Quechua families from a rural community in the southern Peruvian Andes. Their article is based on ethnographic work and interviews with mothers, fathers, and secondary school students from the Huacatinco school, in the Ocongate district, Quispicanchis province, in the Cusco region. The authors show that education is an aspiration shared by families and secondary school students, as it is associated with formal employment and economic stability for the child. However, due to restricted access to higher education institutions, lack of economic resources, and the income that informal mining can generate, many of these young people give up their aspirations for higher levels of education.

17Carlo Prévil and Katerin Arias-Ortega explore the importance of territorial knowledge in Indigenous education, particularly among the Mapuche in Chile. Based on data from interviews and observations conducted with traditional Mapuche educators (kimche) in the Araucanía region, their text highlights the role of place-based education in revitalizing Indigenous knowledge and strengthening the cultural identity of younger generations. Based on their data, 25 Indigenous notions and concepts were identified for integration into educational content, promoting education in harmony with the natural environment. However, this approach faces a lack of institutional recognition, even though place-based education rooted in Indigenous knowledge could, according to the researchers, enrich school curricula and foster a more relevant and sustainable education in a society that respects cultural and environmental diversity.

18The issue of Indigenous education related to the environment is also addressed by Clara Rosana Chagas Paraboas in her article on pedagogical approaches in territories, promoted by the Entorno Escolar Project (PEE) conducted in a multicultural urban neighborhood in the city of Florianópolis, in southern Brazil. In recent decades, the urban landscape has been greatly transformed due to tourism and real estate development projects, involving significant changes in traditional practices and lifestyles for the region’s inhabitants, particularly for the Indigenous peoples living there. In an effort to reconnect and transfer historical knowledge regarding the changing territory, the Lúcia dos Santos school offers, through the PEE, educational approaches aimed at preserving the memory of the territory and anchoring knowledge to local cultures and environments.

19In the “Field Experiences” section, Noel Palestino de Jesús presents an educational project conducted at the Benito Juárez García primary school, located in the Nahua community of San Andrés Tenejapan, in the state of Veracruz, Mexico. The initiative aims to integrate a set of Nahua territorial knowledge into the school curriculum, including practices for managing and preserving territorial resources. The text describes the steps and strong commitment of the teaching staff to redefine curricula and prioritize culturally rooted knowledge. More than a school approach, this educational project plays a social cement role in the Nahua community, involving several key cultural actors.

20Elena Perino’s field note offers an analysis of the origin and evolution of bilingual intercultural education (BIE) in Ecuador. According to the author, this model represents a historical success of the Ecuadorian Indigenous movement, led by the Confédération des nationalités autochtones de l’Équateur (CONAIE), after several decades of struggle against the assimilationist educational system promoted by the state. The BIE is based on the recognition of a multicultural society by the Ecuadorian state by integrating Indigenous languages and knowledge into the official educational system. However, since its institutionalization in 1988, the BIE has faced various obstacles, particularly related to its bureaucratization and persistent racism in Ecuadorian society.

21Laura Priscila Tercero Cruz’s text describes an educational initiative aimed at revaluing the identity, language, and agro-ecological knowledge of the Nnanncue ñomndaa (Amuzgos) of the municipality of Xochistlahuaca (state of Guerrero, Mexico). This initiative, called “Une école pour la vie” (ESPAVI), was launched in 1989 by a group of Amuzgo researchers and teachers eager to implement pedagogies adapted to the sociocultural context of this population. It is an effort to construct a unique pedagogy based on the worldview of the Nnanncue ñomndaa, distancing itself from other Indigenous education models implemented by the Mexican state and based on cultural assimilation.

22Finally, in her field note, Laïsa Pivert offers an incursion into the educational universe of the Kali’na in French Guiana. Her detailed description of the educational challenges raised by members of the Indigenous nation shows the difficulties related to valuing and mobilizing Indigenous languages within school institutions created and structured by the French state. The text provides a historical overview of schooling policies in French Guiana and the practices of assimilation and Frenchification of Indigenous peoples since the 1930s. Faced with practices and policies aimed at assimilation (Indigenous residential schools, etc.), various Kali’na associations have emerged to work on preserving and teaching the mother tongue within school institutions.

23In addition to the articles and field notes, an interview was conducted with Janis Ottawa, an Indigenous teacher at Simon Pineshish Ottawa primary school in the Atikamekw Nehirowisiw community of Manawan (Quebec, Canada).

24The contributions in this issue thus offer descriptions and empirical analyses of Indigenous initiatives aimed at revaluing Indigenous languages, values, and pedagogical approaches in different contexts marked by assimilationist school policies. Several contributions highlight the interconnection between Indigenous epistemologies, languages, and ancestral territories. Indigenous decolonization and education struggles and movements are thus closely linked to claims for autonomy and the preservation of ancestral territories. By mobilizing work from different national contexts, this thematic issue paves the way for Indigenous exchange and co-resistance across the Americas.

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Notes

1 The French translation of the title is: Dialogue des connaissances dans l'éducation interculturelle : conflit épistémique dans des contextes autochtones au Chili et au Mexique.

2 Translated by the authors.

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Benoit Éthier, Rolando Iván Magaña Canul, Héctor Torres Cuevas et Glorya Pellerin, « Indigenous Knowledge and Education in the Americas: Experiences and Perspectives »IdeAs [En ligne], 25 | 2025, mis en ligne le 01 mars 2025, consulté le 08 juin 2026. URL : http://journals.openedition.org/ideas/21015 ; DOI : https://doi.org/10.4000/13g19

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Auteurs

Benoit Éthier

Professor at the School of Indigenous Studies and Director of the Participatory Mapping Laboratory at the University of Quebec in Abitibi-Témiscamingue (UQAT). Benoit Éthier supports Indigenous communities in projects aimed at valuing and transmitting territorial knowledge across generations.
benoit.ethier[at]uqat.ca

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Rolando Iván Magaña Canul

Rolando Iván Magaña Canul holds a PhD in Anthropology from Laval University. His research focuses primarily on extractivism, energy transition, social movements, transnational Indigenous struggles, decolonial initiatives in education, and territorial pedagogies.
magrolando[at]gmail.com

Héctor Torres Cuevas

Professor in the Department of Educational Sciences at the University of Bío-Bío. Héctor Torres Cuevas focuses his research on education in Indigenous contexts and works with schools in Mapuche contexts in south-central Chile.
htorres[at]ubiobio.cl

Glorya Pellerin

Full Professor at the Teaching and Research Unit of Educational Sciences at UQAT. Her expertise lies mainly in the field of education in Indigenous contexts, practical training, and the pedagogical use of digital tools. She is Director of the Research, Training, and Development Unit for Education in Indigenous Contexts (URFDÉMA) at UQAT and the principal researcher of the Collaborative Action Research and Development Team in Indigenous Educational Contexts (EDRACCÉA) funded by the FRQSC.
glorya.pellerin[at]uqat.ca

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