“The silenced and wounded body of the colonised is a pervasive figure in colonial and postcolonial discourses…” – _{Elleke Boehmer}

“Although we believe that “we must be fluent” in each other’s stories and struggles (paraphrasing Alexander, 2002, p.91), we detect precisely this lack of fluency in land and Indigenous sovereignty. Yupiaq scholar, Oscar Kawagley’s assertion, “We know that Mother Nature has a culture, and it is a Native culture” (2010, p. xiii), directs us to think through land as “more than a site upon which humans make history or as a location that accumulates history” _{– Decolonization is not a Metaphor (Eve Tuck, and K, Wayne Yang)}

“Decolonization likewise must be thought through in these particularities. To agree on what [decolonization] is not: neither evangelization, nor a philanthropic enterprise, nor a desire to push back the frontiers of ignorance, disease, and tyranny…”_{(Cesaire, 2000, p. 32)}

“The term social contract [refers to] the implicit consent that individuals grant to be governed as part of a society and to have their absolute freedom limited… I think that most Indigenous Peoples . . .  haven’t fully consented to the social orders and or governmental authority of the states that have been thrust upon them.”  (James Anaya, 2013)

“A major objective of social studies and core curriculum is to teach critical and creative thinking. Teachers must not deny this process to the students by insisting on a single values position in the classroom.” – Saskatchewan Social Studies 10 Curriculum 1992