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ba2e17a9-89c5-45f2-9775-91fee30efb1c/81-0
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Perfect. Great. Thank you so
much. I'm hi, everyone. Thank

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you for having me. So I'm
speaking today from what is

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currently Toronto, Canada on the
territories and treaty lands of

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the Mississaugas of the Credit
River, the Wendat, the

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Anishinabe and the Hodina Shoni
Toronto's also place of long

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black presence and relations
between Black, indigenous and

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black indigenous peoples. The
work that I'll be mainly

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referring to today to.

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Primarily took place in what is
currently known as Central Texas

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working with Koito Chan elders
as well as on costalis

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territories and what is now
British Columbia. And so my hope

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is that my words today will be
in good relation with these

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lands and people. So in this
talk I'll be drawing from some

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of my published work that
illustrates possibilities for

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disrupting anti blackness and
settler colonialism in

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environmental early childhood
education.

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So my concerns as a scholar
center on the fact that despite

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calls for rethinking of
educational priorities in the

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face of climate change,
environmental education really

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remains at the margins of early
childhood research and practice

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in North America.

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And while childhood environment
education research is growing,

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there's a lack relatively of
attentions. Attention to

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questions of environmental
justice. Instead, research and

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practice tend to be dominated by
western sciences. Western

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science processes of adult
transmission of knowledge to

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children, and quite
individualist and human centered

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approaches to responding to
environmental precarity.

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And so Western science, of
course, while important for

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understanding and responding to
environmental issues, is also

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insufficient in educating young,
young people who have to grapple

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with the ethical and relational
implications for living with

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human and more than human life
in ecologically damaged

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environments. And so, in this
regard, I echo concerns of other

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scholars, such as Beth Warren
and colleagues, who highlight

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the ways in which what they call
a zero point epistemology. And

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this is a quote and acts
colonial violence by claiming

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the privilege of narrating what
others are while simultaneously

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denying.

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The perspectives, histories, and
subjectivities the onto

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epistemic architecture of the
zero point is built continuously

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to mask and secure its western
supremacist origins and

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intentions through its claims to
universality, neutrality,

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objectivity and egocentricity.

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And so in my field of
environmental early child

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education in North America,
there has been a proliferation

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of nature kindergartens and
preschools which, while of

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course are welcome response to
the ecological challenges that

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young children face, are often
modeled after European forests,

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schools and are primarily
attended by economically

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privileged children and can
often reinscribe settler

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colonialism through, as I
mentioned, the persistently

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Western scientific
anthropocentric apolitical

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approaches to place. So in these
approaches.

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As others have also written,
nature is often figured as a

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mute and untouched site for
nurturing individual child

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development and building
individual children's

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stewardship. Consuming a long
history of the absence of

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culturally relevant
environmental education and the

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idealization of certain
children's relationships with

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the natural world, effectively
perpetuating colonial relations

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to land.

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And additionally, racialized
minoritized children are in

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particular notable for their
literal and metaphoric absence

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from these forms of early
childhood education.

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And so this emission position
some children as angiographic

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who might have seen as out of
place in nature or whose

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relations are predominantly
understood through urban spaces

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that are seen as empty of or
separate from nature or

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precision predominantly in terms
of a ruination of nature. So I'm

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interested in what kinds of ways
of paying attention with

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children and educators in our
encounters with place we might.

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Dee romanticize nature and pay
attention to human caused damage

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to the natural world.

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While unsettling, some of these
deficit ideas.

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And so within the theme of
anticolonial place space, early

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childhood education, my research
is underpinned by developing

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what I see as urgently needed
philosophical, pedagogical, and

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curricular shifts in education
for young children. In my

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context of North America as it
relates to their unequally

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distributed inheritances of
environmental challenges. And so

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in addressing injustice and
inequity, my particularly

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interests are in challenging, as
I mentioned, the persistently

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developmental, romanticized and.

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Textualized ways in which
environmental education for

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young people is to typically
taken up in my context, and so

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my research addresses this in
two key areas. Firstly, the

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majority of my writing has
focused on ways in which anti

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blackness and settler
colonialism need to be engaged

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in environmental and place based
education for young children.

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And secondly, as I mentioned,
I'm interested in interrupting

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anthropocentric, so
individualistic and human

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centered educational approaches.

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So this means, for instance uh
interested in finding ways that

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conceptually and pedagogically
disrupt disrupt settler colonial

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antiblack logics that enact
erasures and or deficit

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constructions of indigenous
people and people of colors

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knowledges.

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And land relations universalized
anthropocentric nature. Culture

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divides and universalize and
privilege. Again, as I

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mentioned, what year Western
Scientific knowledges and

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knowledge making. And again, as
I mentioned that value

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individualist learning over
relational or collective

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learning.

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And so many indigenous place
relations from multiple

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locations, teachers that places
are inherently storied in non

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enterprise centric ways, where
more than human coexistence,

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ontologies, histories and humans
are all lively, relational

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participants in the shaping of
what taken Mackenzie state as

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places familiar, sacred, yet not
overly romantic and anti

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colonial perspectives also teach
us that the storing of place

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occurs within inequitable
relations that creates certain

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obscure dances and eration.

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Such as colonial imagines that
story places a mute site

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awaiting settler inscription and
property making, and so these

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teachings, I think, bring
important questions and insights

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towards decolonizing place in
early childhood pedagogies, for

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example, they invite early
childhood educators towards a

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critical and ongoing engagement
with what stories of place we

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make visible and which remain
invisible.

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And So what might be settled,
for instance by pedagogies that

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foreground multiple stories of
belonging and displacement in a

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place?

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How might early childhood
pedagogies shift if we take

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seriously that the storing of
places occurs within inequitable

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relations that creates certain
obscure dances and erasures? In

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00:07:01.104 --> 00:07:04.097
other words, how might
particular places be experienced

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differently through stories that
highlight marginalized stories

ba2e17a9-89c5-45f2-9775-91fee30efb1c/1036-5
00:07:07.516 --> 00:07:10.936
of place that attend to the more
than human relationality is of

ba2e17a9-89c5-45f2-9775-91fee30efb1c/1036-6
00:07:10.936 --> 00:07:11.257
place?

ba2e17a9-89c5-45f2-9775-91fee30efb1c/1082-0
00:07:12.177 --> 00:07:15.225
And so I'm particularly
interested in the anti colonial

ba2e17a9-89c5-45f2-9775-91fee30efb1c/1082-1
00:07:15.225 --> 00:07:18.708
effects that might emerge when
educators and children seek out,

ba2e17a9-89c5-45f2-9775-91fee30efb1c/1082-2
00:07:18.708 --> 00:07:22.028
for instance, indigenous Geo
ontologies of a place, seek out

ba2e17a9-89c5-45f2-9775-91fee30efb1c/1082-3
00:07:22.028 --> 00:07:25.077
the black immigrant and
so-called minorities, Harrison,

ba2e17a9-89c5-45f2-9775-91fee30efb1c/1082-4
00:07:25.077 --> 00:07:28.560
geographies of a place in ways
that emphasize affirmative place

ba2e17a9-89c5-45f2-9775-91fee30efb1c/1082-5
00:07:28.560 --> 00:07:29.867
relations and belonging.

ba2e17a9-89c5-45f2-9775-91fee30efb1c/1172-0
00:07:30.877 --> 00:07:34.263
And so these are just some
questions and possibilities that

ba2e17a9-89c5-45f2-9775-91fee30efb1c/1172-1
00:07:34.263 --> 00:07:37.650
might be useful in shifting
towards an anti colonial ethics

ba2e17a9-89c5-45f2-9775-91fee30efb1c/1172-2
00:07:37.650 --> 00:07:41.206
and early years environmental
education. And so such an ethics

ba2e17a9-89c5-45f2-9775-91fee30efb1c/1172-3
00:07:41.206 --> 00:07:44.367
requires political choices such
as in which stories and

ba2e17a9-89c5-45f2-9775-91fee30efb1c/1172-4
00:07:44.367 --> 00:07:48.036
encounters and histories to make
visible questioning kuato who's

ba2e17a9-89c5-45f2-9775-91fee30efb1c/1172-5
00:07:48.036 --> 00:07:51.479
knowledge counts in the making
of particular places and what

ba2e17a9-89c5-45f2-9775-91fee30efb1c/1172-6
00:07:51.479 --> 00:07:54.866
past and presence, inhabitants
of place matter. I see these

ba2e17a9-89c5-45f2-9775-91fee30efb1c/1172-7
00:07:54.866 --> 00:07:57.745
questions as mattering for
reconceptualizing place

ba2e17a9-89c5-45f2-9775-91fee30efb1c/1172-8
00:07:57.745 --> 00:08:00.906
relations within children's
inheritances of neocolonial

ba2e17a9-89c5-45f2-9775-91fee30efb1c/1172-9
00:08:00.906 --> 00:08:02.487
relations, social injustice.

ba2e17a9-89c5-45f2-9775-91fee30efb1c/1179-0
00:08:02.687 --> 00:08:05.447
And as I mentioned ecologically
damaged places.

ba2e17a9-89c5-45f2-9775-91fee30efb1c/1231-0
00:08:07.767 --> 00:08:11.197
And so as Megan bang and
colleagues state, taking

ba2e17a9-89c5-45f2-9775-91fee30efb1c/1231-1
00:08:11.197 --> 00:08:15.657
anthropocentrism as a universal
developmental pathway privileges

ba2e17a9-89c5-45f2-9775-91fee30efb1c/1231-2
00:08:15.657 --> 00:08:18.882
settler colonial relations to
land reinscribes

ba2e17a9-89c5-45f2-9775-91fee30efb1c/1231-3
00:08:18.882 --> 00:08:23.204
anthropocentrism by constructing
land as an inconsequential or

ba2e17a9-89c5-45f2-9775-91fee30efb1c/1231-4
00:08:23.204 --> 00:08:27.458
inanimate material backdrop to
human privileged activity, and

ba2e17a9-89c5-45f2-9775-91fee30efb1c/1231-5
00:08:27.458 --> 00:08:29.997
enables human dislocation from
land.

ba2e17a9-89c5-45f2-9775-91fee30efb1c/1256-0
00:08:31.487 --> 00:08:35.752
And so as I mentioned, finding
ways to disrupt anthropocentrism

ba2e17a9-89c5-45f2-9775-91fee30efb1c/1256-1
00:08:35.752 --> 00:08:39.751
feels urgent. As a part of
building anticolonial worlds for

ba2e17a9-89c5-45f2-9775-91fee30efb1c/1256-2
00:08:39.751 --> 00:08:41.817
future and current generations.

ba2e17a9-89c5-45f2-9775-91fee30efb1c/1267-0
00:08:42.877 --> 00:08:46.793
And so one response is to engage
with pedagogies of radical

ba2e17a9-89c5-45f2-9775-91fee30efb1c/1267-1
00:08:46.793 --> 00:08:47.707
relationality.

ba2e17a9-89c5-45f2-9775-91fee30efb1c/1275-0
00:08:48.487 --> 00:08:51.157
With young people, which can
happen in multiple ways.

ba2e17a9-89c5-45f2-9775-91fee30efb1c/1347-0
00:08:52.127 --> 00:08:56.175
So for instance, I have recently
conducted research as an annual

ba2e17a9-89c5-45f2-9775-91fee30efb1c/1347-1
00:08:56.175 --> 00:09:00.038
summer encounter organized by
covert taken elders and what is

ba2e17a9-89c5-45f2-9775-91fee30efb1c/1347-2
00:09:00.038 --> 00:09:03.962
currently known as San Marcos,
TX, which brought together over

ba2e17a9-89c5-45f2-9775-91fee30efb1c/1347-3
00:09:03.962 --> 00:09:08.011
30 young people aged 4 to 12 who
were Latin, X and Indigenous to

ba2e17a9-89c5-45f2-9775-91fee30efb1c/1347-4
00:09:08.011 --> 00:09:11.748
learn with indigenous knowledges
and ways that foregrounded

ba2e17a9-89c5-45f2-9775-91fee30efb1c/1347-5
00:09:11.748 --> 00:09:15.735
learning with and about Central
Texas lands and waters over the

ba2e17a9-89c5-45f2-9775-91fee30efb1c/1347-6
00:09:15.735 --> 00:09:19.597
course of the summer encounter,
Children Learn songs to sing,

ba2e17a9-89c5-45f2-9775-91fee30efb1c/1347-7
00:09:19.597 --> 00:09:22.027
to, water, to and about water as
life.

ba2e17a9-89c5-45f2-9775-91fee30efb1c/1372-0
00:09:22.327 --> 00:09:25.553
They listen to stories that
teach about the coloniality of

ba2e17a9-89c5-45f2-9775-91fee30efb1c/1372-1
00:09:25.553 --> 00:09:28.725
the Texas Mexico border. They
create art and write poetry

ba2e17a9-89c5-45f2-9775-91fee30efb1c/1372-2
00:09:28.725 --> 00:09:30.257
about what they're learning.

ba2e17a9-89c5-45f2-9775-91fee30efb1c/1413-0
00:09:31.207 --> 00:09:34.476
They learned dancers that honor
lands, waters and all living

ba2e17a9-89c5-45f2-9775-91fee30efb1c/1413-1
00:09:34.476 --> 00:09:37.852
beings. They learn the native
planting ingredients for the tea

ba2e17a9-89c5-45f2-9775-91fee30efb1c/1413-2
00:09:37.852 --> 00:09:41.014
they drink at snack time as
medicine gifts to their bodies

ba2e17a9-89c5-45f2-9775-91fee30efb1c/1413-3
00:09:41.014 --> 00:09:44.390
from Earth's lands and waters.
They learn multiple expressions

ba2e17a9-89c5-45f2-9775-91fee30efb1c/1413-4
00:09:44.390 --> 00:09:45.087
of gratitude.

ba2e17a9-89c5-45f2-9775-91fee30efb1c/1445-0
00:09:46.297 --> 00:09:49.962
Including in relation to food
and in the tea that they drink.

ba2e17a9-89c5-45f2-9775-91fee30efb1c/1445-1
00:09:49.962 --> 00:09:53.568
And this gratitude importantly,
coming back to pedagogies of

ba2e17a9-89c5-45f2-9775-91fee30efb1c/1445-2
00:09:53.568 --> 00:09:57.115
relationality teachers and
separability between their human

ba2e17a9-89c5-45f2-9775-91fee30efb1c/1445-3
00:09:57.115 --> 00:09:59.007
bodies and more than human life.

ba2e17a9-89c5-45f2-9775-91fee30efb1c/1468-0
00:09:59.937 --> 00:10:03.761
They learn and reenact a coat
tecan creation story, which

ba2e17a9-89c5-45f2-9775-91fee30efb1c/1468-1
00:10:03.761 --> 00:10:07.519
contains many teachings,
including the waters of Central

ba2e17a9-89c5-45f2-9775-91fee30efb1c/1468-2
00:10:07.519 --> 00:10:07.717
TX.

ba2e17a9-89c5-45f2-9775-91fee30efb1c/1488-0
00:10:08.407 --> 00:10:11.578
Which the code to kind of refer
to aziana wanna a sacred

ba2e17a9-89c5-45f2-9775-91fee30efb1c/1488-1
00:10:11.578 --> 00:10:14.417
relative and origin of life for
quota kind people.

ba2e17a9-89c5-45f2-9775-91fee30efb1c/1537-0
00:10:15.527 --> 00:10:19.272
The pedagogies that I've named
here are intentional and planned

ba2e17a9-89c5-45f2-9775-91fee30efb1c/1537-1
00:10:19.272 --> 00:10:22.550
at the same time. This is not a
passive transmission of

ba2e17a9-89c5-45f2-9775-91fee30efb1c/1537-2
00:10:22.550 --> 00:10:25.535
knowledge. Instead, the
pedagogies are relational,

ba2e17a9-89c5-45f2-9775-91fee30efb1c/1537-3
00:10:25.535 --> 00:10:29.280
interactive, and effective. Open
to what emerges and encounters

ba2e17a9-89c5-45f2-9775-91fee30efb1c/1537-4
00:10:29.280 --> 00:10:32.617
between children, place
materials, educators and elders.

ba2e17a9-89c5-45f2-9775-91fee30efb1c/1562-0
00:10:33.357 --> 00:10:36.584
There are many examples of this
throughout the week where

ba2e17a9-89c5-45f2-9775-91fee30efb1c/1562-1
00:10:36.584 --> 00:10:40.201
pedagogical invitation leads to
a new line of flight, such as in

ba2e17a9-89c5-45f2-9775-91fee30efb1c/1562-2
00:10:40.201 --> 00:10:41.927
response to a child's question.

ba2e17a9-89c5-45f2-9775-91fee30efb1c/1604-0
00:10:42.647 --> 00:10:46.153
When the drumming and singing
invites spontaneous movement

ba2e17a9-89c5-45f2-9775-91fee30efb1c/1604-1
00:10:46.153 --> 00:10:49.838
when a child peers through the
glass bottom boat on a tour of

ba2e17a9-89c5-45f2-9775-91fee30efb1c/1604-2
00:10:49.838 --> 00:10:53.463
the sacred springs and makes
recollection that connects this

ba2e17a9-89c5-45f2-9775-91fee30efb1c/1604-3
00:10:53.463 --> 00:10:56.197
place to the coachman peoples
creation story.

ba2e17a9-89c5-45f2-9775-91fee30efb1c/1687-0
00:10:58.287 --> 00:11:01.382
So in my research with young
children, pedagogies are

ba2e17a9-89c5-45f2-9775-91fee30efb1c/1687-1
00:11:01.382 --> 00:11:04.821
radical. Relationality also
include listening to and taking

ba2e17a9-89c5-45f2-9775-91fee30efb1c/1687-2
00:11:04.821 --> 00:11:08.317
seriously the ways in which
young children's theorizing with

ba2e17a9-89c5-45f2-9775-91fee30efb1c/1687-3
00:11:08.317 --> 00:11:11.928
the more than human world can
already enact this relationality

ba2e17a9-89c5-45f2-9775-91fee30efb1c/1687-4
00:11:11.928 --> 00:11:15.195
so paying close attention to the
mutuality of children's

ba2e17a9-89c5-45f2-9775-91fee30efb1c/1687-5
00:11:15.195 --> 00:11:18.405
effective relations with more
than human beings through

ba2e17a9-89c5-45f2-9775-91fee30efb1c/1687-6
00:11:18.405 --> 00:11:21.844
pedagogical documentation,
where, for instance, as shown in

ba2e17a9-89c5-45f2-9775-91fee30efb1c/1687-7
00:11:21.844 --> 00:11:25.111
this example, indigenous
knowledges on the liveliness of

ba2e17a9-89c5-45f2-9775-91fee30efb1c/1687-8
00:11:25.111 --> 00:11:28.722
things wasn't important. Advisor
alongside science to children

ba2e17a9-89c5-45f2-9775-91fee30efb1c/1687-9
00:11:28.722 --> 00:11:30.557
and educators, knowledge making.

ba2e17a9-89c5-45f2-9775-91fee30efb1c/1761-0
00:11:32.967 --> 00:11:35.849
Importantly, from my
perspective, pedagogies of

ba2e17a9-89c5-45f2-9775-91fee30efb1c/1761-1
00:11:35.849 --> 00:11:38.852
radical relationality also
require making ethical

ba2e17a9-89c5-45f2-9775-91fee30efb1c/1761-2
00:11:38.852 --> 00:11:42.096
commitments towards the
protection of more than human

ba2e17a9-89c5-45f2-9775-91fee30efb1c/1761-3
00:11:42.096 --> 00:11:45.519
life. So, for instance, in my
research I've worked, I've

ba2e17a9-89c5-45f2-9775-91fee30efb1c/1761-4
00:11:45.519 --> 00:11:49.183
written about working to refuse
the separation of children's

ba2e17a9-89c5-45f2-9775-91fee30efb1c/1761-5
00:11:49.183 --> 00:11:52.606
curriculum making from an
ongoing pipeline construction,

ba2e17a9-89c5-45f2-9775-91fee30efb1c/1761-6
00:11:52.606 --> 00:11:56.450
and it's contestations in this
particular place on Coast Salish

ba2e17a9-89c5-45f2-9775-91fee30efb1c/1761-7
00:11:56.450 --> 00:12:00.053
territories. I discussed how
these separations are premised

ba2e17a9-89c5-45f2-9775-91fee30efb1c/1761-8
00:12:00.053 --> 00:12:03.177
on anthropocentric developmental
views of children.

ba2e17a9-89c5-45f2-9775-91fee30efb1c/1770-0
00:12:03.277 --> 00:12:06.467
A dominant discourse in my field
of early childhood education.

ba2e17a9-89c5-45f2-9775-91fee30efb1c/1819-0
00:12:08.307 --> 00:12:12.126
Radical relationality can also
mean bringing Western science

ba2e17a9-89c5-45f2-9775-91fee30efb1c/1819-1
00:12:12.126 --> 00:12:15.883
into conversation with affective
relational encounters with

ba2e17a9-89c5-45f2-9775-91fee30efb1c/1819-2
00:12:15.883 --> 00:12:19.514
anthropogenic damage, and so in
this specific example, in

ba2e17a9-89c5-45f2-9775-91fee30efb1c/1819-3
00:12:19.514 --> 00:12:23.208
relation to an inquiry on native
bumblebee extinction that

ba2e17a9-89c5-45f2-9775-91fee30efb1c/1819-4
00:12:23.208 --> 00:12:26.902
examined children's related
encounters with dead and dying

ba2e17a9-89c5-45f2-9775-91fee30efb1c/1819-5
00:12:26.902 --> 00:12:29.157
bumblebees in their everyday
lives.

ba2e17a9-89c5-45f2-9775-91fee30efb1c/1837-0
00:12:30.197 --> 00:12:33.351
So within the context of
childcare settings located in

ba2e17a9-89c5-45f2-9775-91fee30efb1c/1837-1
00:12:33.351 --> 00:12:36.047
what is now suburban British
Columbia, Canada.

ba2e17a9-89c5-45f2-9775-91fee30efb1c/1915-0
00:12:37.007 --> 00:12:40.574
And in this particular paper, I
storied emergent be child

ba2e17a9-89c5-45f2-9775-91fee30efb1c/1915-1
00:12:40.574 --> 00:12:43.956
weldings to illustrate
possibilities for learning with

ba2e17a9-89c5-45f2-9775-91fee30efb1c/1915-2
00:12:43.956 --> 00:12:46.601
other species in
anthropogenically damaged

ba2e17a9-89c5-45f2-9775-91fee30efb1c/1915-3
00:12:46.601 --> 00:12:50.599
worlds. I paid attention to some
of the ways in which children's

ba2e17a9-89c5-45f2-9775-91fee30efb1c/1915-4
00:12:50.599 --> 00:12:54.289
and educators practices have
shifted away from encountering

ba2e17a9-89c5-45f2-9775-91fee30efb1c/1915-5
00:12:54.289 --> 00:12:58.102
bees predominantly as objects of
Western scientific knowledge

ba2e17a9-89c5-45f2-9775-91fee30efb1c/1915-6
00:12:58.102 --> 00:13:01.116
towards more relational,
embodied, and effective

ba2e17a9-89c5-45f2-9775-91fee30efb1c/1915-7
00:13:01.116 --> 00:13:04.745
immersion in the lives and
deaths of bumblebees, including

ba2e17a9-89c5-45f2-9775-91fee30efb1c/1915-8
00:13:04.745 --> 00:13:07.943
using the tools of Western
science to research, for

ba2e17a9-89c5-45f2-9775-91fee30efb1c/1915-9
00:13:07.943 --> 00:13:08.497
instance.

ba2e17a9-89c5-45f2-9775-91fee30efb1c/1993-0
00:13:08.677 --> 00:13:12.400
Ways for the children to self
pollinate the apple tree and the

ba2e17a9-89c5-45f2-9775-91fee30efb1c/1993-1
00:13:12.400 --> 00:13:16.124
schoolyard and to research the
drivers of extinction, both for

ba2e17a9-89c5-45f2-9775-91fee30efb1c/1993-2
00:13:16.124 --> 00:13:19.553
educators knowledge and to
consider what might inform the

ba2e17a9-89c5-45f2-9775-91fee30efb1c/1993-3
00:13:19.553 --> 00:13:23.040
educators pedagogies with the
young children. So situating

ba2e17a9-89c5-45f2-9775-91fee30efb1c/1993-4
00:13:23.040 --> 00:13:26.705
these practices within Bumblebee
vulnerabilities I've written

ba2e17a9-89c5-45f2-9775-91fee30efb1c/1993-5
00:13:26.705 --> 00:13:29.838
about how children's and
educators situated embodied

ba2e17a9-89c5-45f2-9775-91fee30efb1c/1993-6
00:13:29.838 --> 00:13:33.148
inquiries might be viewed as
pedagogies that matter for

ba2e17a9-89c5-45f2-9775-91fee30efb1c/1993-7
00:13:33.148 --> 00:13:36.221
learning to live less
destructively with others. In

ba2e17a9-89c5-45f2-9775-91fee30efb1c/1993-8
00:13:36.221 --> 00:13:38.527
current times of anthropogenic
change.

ba2e17a9-89c5-45f2-9775-91fee30efb1c/2005-0
00:13:39.337 --> 00:13:43.401
And the mattering of this within
the settler colonial context of

ba2e17a9-89c5-45f2-9775-91fee30efb1c/2005-1
00:13:43.401 --> 00:13:44.027
this work.

ba2e17a9-89c5-45f2-9775-91fee30efb1c/2017-0
00:13:46.377 --> 00:13:50.627
The next research story is also
from the San Marcos.

ba2e17a9-89c5-45f2-9775-91fee30efb1c/2023-0
00:13:53.807 --> 00:13:55.677
Ohh think I'm on the wrong slide
here.

ba2e17a9-89c5-45f2-9775-91fee30efb1c/2089-0
00:13:57.427 --> 00:14:00.960
Is also from the San Marcos
summer encounter that I referred

ba2e17a9-89c5-45f2-9775-91fee30efb1c/2089-1
00:14:00.960 --> 00:14:04.494
to earlier throughout the five
days of the summer encounter,

ba2e17a9-89c5-45f2-9775-91fee30efb1c/2089-2
00:14:04.494 --> 00:14:08.143
water is an effective presence
that welcomes us into the space

ba2e17a9-89c5-45f2-9775-91fee30efb1c/2089-3
00:14:08.143 --> 00:14:11.503
along the steps leading up to
the stage of the lodge hall

ba2e17a9-89c5-45f2-9775-91fee30efb1c/2089-4
00:14:11.503 --> 00:14:14.863
where we spend our time during
the indoor portions of the

ba2e17a9-89c5-45f2-9775-91fee30efb1c/2089-5
00:14:14.863 --> 00:14:18.686
encounter. A community altar has
been built amidst the blistering

ba2e17a9-89c5-45f2-9775-91fee30efb1c/2089-6
00:14:18.686 --> 00:14:21.177
Texas summer heat. Much of this
encounter.

ba2e17a9-89c5-45f2-9775-91fee30efb1c/2101-0
00:14:21.887 --> 00:14:25.017
Is held indoors in the large
hall where the altar setup.

ba2e17a9-89c5-45f2-9775-91fee30efb1c/2135-0
00:14:25.827 --> 00:14:28.793
The water sits on a woven
blanket in a large white

ba2e17a9-89c5-45f2-9775-91fee30efb1c/2135-1
00:14:28.793 --> 00:14:31.817
container at the center of the
altar, surrounded by

ba2e17a9-89c5-45f2-9775-91fee30efb1c/2135-2
00:14:31.817 --> 00:14:34.957
beautifully, carefully placed
gifts, including turtle

ba2e17a9-89c5-45f2-9775-91fee30efb1c/2135-3
00:14:34.957 --> 00:14:38.447
carvings, a drum, conch shells,
a gourd gourd, and rattles.

ba2e17a9-89c5-45f2-9775-91fee30efb1c/2164-0
00:14:39.257 --> 00:14:42.748
The day before the start of the
encounter, the water has been

ba2e17a9-89c5-45f2-9775-91fee30efb1c/2164-1
00:14:42.748 --> 00:14:45.902
collected in ceremony by
courtesan elders and educators

ba2e17a9-89c5-45f2-9775-91fee30efb1c/2164-2
00:14:45.902 --> 00:14:48.831
from the Sacred springs,
currently named San Marcos

ba2e17a9-89c5-45f2-9775-91fee30efb1c/2164-3
00:14:48.831 --> 00:14:49.507
Spring Lake.

ba2e17a9-89c5-45f2-9775-91fee30efb1c/2244-0
00:14:50.847 --> 00:14:54.109
The community altered to water
and the collective practices

ba2e17a9-89c5-45f2-9775-91fee30efb1c/2244-1
00:14:54.109 --> 00:14:57.317
that have resulted in its
creation can be encountered as a

ba2e17a9-89c5-45f2-9775-91fee30efb1c/2244-2
00:14:57.317 --> 00:15:00.579
story of welcoming that is
simultaneously visual spiritual,

ba2e17a9-89c5-45f2-9775-91fee30efb1c/2244-3
00:15:00.579 --> 00:15:03.297
material and embodied
importantly, the altar. The

ba2e17a9-89c5-45f2-9775-91fee30efb1c/2244-4
00:15:03.297 --> 00:15:06.342
creation of the altar, and the
care taking of the altar

ba2e17a9-89c5-45f2-9775-91fee30efb1c/2244-5
00:15:06.342 --> 00:15:09.224
throughout the week are all
pedagogical prior to the

ba2e17a9-89c5-45f2-9775-91fee30efb1c/2244-6
00:15:09.224 --> 00:15:12.649
beginning of the planned learned
activities, all who enter the

ba2e17a9-89c5-45f2-9775-91fee30efb1c/2244-7
00:15:12.649 --> 00:15:15.639
space, including myself, are
being invited through the

ba2e17a9-89c5-45f2-9775-91fee30efb1c/2244-8
00:15:15.639 --> 00:15:19.065
presence of the altar to witness
and learn that welcoming also

ba2e17a9-89c5-45f2-9775-91fee30efb1c/2244-9
00:15:19.065 --> 00:15:21.077
includes actions of reciprocal
care.

ba2e17a9-89c5-45f2-9775-91fee30efb1c/2247-0
00:15:21.177 --> 00:15:22.007
Towards water.

ba2e17a9-89c5-45f2-9775-91fee30efb1c/2273-0
00:15:22.847 --> 00:15:26.556
And so the word reciprocal is
important in that water has many

ba2e17a9-89c5-45f2-9775-91fee30efb1c/2273-1
00:15:26.556 --> 00:15:30.089
powerful roles in the space as a
welcoming living affective

ba2e17a9-89c5-45f2-9775-91fee30efb1c/2273-2
00:15:30.089 --> 00:15:32.857
presence, as teacher, as
aesthetics, and more.

ba2e17a9-89c5-45f2-9775-91fee30efb1c/2319-0
00:15:33.567 --> 00:15:37.083
However, in this particular
place, we are reminded that we

ba2e17a9-89c5-45f2-9775-91fee30efb1c/2319-1
00:15:37.083 --> 00:15:40.718
cannot stop at appreciating what
water does for us, and so I

ba2e17a9-89c5-45f2-9775-91fee30efb1c/2319-2
00:15:40.718 --> 00:15:44.294
witnessed the altar and its
creation as a powerful teaching

ba2e17a9-89c5-45f2-9775-91fee30efb1c/2319-3
00:15:44.294 --> 00:15:47.870
that to be welcomed into place
and space is a political act

ba2e17a9-89c5-45f2-9775-91fee30efb1c/2319-4
00:15:47.870 --> 00:15:49.897
that comes with
responsibilities.

ba2e17a9-89c5-45f2-9775-91fee30efb1c/2346-0
00:15:50.997 --> 00:15:53.891
So in the context of this
encounter, participants are not

ba2e17a9-89c5-45f2-9775-91fee30efb1c/2346-1
00:15:53.891 --> 00:15:56.885
only being welcomed into the
physical space of the setting,

ba2e17a9-89c5-45f2-9775-91fee30efb1c/2346-2
00:15:56.885 --> 00:15:59.630
we're being welcomed into
relationship with yanaguana,

ba2e17a9-89c5-45f2-9775-91fee30efb1c/2346-3
00:15:59.630 --> 00:16:01.227
which means spirit of the water.

ba2e17a9-89c5-45f2-9775-91fee30efb1c/2416-0
00:16:02.707 --> 00:16:06.368
There were many responsibilities
of multiple scales that come

ba2e17a9-89c5-45f2-9775-91fee30efb1c/2416-1
00:16:06.368 --> 00:16:09.675
with being welcomed into
relationship with yanaguana in

ba2e17a9-89c5-45f2-9775-91fee30efb1c/2416-2
00:16:09.675 --> 00:16:13.160
this particular place and space
and purposes of the summer

ba2e17a9-89c5-45f2-9775-91fee30efb1c/2416-3
00:16:13.160 --> 00:16:16.112
encounter. These
responsibilities include acts of

ba2e17a9-89c5-45f2-9775-91fee30efb1c/2416-4
00:16:16.112 --> 00:16:19.892
care as embodied in the careful
creation and maintenance of the

ba2e17a9-89c5-45f2-9775-91fee30efb1c/2416-5
00:16:19.892 --> 00:16:23.022
altar throughout the week.
Another responsibility is

ba2e17a9-89c5-45f2-9775-91fee30efb1c/2416-6
00:16:23.022 --> 00:16:26.743
beautifully expressed by one of
the children. When she writes,

ba2e17a9-89c5-45f2-9775-91fee30efb1c/2416-7
00:16:26.743 --> 00:16:30.286
water is life. She like she
loves to hear her sing her name

ba2e17a9-89c5-45f2-9775-91fee30efb1c/2416-8
00:16:30.286 --> 00:16:30.877
Yanaguana.

ba2e17a9-89c5-45f2-9775-91fee30efb1c/2446-0
00:16:31.997 --> 00:16:35.194
This responsibility also comes
from lessons that teach the

ba2e17a9-89c5-45f2-9775-91fee30efb1c/2446-1
00:16:35.194 --> 00:16:38.499
children some of the reasons why
water needs protection. For

ba2e17a9-89c5-45f2-9775-91fee30efb1c/2446-2
00:16:38.499 --> 00:16:41.588
instance, for one session, a
community organizer teaches

ba2e17a9-89c5-45f2-9775-91fee30efb1c/2446-3
00:16:41.588 --> 00:16:42.997
children about the threat.

ba2e17a9-89c5-45f2-9775-91fee30efb1c/2462-0
00:16:43.747 --> 00:16:47.595
To to the Texas Springs that are
proposed by a planned pipeline

ba2e17a9-89c5-45f2-9775-91fee30efb1c/2462-1
00:16:47.595 --> 00:16:48.437
in the region.

ba2e17a9-89c5-45f2-9775-91fee30efb1c/2486-0
00:16:50.377 --> 00:16:54.455
And the secret springs is is one
of the equator aquifers that are

ba2e17a9-89c5-45f2-9775-91fee30efb1c/2486-1
00:16:54.455 --> 00:16:57.915
threatened by the pipeline,
which are a vital source of

ba2e17a9-89c5-45f2-9775-91fee30efb1c/2486-2
00:16:57.915 --> 00:16:58.657
clean water.

ba2e17a9-89c5-45f2-9775-91fee30efb1c/2512-0
00:16:59.697 --> 00:17:03.406
Afterwards, the children spend
time writing and drawing their

ba2e17a9-89c5-45f2-9775-91fee30efb1c/2512-1
00:17:03.406 --> 00:17:07.056
responses to the teachings, one
child writes. Because we are

ba2e17a9-89c5-45f2-9775-91fee30efb1c/2512-2
00:17:07.056 --> 00:17:10.287
water, I'm a river because we
are flowers. I'm alive.

ba2e17a9-89c5-45f2-9775-91fee30efb1c/2559-0
00:17:11.627 --> 00:17:14.578
And so there's a risk that the
children's responses to

ba2e17a9-89c5-45f2-9775-91fee30efb1c/2559-1
00:17:14.578 --> 00:17:17.904
pedagogies of reciprocity that
I've illustrated briefly might

ba2e17a9-89c5-45f2-9775-91fee30efb1c/2559-2
00:17:17.904 --> 00:17:21.231
be viewed through a lens that
reinscribes the idealization of

ba2e17a9-89c5-45f2-9775-91fee30efb1c/2559-3
00:17:21.231 --> 00:17:24.397
children's relations with the
more than human world that I

ba2e17a9-89c5-45f2-9775-91fee30efb1c/2559-4
00:17:24.397 --> 00:17:27.617
mentioned in the beginning, that
it's important to disrupt.

ba2e17a9-89c5-45f2-9775-91fee30efb1c/2592-0
00:17:28.587 --> 00:17:32.472
But despite this risk, I share
them here to show that learning

ba2e17a9-89c5-45f2-9775-91fee30efb1c/2592-1
00:17:32.472 --> 00:17:35.740
reciprocity can be enacted
through creative, joyful,

ba2e17a9-89c5-45f2-9775-91fee30efb1c/2592-2
00:17:35.740 --> 00:17:39.440
protective and caring acts that
are also matters of climate

ba2e17a9-89c5-45f2-9775-91fee30efb1c/2592-3
00:17:39.440 --> 00:17:41.537
justice and anti colonial
action.

ba2e17a9-89c5-45f2-9775-91fee30efb1c/2615-0
00:17:44.257 --> 00:17:47.987
And so I also join others who
have articulated the potential

ba2e17a9-89c5-45f2-9775-91fee30efb1c/2615-1
00:17:47.987 --> 00:17:51.473
of refusing damage based
narratives and visual images in

ba2e17a9-89c5-45f2-9775-91fee30efb1c/2615-2
00:17:51.473 --> 00:17:53.797
relation to marginalized
communities.

ba2e17a9-89c5-45f2-9775-91fee30efb1c/2681-0
00:17:54.707 --> 00:17:58.512
In research such a politics of
refusal includes interrogating

ba2e17a9-89c5-45f2-9775-91fee30efb1c/2681-1
00:17:58.512 --> 00:18:02.255
the assumption that circulating
narratives of communities as

ba2e17a9-89c5-45f2-9775-91fee30efb1c/2681-2
00:18:02.255 --> 00:18:06.060
damage is a worthwhile means of
effecting change. Put another

ba2e17a9-89c5-45f2-9775-91fee30efb1c/2681-3
00:18:06.060 --> 00:18:09.190
way, theories of change that
rely on pathologizing

ba2e17a9-89c5-45f2-9775-91fee30efb1c/2681-4
00:18:09.190 --> 00:18:13.241
communities call for an ethos of
refusal. That includes asking if

ba2e17a9-89c5-45f2-9775-91fee30efb1c/2681-5
00:18:13.241 --> 00:18:16.616
this research is what a
particular community wants and

ba2e17a9-89c5-45f2-9775-91fee30efb1c/2681-6
00:18:16.616 --> 00:18:19.317
needs, and the straws from taken
Yang work.

ba2e17a9-89c5-45f2-9775-91fee30efb1c/2704-0
00:18:20.637 --> 00:18:23.893
And so in recent work, I've been
thinking about how Black

ba2e17a9-89c5-45f2-9775-91fee30efb1c/2704-1
00:18:23.893 --> 00:18:27.487
Futurity can be enacted through
quotidian practices of refusal.

ba2e17a9-89c5-45f2-9775-91fee30efb1c/2735-0
00:18:28.417 --> 00:18:31.882
An ethos of black refusal is a
necessary escape from the

ba2e17a9-89c5-45f2-9775-91fee30efb1c/2735-1
00:18:31.882 --> 00:18:35.530
unrelenting pathologizing of
black children and families in

ba2e17a9-89c5-45f2-9775-91fee30efb1c/2735-2
00:18:35.530 --> 00:18:38.387
education, research and
practice, including in

ba2e17a9-89c5-45f2-9775-91fee30efb1c/2735-3
00:18:38.387 --> 00:18:39.847
environmental education.

ba2e17a9-89c5-45f2-9775-91fee30efb1c/2783-0
00:18:40.917 --> 00:18:44.634
And so black refutability can be
enacted as situated fugitive

ba2e17a9-89c5-45f2-9775-91fee30efb1c/2783-1
00:18:44.634 --> 00:18:48.352
practices which are nimble and
creative with these nimble and

ba2e17a9-89c5-45f2-9775-91fee30efb1c/2783-2
00:18:48.352 --> 00:18:52.010
creative qualities of black
futurity as refusal mean that it

ba2e17a9-89c5-45f2-9775-91fee30efb1c/2783-3
00:18:52.010 --> 00:18:55.608
is well suited to subverting
anti black formations in early

ba2e17a9-89c5-45f2-9775-91fee30efb1c/2783-4
00:18:55.608 --> 00:18:57.527
childhood research and practice.

ba2e17a9-89c5-45f2-9775-91fee30efb1c/2805-0
00:19:04.697 --> 00:19:07.713
So in the context of Central
Texas, both extreme flooding

ba2e17a9-89c5-45f2-9775-91fee30efb1c/2805-1
00:19:07.713 --> 00:19:10.782
events and drought are already
causing human and more than

ba2e17a9-89c5-45f2-9775-91fee30efb1c/2805-2
00:19:10.782 --> 00:19:11.927
human vulnerabilities.

ba2e17a9-89c5-45f2-9775-91fee30efb1c/2845-0
00:19:12.657 --> 00:19:16.319
And in this context I worked as
a participant researcher

ba2e17a9-89c5-45f2-9775-91fee30efb1c/2845-1
00:19:16.319 --> 00:19:20.175
alongside Libya, kindergarten
teacher and graduate research

ba2e17a9-89c5-45f2-9775-91fee30efb1c/2845-2
00:19:20.175 --> 00:19:23.709
assistants Malen and Naina to Co
construct pedagogical

ba2e17a9-89c5-45f2-9775-91fee30efb1c/2845-3
00:19:23.709 --> 00:19:27.115
provocations focused on
children's learning with the

ba2e17a9-89c5-45f2-9775-91fee30efb1c/2845-4
00:19:27.115 --> 00:19:29.107
Creek that bordered the school.

ba2e17a9-89c5-45f2-9775-91fee30efb1c/2902-0
00:19:30.067 --> 00:19:33.302
Once a week was spent time with
the children at the Creek

ba2e17a9-89c5-45f2-9775-91fee30efb1c/2902-1
00:19:33.302 --> 00:19:36.873
documenting children's relations
with the more than human world

ba2e17a9-89c5-45f2-9775-91fee30efb1c/2902-2
00:19:36.873 --> 00:19:40.388
in and alongside the Creek, we
also documented our engagements

ba2e17a9-89c5-45f2-9775-91fee30efb1c/2902-3
00:19:40.388 --> 00:19:43.568
with the emergent and place and
planned to place attuned

ba2e17a9-89c5-45f2-9775-91fee30efb1c/2902-4
00:19:43.568 --> 00:19:47.082
pedagogies. Here, I'll focus on
my research as it relates to a

ba2e17a9-89c5-45f2-9775-91fee30efb1c/2902-5
00:19:47.082 --> 00:19:49.147
young black girl that I call
Simone.

ba2e17a9-89c5-45f2-9775-91fee30efb1c/2961-0
00:19:50.617 --> 00:19:54.584
As the research and method and
pedagogical orientation like

ba2e17a9-89c5-45f2-9775-91fee30efb1c/2961-1
00:19:54.584 --> 00:19:58.881
refusal brings an analytic that
raises interesting questions for

ba2e17a9-89c5-45f2-9775-91fee30efb1c/2961-2
00:19:58.881 --> 00:20:02.716
me. For instance, when I
returned to the many photos that

ba2e17a9-89c5-45f2-9775-91fee30efb1c/2961-3
00:20:02.716 --> 00:20:06.551
I had taken of Simone, I
wondered what everyday practices

ba2e17a9-89c5-45f2-9775-91fee30efb1c/2961-4
00:20:06.551 --> 00:20:10.584
of Black featured fugitive city
can be seen and heard in the

ba2e17a9-89c5-45f2-9775-91fee30efb1c/2961-5
00:20:10.584 --> 00:20:11.047
photos.

ba2e17a9-89c5-45f2-9775-91fee30efb1c/2988-0
00:20:12.067 --> 00:20:16.273
In researching black childhoods,
what otherwise otherwise worlds

ba2e17a9-89c5-45f2-9775-91fee30efb1c/2988-1
00:20:16.273 --> 00:20:19.961
might looking, reading and
listening to black children's

ba2e17a9-89c5-45f2-9775-91fee30efb1c/2988-2
00:20:19.961 --> 00:20:23.197
pedagogical encounters for
refusal make possible.

ba2e17a9-89c5-45f2-9775-91fee30efb1c/3084-0
00:20:24.267 --> 00:20:27.861
And so for I'm suggesting that
black refusal can be enacted

ba2e17a9-89c5-45f2-9775-91fee30efb1c/3084-1
00:20:27.861 --> 00:20:31.336
through research and pedagogical
acts of witnessing black

ba2e17a9-89c5-45f2-9775-91fee30efb1c/3084-2
00:20:31.336 --> 00:20:34.631
childhoods in everyday
encounters with places, things,

ba2e17a9-89c5-45f2-9775-91fee30efb1c/3084-3
00:20:34.631 --> 00:20:38.046
people, and other more than
human beings, in affirmative

ba2e17a9-89c5-45f2-9775-91fee30efb1c/3084-4
00:20:38.046 --> 00:20:41.341
ways. And so reading Simones
Everyday Creek encounters

ba2e17a9-89c5-45f2-9775-91fee30efb1c/3084-5
00:20:41.341 --> 00:20:44.936
through a lens of black refusal
shows for me that there are

ba2e17a9-89c5-45f2-9775-91fee30efb1c/3084-6
00:20:44.936 --> 00:20:48.531
multiple possibilities for
subverting deficit constructions

ba2e17a9-89c5-45f2-9775-91fee30efb1c/3084-7
00:20:48.531 --> 00:20:51.706
of black children and
childhoods, and relations with

ba2e17a9-89c5-45f2-9775-91fee30efb1c/3084-8
00:20:51.706 --> 00:20:55.481
outdoor places and spaces. For
example, thinking with the mode

ba2e17a9-89c5-45f2-9775-91fee30efb1c/3084-9
00:20:55.481 --> 00:20:58.297
of refusal that I call
testifying, witnessing.

ba2e17a9-89c5-45f2-9775-91fee30efb1c/3113-0
00:20:58.717 --> 00:21:01.827
I've shared stories of simones
ways of being with the Creek and

ba2e17a9-89c5-45f2-9775-91fee30efb1c/3113-1
00:21:01.827 --> 00:21:04.404
surrounding more than human
relations as refusals of

ba2e17a9-89c5-45f2-9775-91fee30efb1c/3113-2
00:21:04.404 --> 00:21:07.417
deficit, constructions of black
children's relations with the

ba2e17a9-89c5-45f2-9775-91fee30efb1c/3113-3
00:21:07.417 --> 00:21:08.487
more than human world.

ba2e17a9-89c5-45f2-9775-91fee30efb1c/3156-0
00:21:09.497 --> 00:21:12.941
These molds have refusal take
seriously their inheritance,

ba2e17a9-89c5-45f2-9775-91fee30efb1c/3156-1
00:21:12.941 --> 00:21:16.676
spatialization of blackness, and
so testifying, witnessing as a

ba2e17a9-89c5-45f2-9775-91fee30efb1c/3156-2
00:21:16.676 --> 00:21:20.237
motive. Refusal affirmatively
inquires, as I mentioned, into

ba2e17a9-89c5-45f2-9775-91fee30efb1c/3156-3
00:21:20.237 --> 00:21:23.973
Black Children's Place relations
while intentionally subverting

ba2e17a9-89c5-45f2-9775-91fee30efb1c/3156-4
00:21:23.973 --> 00:21:26.367
or refusing discourses of non
belonging.

ba2e17a9-89c5-45f2-9775-91fee30efb1c/3178-0
00:21:27.327 --> 00:21:30.597
This work also refuses
discourses that position nature

ba2e17a9-89c5-45f2-9775-91fee30efb1c/3178-1
00:21:30.597 --> 00:21:33.986
as a way of fixing black
children, so-called achievement

ba2e17a9-89c5-45f2-9775-91fee30efb1c/3178-2
00:21:33.986 --> 00:21:35.057
gaps and behavior.

ba2e17a9-89c5-45f2-9775-91fee30efb1c/3219-0
00:21:36.207 --> 00:21:39.482
So returning to Simones
pedagogical encounters to do a

ba2e17a9-89c5-45f2-9775-91fee30efb1c/3219-1
00:21:39.482 --> 00:21:43.294
reading of her relational Creek
encounters through an analytics

ba2e17a9-89c5-45f2-9775-91fee30efb1c/3219-2
00:21:43.294 --> 00:21:46.629
of black refusal, my intent is
to inquire into research

ba2e17a9-89c5-45f2-9775-91fee30efb1c/3219-3
00:21:46.629 --> 00:21:50.143
practices that can recreate
movement away from documenting

ba2e17a9-89c5-45f2-9775-91fee30efb1c/3219-4
00:21:50.143 --> 00:21:51.037
anti blackness.

ba2e17a9-89c5-45f2-9775-91fee30efb1c/3239-0
00:21:52.007 --> 00:21:55.553
And so a focus on black refusal,
black Futurity brings a

ba2e17a9-89c5-45f2-9775-91fee30efb1c/3239-1
00:21:55.553 --> 00:21:58.788
different kind of attention to
black life and black

ba2e17a9-89c5-45f2-9775-91fee30efb1c/3239-2
00:21:58.788 --> 00:21:59.597
subjectivity.

ba2e17a9-89c5-45f2-9775-91fee30efb1c/3261-0
00:22:00.917 --> 00:22:03.879
And so this is a research
practice that asks in what ways

ba2e17a9-89c5-45f2-9775-91fee30efb1c/3261-1
00:22:03.879 --> 00:22:06.841
representation can work as
liberatory enactments of black

ba2e17a9-89c5-45f2-9775-91fee30efb1c/3261-2
00:22:06.841 --> 00:22:07.097
life.

ba2e17a9-89c5-45f2-9775-91fee30efb1c/3322-0
00:22:08.187 --> 00:22:12.186
And so in these really small
moments, I witness simones acts

ba2e17a9-89c5-45f2-9775-91fee30efb1c/3322-1
00:22:12.186 --> 00:22:16.382
of, for instance, sleeping into
Creek Waters as modes of unruly

ba2e17a9-89c5-45f2-9775-91fee30efb1c/3322-2
00:22:16.382 --> 00:22:20.184
black subjectivity. I notice the
joyful effects that come

ba2e17a9-89c5-45f2-9775-91fee30efb1c/3322-3
00:22:20.184 --> 00:22:23.921
together in relation between
Creek waters, rubber boots,

ba2e17a9-89c5-45f2-9775-91fee30efb1c/3322-4
00:22:23.921 --> 00:22:28.117
water, bottle in hand, Simon's
body and motion, the presence of

ba2e17a9-89c5-45f2-9775-91fee30efb1c/3322-5
00:22:28.117 --> 00:22:29.757
her classmates, and more.

ba2e17a9-89c5-45f2-9775-91fee30efb1c/3370-0
00:22:30.877 --> 00:22:34.668
Rather small quotidian registers
of refusal. I argue that this

ba2e17a9-89c5-45f2-9775-91fee30efb1c/3370-1
00:22:34.668 --> 00:22:38.098
small, these small moments
matter in refusing anti black

ba2e17a9-89c5-45f2-9775-91fee30efb1c/3370-2
00:22:38.098 --> 00:22:41.348
conformity. That is such A to
linear, progressive and

ba2e17a9-89c5-45f2-9775-91fee30efb1c/3370-3
00:22:41.348 --> 00:22:44.658
developmental modes of
understanding black childhoods.

ba2e17a9-89c5-45f2-9775-91fee30efb1c/3370-4
00:22:44.658 --> 00:22:48.088
And so Simon's relations with
the Creek, through joyful,

ba2e17a9-89c5-45f2-9775-91fee30efb1c/3370-5
00:22:48.088 --> 00:22:51.699
playful encounters, matter of
affirming how black childhood

ba2e17a9-89c5-45f2-9775-91fee30efb1c/3370-6
00:22:51.699 --> 00:22:54.227
and black, black childhoods more
broadly.

ba2e17a9-89c5-45f2-9775-91fee30efb1c/3402-0
00:22:55.547 --> 00:22:58.861
And so following Tina Camp,
listening to images as black

ba2e17a9-89c5-45f2-9775-91fee30efb1c/3402-1
00:22:58.861 --> 00:23:02.582
refusal means that I notice not
only what is visible by looking

ba2e17a9-89c5-45f2-9775-91fee30efb1c/3402-2
00:23:02.582 --> 00:23:06.012
at images of Simone, but also
the ways in which the images

ba2e17a9-89c5-45f2-9775-91fee30efb1c/3402-3
00:23:06.012 --> 00:23:07.117
affect and move me.

ba2e17a9-89c5-45f2-9775-91fee30efb1c/3447-0
00:23:07.947 --> 00:23:11.447
These modes of attending to
images are, as Tina Kemp says, a

ba2e17a9-89c5-45f2-9775-91fee30efb1c/3447-1
00:23:11.447 --> 00:23:15.063
practice of looking beyond what
we see and attuning our senses

ba2e17a9-89c5-45f2-9775-91fee30efb1c/3447-2
00:23:15.063 --> 00:23:18.334
to other effective frequencies
through which photographs

ba2e17a9-89c5-45f2-9775-91fee30efb1c/3447-3
00:23:18.334 --> 00:23:21.950
register. It's an encounter that
foregrounds of frequencies of

ba2e17a9-89c5-45f2-9775-91fee30efb1c/3447-4
00:23:21.950 --> 00:23:25.623
images and how they move, touch,
and connect us to the event of

ba2e17a9-89c5-45f2-9775-91fee30efb1c/3447-5
00:23:25.623 --> 00:23:26.197
the photo.

ba2e17a9-89c5-45f2-9775-91fee30efb1c/3523-0
00:23:27.217 --> 00:23:30.961
So the images collectively and
individually register as

ba2e17a9-89c5-45f2-9775-91fee30efb1c/3523-1
00:23:30.961 --> 00:23:34.839
affirmative affects that can be
inadequately described as

ba2e17a9-89c5-45f2-9775-91fee30efb1c/3523-2
00:23:34.839 --> 00:23:39.253
positive embodied sensations and
memories that are not focused on

ba2e17a9-89c5-45f2-9775-91fee30efb1c/3523-3
00:23:39.253 --> 00:23:42.462
Simone as an individual
developing child. As an

ba2e17a9-89c5-45f2-9775-91fee30efb1c/3523-4
00:23:42.462 --> 00:23:46.207
alternative listening for black
refusal requires making

ba2e17a9-89c5-45f2-9775-91fee30efb1c/3523-5
00:23:46.207 --> 00:23:50.085
effective connections to the
material, discursive things,

ba2e17a9-89c5-45f2-9775-91fee30efb1c/3523-6
00:23:50.085 --> 00:23:53.830
beings, knowledges and
happenings that came together in

ba2e17a9-89c5-45f2-9775-91fee30efb1c/3523-7
00:23:53.830 --> 00:23:57.107
the making of particular images
in this example.

ba2e17a9-89c5-45f2-9775-91fee30efb1c/3589-0
00:23:57.267 --> 00:24:00.826
As I mentioned, this includes
noticing Simone in relation to

ba2e17a9-89c5-45f2-9775-91fee30efb1c/3589-1
00:24:00.826 --> 00:24:04.326
the materialities of objects,
places, lands, waters, Simone

ba2e17a9-89c5-45f2-9775-91fee30efb1c/3589-2
00:24:04.326 --> 00:24:08.177
and disruptive embodied relation
to discourses of black childhood

ba2e17a9-89c5-45f2-9775-91fee30efb1c/3589-3
00:24:08.177 --> 00:24:11.444
and belonging in places and of
non innocence. Simon, in

ba2e17a9-89c5-45f2-9775-91fee30efb1c/3589-4
00:24:11.444 --> 00:24:14.828
relation with her classmates
together as they sing to the

ba2e17a9-89c5-45f2-9775-91fee30efb1c/3589-5
00:24:14.828 --> 00:24:18.679
Creek, and Simon and pedagogical
relation to indigenous presences

ba2e17a9-89c5-45f2-9775-91fee30efb1c/3589-6
00:24:18.679 --> 00:24:22.063
and knowledges through the
pedagogies that Mullen brought

ba2e17a9-89c5-45f2-9775-91fee30efb1c/3589-7
00:24:22.063 --> 00:24:22.997
to the children.

ba2e17a9-89c5-45f2-9775-91fee30efb1c/3647-0
00:24:24.117 --> 00:24:28.284
So listening to images as black
refusal activists, sensorial

ba2e17a9-89c5-45f2-9775-91fee30efb1c/3647-1
00:24:28.284 --> 00:24:32.315
temporal, spatial and material
discursive cartographies of

ba2e17a9-89c5-45f2-9775-91fee30efb1c/3647-2
00:24:32.315 --> 00:24:36.824
black childhood futures, as seen
in this small example of Simon's

ba2e17a9-89c5-45f2-9775-91fee30efb1c/3647-3
00:24:36.824 --> 00:24:41.333
rationalities such cartographies
of refusal are not interested in

ba2e17a9-89c5-45f2-9775-91fee30efb1c/3647-4
00:24:41.333 --> 00:24:45.295
universality or researcher
objectivity. Instead, they are

ba2e17a9-89c5-45f2-9775-91fee30efb1c/3647-5
00:24:45.295 --> 00:24:49.258
affective, subjective and
creative practices of immersion

ba2e17a9-89c5-45f2-9775-91fee30efb1c/3647-6
00:24:49.258 --> 00:24:53.493
in the visualises of research
and pedagogical events with the

ba2e17a9-89c5-45f2-9775-91fee30efb1c/3647-7
00:24:53.493 --> 00:24:54.177
attention.

ba2e17a9-89c5-45f2-9775-91fee30efb1c/3675-0
00:24:54.277 --> 00:24:58.836
Of listening for, looking out
for and feeling black refusal as

ba2e17a9-89c5-45f2-9775-91fee30efb1c/3675-1
00:24:58.836 --> 00:25:02.961
Futurity, which is also anti
colonial. They are embodied

ba2e17a9-89c5-45f2-9775-91fee30efb1c/3675-2
00:25:02.961 --> 00:25:05.277
practices of black storytelling.

ba2e17a9-89c5-45f2-9775-91fee30efb1c/3678-0
00:25:06.777 --> 00:25:07.477
Thank you.

ba2e17a9-89c5-45f2-9775-91fee30efb1c/3699-0
00:25:12.617 --> 00:25:16.656
Thank you very much for Keely. I
am going to end the recording

ba2e17a9-89c5-45f2-9775-91fee30efb1c/3699-1
00:25:16.656 --> 00:25:18.837
and we will move on to
questions.