Abstract:
In face of multiple imminent threats brought about by destructive colonial and patriarchal practices, business as usual, is no longer an option. It is time to urgently reconfigure the role of education by radically reimagining and relearning human’s place and agency in the world. Cartesian dualisms structure western worldviews and the humanist belief that our extreme rationality and intentional agency can set us apart from, and above the rest of the living world. Such hierarchical thinking reinforces how structures of power and privilege circulate, emerge and interact in knowledge making. A paradigm shift in dominant cultural norms is needed to have relationships with environments not as being separate and instrumental, but interconnected and relationalto challenge Eurocentric temporalities. Everywhen, is a concept coined by E.H. Staner to conjure up Indigenous Australians' notion of time, “as a kind of eternal present.” (McGrath and Rademaker, 2023) and where “...Country is alive because it holds memory” (Poelina, 2023).
A regenerative research approach was used to challenge western, colonising power relationships that continue to oppress Indigenous lived experiences and knowledges. Three research place stories were used to share how relational, creative, and engaged ways of knowing place are possible.
In the context of deep time and Everywhen, Leanda’s relationship with trapdoor spiders honours ongoing rhythms and acknowledges a deep connection to the Land. In reciprocity and obligation, Leanda’s conservation ecology research may allow trapdoor spider species survival for many more millions of years with Country.
Place literacies emerged from a project that involved Karen walking-with Year One children, educators and a wetlands ecosystem. During the walks, practices attentive to Aboriginal ways of knowing and being with Place were developed. These practices work to queer the colonial influences that often characterise place-based experiences in early childhood and are an example of ecosocial justice in action.
Walking-with Derbarl Yerrigan involved Mindy walking-with preschool children, teachers, and bilya (river) that centred human-environment relations rather than individual children’s needs. Everywhen helped us notice how bilya was making connections with children.
Everywhen is a useful concept for thinking-with because of the power it has to unsettle all kinds of western ways of knowing the world.Thinking-with Everywhen opened up different ways of relating to time and place which is vital for reestablishing human-environment ways of being in post-colonial contexts. The stories we share provide ways forward for environmental education to consider how Indigenous place philosophies are ecosocial justice.
A regenerative research approach was used to challenge western, colonising power relationships that continue to oppress Indigenous lived experiences and knowledges. Three research place stories were used to share how relational, creative, and engaged ways of knowing place are possible.
In the context of deep time and Everywhen, Leanda’s relationship with trapdoor spiders honours ongoing rhythms and acknowledges a deep connection to the Land. In reciprocity and obligation, Leanda’s conservation ecology research may allow trapdoor spider species survival for many more millions of years with Country.
Place literacies emerged from a project that involved Karen walking-with Year One children, educators and a wetlands ecosystem. During the walks, practices attentive to Aboriginal ways of knowing and being with Place were developed. These practices work to queer the colonial influences that often characterise place-based experiences in early childhood and are an example of ecosocial justice in action.
Walking-with Derbarl Yerrigan involved Mindy walking-with preschool children, teachers, and bilya (river) that centred human-environment relations rather than individual children’s needs. Everywhen helped us notice how bilya was making connections with children.
Everywhen is a useful concept for thinking-with because of the power it has to unsettle all kinds of western ways of knowing the world.Thinking-with Everywhen opened up different ways of relating to time and place which is vital for reestablishing human-environment ways of being in post-colonial contexts. The stories we share provide ways forward for environmental education to consider how Indigenous place philosophies are ecosocial justice.