Decolonizing and Indigenizing

illustration by Portia Chapman illustrating Power

This section of the website will provide you with resources to assist in decolonizing, indigenizing and incorporating Indigenous pedagogies into your work.



There are various definitions and ideas of what decolonization can mean for Indigenous peoples, so it is perhaps useful to situate our sense of what decolonization is in the context of Queen’s specifically. It can be seen as a restoration of Indigenous practices, languages and connection to ways of being. It can be giving voice to what happened and is still happening that reinforce colonial power, such as speaking about Missing and Murdered Indigenous Women (MMIW), the child welfare system, prison system and residential schools, and many other events that have happened and continue to happen to this day.

Deconstructing and reflecting on the impacts of colonization help both Indigenous and non-Indigenous people begin to understand where we came from and where we are going. Beyond reflecting is understanding that Indigenous knowledge, culture and traditions are based in wisdom, truth and science.

At Queen’s, decolonization can mean many different things such as building capacity in strategic areas to support Indigenous programming, recognizing and supporting Indigenous scholarship and traditional knowledge, integrating Indigenous knowledge into curricula across academic programs, developing training and guidelines for Indigenous research and work with Indigenous communities, continuing to build the capacity of the Office of Indigenous Initiatives and other meaningful inclusion of Indigenous voices in policy and decision making at senior administration levels, and more. This means continuous engagement and integration of the Truth and Reconciliation Commissions’ Calls to Action, and Queen’s own report entitled Yakwanastahentéha Aankenjigemi Extending the Rafters: Truth and Reconciliation Commission Task Force Final Report.

Learn more about the Task Force and read the report...

[photo of Indigenous artifacts]


If we think about decolonization as the un-doing or unsettling of colonial power and structures and ways of learning and teaching, then Indigenization can be seen as the re-doing or reaffirming of education to include Indigenous ways of knowing, thinking, feeling and being. It involves elevating the voices of Indigenous peoples, elevating traditional, and cultural knowledge, and intentional inclusion of Indigenous ways of teaching and learning to form and create pedagogical approaches.

Gaudry, A., & Lorenz, D. (2018) assert that there are three distinct uses of the term “indigenization” across post-secondary institutes in Canada. “We define these three concepts as follows, Indigenous inclusion is a policy that aims to increase the number of Indigenous students, faculty, and staff in the Canadian academy. Consequently, it does so largely by supporting the adaption of Indigenous people to the current (often alienating) culture of the Canadian academy. Reconciliation indigenization is a vision that locates indigenization on common ground between Indigenous and Canadian ideals, creating a new, broader consensus on debates such as what counts as knowledge, how should Indigenous knowledge and European-derived knowledge be reconciled, and what types of relationships academic institutions should have with Indigenous communities.

Decolonial indigenization envisions the wholesale overhaul of the academy to fundamentally reorient knowledge production based on balancing power relations between Indigenous peoples and Canadians, transforming the academy into something dynamic and new.” Queen’s has begun the process of indigenizing at the level of the first two definitions, but of course, there is always more work to be done. Indigenization like decolonization and reconciliation is an ongoing process with no end or completion date. For further reading about what indigenization looks and feels like in the Canadian context see:

Gaudry, A., & Lorenz, D. (2018). Indigenization as inclusion, reconciliation, and decolonization: navigating the different visions for indigenizing the Canadian Academy. AlterNative: An International Journal of Indigenous Peoples, 14(3), 218–227.


The term Indigeneity has emerged to describe the state of being Indigenous, or related to Indigenous-ness. As Indigenous Peoples, we recognize our Indigeneity, our Indigenous-ness, our identity. Indigenous-ness for many can relate to your territory, culture, community and traditions.

Indigenous Pedagogies

At the core of Indigenous pedagogies is care for the spirit of the individual in order to promote a safe learning environment. Indigenous pedagogies focus on the wholistic development of the learner, creating safe learning environments where all learners can connect and learn in an approach that emphasizes self-in-relation, meaning that learning is done in connection to oneself, to others, and to the community or environment. Many Indigenous pedagogies promote the care and support of the learner in an emotional, spiritual, physical and mental context, promoting the strength in striving for balance in these areas.

In his critical work Pedagogy of the Oppressed, Paulo Freire highlighted the place of education in promoting and maintaining colonial power. He was one of the first non-Indigenous scholars to identify the strengths of Indigenous pedagogy as an experiential, holistic and humanistic learning model.

Usage of the terms Indigenization and Indigeneity

The usage of Indigenization and Indigeneity will differ by intent and context. To arrive at a common understanding, the Office of Indigenous Initiatives has provided definitions of both words and their sample usage are provided below.


Indigenization is a process and the action that focusses on incorporating Indigenous knowledges into approaches in recognition of the value and importance of including in the university system. Eg. Education, curriculum, student safety, etc.

Indigenization is an action word, and towards this, Queens is ensuring that Equity, Diversity, Inclusion and Indigenization are incorporated into plans across the university.

Indigeneity (noun)

As Indigenous Peoples, we recognize our Indigeneity, our Indigenous-ness, our identity.  The community’s indigeneity was clear. The focus is Indigenous Peoples only.

Note: "Indigeneity" has been used to represent aspects of the Indigenous.

Example: We struggled to incorporate “Indigeneity”[indigenous-ness) into the curriculum as we lacked Indigenous representation.

This usage is technically not wrong, however:

The term “Indigeneity” has come to represent a sense of commonality amongst “Indigenous Peoples” globally in contrast to other groups. It also draws attention to inhumane, colonizing, and oppressive treatment that nation states and the international community has perpetrated on Indigenous populations.

“Indigeneity is woven through diverse experiences and histories and is often described as a pan-political identity in a postcolonial time. However, that can be misleading, as the world does not yet exist in a postcolonial state, despite ongoing concerted efforts by Indigenous people and their allies in political and academic spheres to decolonize institutions and communities. Diverse Indigenous communities weave Indigeneity through a multifaceted array of space and time to revive identities and cultural practices and to regain or retain land, human rights, heritage, and political standing.

The global view of Indigeneity has provided for a rich and diverse collection of literature on Indigeneity and the 21st-century Indigenous experience. Indigeneity cannot be discussed without a review of the colonial politics, policies, and practices that have historically worked to reinforce acculturation and the erasure of Indigenous identities and lifeways. Alfred and Corntassel 2005 argue that Indigeneity or Indigenous as an identity is experienced and lived within the politics of ongoing colonialism.”

Source: Oxford Bibliographies

Indigenization as the second "I" in "EDII"

The Office of Indigenous Initiatives recommends that the term Indigenization be used for the second ‘I’ in EDII (Equity, Diversity, Inclusion, and Indigenization).

Learn more: Indigenous Pedagogies

Tools and Resources

Neyaab Nishnaabewing miinwaa Nishnaabewichigeng

Manpii dash enji sabiiwang ka-miingwan ge-aabjitooyin neyaab wii-nizhnaabe’aadiziyin, Nishnaabe’aadizing miinwaa wii-dagosdoyin Nishnaabe gkinoomaagewin enji-nokiitaageyin.


Neyaab Nishnaabewing

Baatiindoon waawiindmaagewinan miinwaa go inendamowinan maanda sa Nishnaabe’aadizing washme ekidomagag sa, ni’ii dash daa-mno’aabadad wii-tooyin sa maanda Nishnaabe’aadizing washme eyaawang manpii go naanh Gimaakwe Shpikinoomaagewigamgong memdige.  Daa-nendaagwad go noojmotoong Nishnaabe izhichigewinan, zhigiizhwewinan miinwaa zagibidoong aadzwining.  Daa-wiindmaagemgad gaa-zhiwebag miinwaa go megwaa ezhwebag gimaakdaagaazang, dbishkoo go naa E-niwindwaa miinwaa Gaa-nsindwaa Nishnaabekwe’og, binoojiin naagdawenjigewin, gdkongewin, miinwaa gbaakodii-gkinoomaagewinan miinwaa go niibna geyaabi gegoon gaa-bi-zhiwebag miinwaa go megwaa geyaabi ezhwebag.

Niisaaksidong miinwaa naanaagdowendamong gaa-zhi-ptaakshkaagying wi sa gii-bkaanwebnigoying naadmaagaazoog Nishnaabeg miinwaa go e-nishnaabewisigog wii-maajii-nsastamwaad gaa-bi-njibaaying miinwaa waa-ni-zhaaying.  Baashkji-naanaagdawendmang nsastamwin aawan sa wi Nishnaabe gkendaaswin, inaandiziwin miinwaa gete zhichgewinan tenoon sa zhiwe nbwaakaawining, gwekwaajimowining miinwaa gkendaasowing.

Zhiwe sa Gimaakwe-shpi-gkinoomaagewigamigong, Nishnaabe’aadizing washme daa-zhi-gkendaagwad niibna bkaan gegoon dbishkoo go naa debi-zhichigaadeg ge-nji-nokiimgak wii-ashoodenjigaadeg Nishnaabe gkinoomaadwin, nsadwaamjigaadeg sa Nishnaabe gkendaaswin, dgosdoong sa Nishnaabe gkendaaswin omaa gkinoomaage mziniganing kina go ngoji tegin gkinoomaagewinan, zhitoong gkinoomaagewinan miinwaa gkinoowaamdawewinan zhi’e sa Nishnaabe ndagkendmowin miinwaa nokiing Nishnaabe oodenaang, nii debi-aabjiikigaadeg Nishnaabe Bezhigo-onendamowin Nokiitaage Aachkinigan miinwaa go aanind gegoon dgosjigaadeg Nishnaabe giigdowin zhiwe sa shpi-naaknigewining miinwaa go geyaabi niibna nikeying.  Aabdeg dash ji ni aabjiikigaadeg miinwaa ji-ni-aabji-dgosdoong ne’en sa gaa-naaknigeng wii-zhichgeng zhiwe Gweyakwaajimowin miinwaa Mino-ganoonidiwining miinwaa go Gimaakwe-shpi-gkinoomaagewigamig gaa-zhibii’ang ezhnikaadeg Yakwanastahentéha Aankenjigemi Extending the Rafters: Truth and Reconciliation Commission Task Force Final Report.


Giishpin nendman wi sa Neyaab Nishnaabewing aawang saw ii-aabibidong gimaakkdaadwin miinwaa ezhi- zhitong waa-zhi-gkendaasang miinwaa waa-zhi-gkinoomaageng, mii sa Nishnaabe’aadizing ji-zhi-waamjigaadegibawii-aanji-zhitong maa ge wii-aanji-noomikwetmang gkinoomaadwin dgosdong Nishnaabe gkendaaswin, indendamowin, izhiyaawin miinwaa iyaawin.  Dazhiikagaade dash mbingaadeg Nishnaabeg ekdiwaad, bingaadeg gete izhichigewin miinwaa inaadzi-gkendaaswin, miinwaa go mnwendamo-dgosdong Nishnaabe ezhi gkinoomaaged miinwaa ezhi gkendaasad wii-zhichigaadeg gezhi-gkinoomaagengiba.

Gaudry, A., & Lorenz, D. (2018) kidwag sa temgak niswi nikeying ezhi-nakaazang sa wi kidwin “Nishnaabe’aadizing” kina ngoji ship-kinoomaagewigamigong manpii Canada ezhnikaadeg aki. “Nwaawiindaanaanin nonda niswi kidwinan maanda nikeying, Nishnaabe dgosindwaa daa-aawan naaknigewin ge aawngiba wii-baatiinwaad Nishnaabeg ekinoomaagzijig, ekinoomaagejig, miinwaa enkiitaagejig zhiwe sa Canadian ship-kinoomaagewigamigong.  Nandawaach dash wii gwa zhiwebad sa ooshme ashoodenjigaazwaad Nishnaabeg zhi’e sa megweying inaadiziwing ship-kinoomaagewigamigong. Mino-ganoonidiwini-nishnaabe’aadzing aawan sa yaamjigaadeg e-towaad sa wi Nishnaabe’aadizing naasaab igo Nishnaabe miinwaa Canadians ezhnikaazjig diinendamowiniwaa, gshkitowaad sa ishki miinwaa go mziwe naasaab bezhigwendamowinan ayaazhidendaading dbishko go naa ezhi nangdeg gkendaaswin, aaniish Nishnaabe gkendaaswin miinwaa Megweng gkendaaswin  ge zhinaaskodaadiikmigiba miinwaa wenesh dano’oon wiijgaabwitaadwinan ship-kinoomaagewigamigoon ge yaamwaapa nishnaabe oodenaan.  Neyaab nishnaabewing nishnaabe’aadiziwin waamdaan sa we’eni mooshkin wii-gnowaamdamwaad maanda ship-kinoomaagewigamig wii-aanji-zhitoong gikendaaswin ge-dgongaadeg e-mno-dbaabiishkodeg e-gimaakodaading biitooying Nishnaabeg miinwaa Canadians ezhnikaagaazjig, aanjnaagtong shpi-kinoomaagewigamig ooshme wii-maamiikwendaagwag miinwaa wii-shka-iiwang. Gimaakwe ship-kinoomaagewigamig gii-maajtaatoon waa zhi-nishnaabe’ii’ang oodi sa ne’en niizh nitam gaa-dbachigaadeg, ni’ii dash wii gwa baatiinad eteg geyaabi nokiiwin waa-zhitong. Nishnaabewing dbishkoo go naa neyaab wii-nishnaabewing miinwaa mino-ganoonidiwin pane go da-aabji temgad, gaa go wiikaa da-shkwaasesnoo.  Giishpin wii-ginjigaadeg maanda sa nishnaabewing ezhnaagwak miinwaa e-zhiyaamgak manpii Canadian ezhnikaadeg gnowaamdan nonda:

Gaudry, A., & Lorenz, D. (2018). Nishnaabewichigaadeg sa dgosdong, mino-ganoonidiwin miinwaa neyaab nishnaabewing washme: ndagkenjigaadeg bkaan ezhi-gnowaamjigewinan wii-nishnaabewichigaadeg Canadian Academy ezhnikaadeg. AlterNative: An International Journal of Indigenous Peoples, 14(3), 218–227.

Nishnaabe Ezhi-gkinoomaaged

Naanaagwiying dash nishnaabe ezhi-gkinoomaaged temgad dash wii-naagdawenjigaadeg kina gwaya wdoo-chichaagmiwaan wii-temgak sa aangwaami-kinoomaagewi-aki. Nishnaabe ezhi-gkinoomaaged ganoowaamdaanaa’aa sa mooshkin ezhi-maajiishkaawaad eknoomaagzijig, zhitowaad aangwaami-kinoomaagewi-akiin kina eknoomaagzijig ge nji wiiji-kinoomaagziwaad wiidookdaadwaad, mno-gnowaamdizwaad, mno-gnowaabmaawaad wiiji-bmaadziiwaan, miinwaa wdoodenaawaan.  Niibna Nishnaabe Ezhi-kinoomaaged niigaannaanaa’aan naagdiwenmaawaad, miinwaa aasgaabwitowaa’aad eknoomaagzinjin mziwe go  izhiyaawining, manidowining, awiiyaawining, miinwaa indendamowining, niigaaninmowaad mashkooziiwin wii-mno-dibaabiishkoodoowaad kina nondan.

Dazhbiigewining Pedagogy of the Oppressed ezhnikaadeg, Paulo Freire gii-mshkoobii’aan maanda sa kinoomaagewin giiknang miinwaa gnawendang gimaakdaagewin. Wiin shki-ntam e-nishnaabewisig eknoomaagzid gaa-aawendang epiichi mashkawziimgak nishnaabe ezhi-kinoomaaged ge naagzakamgaadegiba.

Gikendan geyaabi aanind Nishnaabe Ezhi-gkinoomaaged

[photo of Indigenous artifacts]

Nakaazwinan miinwaa Aabjichganan

Taontahatiríhsi tsi Nihotiyé:ren ne ken’ ró:ti tánon Onkwehonwehnéha aonsón:ton

Kí kenh nón:we website nyenhén:se entí:son nahò:ten ne aesahshnyé:non taontakaríhsi tsi nihotiyé:ren ne ratihnará:ken tánon Onkwehonwehnéha tétsyehst tsi ní:yoht tsi ahsherihón:nyon.

Tsi nahò:ten kéntons:

Taontahatiríhsi tsi nihotiyerá:nyon ne ken’ ró:ti

Nya’té:kon tsi ní:yoht tsi kéntons tánon tsi nayawén’ne tsi nahò:ten akentónheke taontahatiríhsi tsi nihotiyerá:nyon ne Onkwehón:we akorihwà:ke, tóka’ ki’ nón:wa enka’nikonhrayentáhte kí Queen’s nahò:ten entká:yeste. Enwá:ton tsi ní:yoht tsi enyeka’én:yon téntewe’ tsi nihatiyerháhkwe, raonahrokhátshera tánon tsi ní:yoht tsi ronónhnhe. Ayerihó:wanahte’ tsi niyawénhseron tánon shé:kon nón:wa tsi niyá:wen’s tsi ki’ nihotiyé:ren ne ónwa’k shahón:newe’ ne ákte nithoné:non. Tsi nón:wa ní:yoht ne né ayetharáhkwe ki yonatyohkowá:nen ó:nen yonatya’tahtón:’on konnónkwe tánon konwanahséhton (Missing and Murdered Indigenous Women – MMIW), tsi’k thí:yoht tsi shakotiyenawá:se ne eksa’okón:’a, tsi nón:wa ní:yoht ne yontatehnhotónhkhwa tánon tsi nón:we yehonwanató:ryon ne ratiksa’okón:’a ahonteweyenstà:na tánon e’tho yahonwatì:teron, tánon ne oyá:shon tsi niyawénhseron tánon shé:kon nón:wa e’tho niyá:wen’s.

Tayekhashyón:ko tsi taontayeka’én:yon tsi niyó:re tsi thonwanahkwihsrón:ni tashakotité:ni ne ken’ shihatinakere’ón’we, shahón:newe ne ákte nithoné:non e’tho nihotiyé:ren enyakoyé:nawa’se ne ronnokwehónwe tánon ne yah tehonnokwehón:we ahoti’nikonhrayèn:ta’ne ka’ nityonkwé:non tánon ka’ nón:we wa’onkwenonhá:tye. Átste nonkwá:ti aontayeka’én:yon ayako’nikonhrayèn:ta’ne ne Onkwehón:we nahò:ten ronateryèn:tare, tsi nihotirihò:ten tánon nahò:ten thonehtáhkwen akwé:kon nè:ne tsi roti’nikonhrowá:nen, orihwí:yo tánon ne sha’oyé:ra. Ne Queen’s aorihwà:ke, taontayeríhsi tsi nihotiyerá:nyon nya’té:kon tsi nahò:ten kéntons, tsi nónwa ní:yoht ne ahonnón:ni ahatí:nahne kwah tsi niyó:re yotón:on ahontsnyé:non ne Onkwehón:we nahò:ten ahonteweyénhste, ratiyén:tere’s tánon rotí:re ne Onkwehón:we ahatiyé:na kahyatónhsera (scholarship) sénha íhsi’ nón:we ahonteweyénhste tánon tsi nahò:ten ronateryèn:tare ne tsi nihotirihò:ten, tehotiyestonhá:tye nahò:ten ne Onkwehón:we thonatká:wen, rotíhson ne yonteweyenhstáhkhwa kahyatónhsera, ne ahatíhsere ne Onkwehón:we ahatirihó’kwate tánon ahotiyó’ten ne Onkwehonwè:ne, yahontáhsonteren ahatináhne ne Yehyatónhkhwa ne Onkwehón:we tsi Nahatí:yere tánon ne ó:ya’ e’tho í:kare ne Onkwehón:we ahotiwennayén:take tsi nonkwá:ti ne ahatiyanerenhserón:ni tánon ne thé:non ya’takarihwayentá:on’ tsi nón:we nihón:ne’s ne kwah ohén:ton yehón:nete. Ne kí: kentons ya’tahóntyeste ne Orihwí:yo tánon Aonsayoyanéren’ne Ohén:ton Yehón:nete Enhonthró:ri tsi Nenyá:wen’ne, tánon ne Queen’s nahò:ten yohyá:ton Yakwanastahentéha Aakeniigemi Extending the Rafters: Orihwí:yo tánon Aonsayoyaneren’ne Ohén:ton Yehón:nete Kakwatá:kwen nahò:ten Ahotíyo’ten Ohnà:ken Shotihyá:ton.

Sénha Ayorihwahníhrha ne Onkwehonwehnéha

Tóka’ tewanonhtón:nyons ne Taontahatiríhsi tsi Nihotiyé:ren ne ken’ ró:ti, taontakaríhsyon tóka’ ni’ ahonwatí:khwa ne ken’ ró:ti raoti’shatsténhsera tánon tsi ní:yoht tsi rotikwatákwen tsi nayé:yere tsi ayonteweyénste tánon tsi ahonwatirihón:nyen, tho ki’ ní:yoht tsi ensatkátho’ ne Onkwehonwehnéha aonsakakwatá:kwen tánon akarihwahnirá:ton ne ayonteweyénhste e’tho í:kare ne Onkwehonwehnéha tsi ní:yoht tsi ayakoteryèn:tarake ne thé:non, ayonnonhtonnyónhwe, tsi ní:yoht tsi yonttó:kas. Ne ó:ni ne sénha ahonwatiwenná:ronke ne Onkwehón:we, ahatí:reke ne tsi nihotirihò:ten tánon tsi naho’ténshon ratirihwayenté:ri tsi nihatiweyenó:ten, e’tho í:kare ne Onkwehonwehnéha tsi ní:yoht tsi enshakotirihón:nyen tánon tsi enhonteweyénhste, enhonnón:ni tsi nenhatí:yere ne shakotirihonnyén:ni tsi enshakotirihón:nyen.

Ne Gaudry, A., & Lorenz, D. (2018) tehnirihwathè:tha tsi áhsen nahò:ten kén:tons tsi áyontste ne “Onkwehonwehnéha” ne post-secondary yonteweyenhstáhkhwa ne Canada. Ken’ ní:yoht tsi yakeni’nikonhrayentáhtha kí áhsen nityotyerá:ton, ne ahonwatihón:karon skátne ahotiyó’ten ne Onkwehón:we tho nentewéhte sénha ronatyohkowá:nen enthón:ne ahontéweyenhste, enhotiyó’ten, enshakotirihón:nyen ne Canadian Yonterihwayenhstáhkhwa. Aonsayoyanéren’ne Onkwehonwehnéha tsi ní:yoht tsi yakwatkáthos ne ki’ ne sénha ayorihwahní:rha ne Onkwehonwehnéha, sha’taontahónhtate nahò:ten ne watahshétats, tsi nahò:ten ronateryèn:tare, oh ní:yoht tsi ya’tahatí:yeste nahò:ten ronateryèn:tare ne Onkwehón:we tánon nahò:ten ronateryèn:tare ne ákte nithoné:non, tánon oh nayóhton tsi aontahontén:rohwe ne yonterihwayenhstáhkwa tánon ne kanakerahseraké:ron. Ne Taontahatiríhsi tsi nihotiyerá:nyon sénha ayorihwahnírha ne Onkwehonwehnéha, wentá:on’ ki’ sha’tenhatí:yere, tsi na’tehóntere ne Onkwehón:we tánon ne Canadians tenwatté:ni tsi ní:yoht tsi shakotirihonnyén:ni sénha enka’shátsten’ne tánon á:se ensewá:ton. Ó:nen tyotáhsawen ne Queen’s ne sénha ayorihwahnírha ne Onkwehonwehnéha ó:nen ki’ tyotyerénhton tánon tekeníhaton ní:we nék tsi shé:kon ki’ é:so enkayo’tén:en. Sénha ayorihwahní:rha ne Onkwehonwehnéha tsi ki’ ní:yoht ne taontakaríhsyon tsi nihotiyé:ren tánon ne aonsayoyáneren’ne yah tshyeyó:ken kátke yenwatéhsa tóka’ íhsehre íhsi’ nón:we nahsewennahnó:ten tsi nikaya’tó:ten ne sénha ayorihwahní:rha ne Onkwehonwehnéha ne Canadian tsi ní:yoht tsi roti’nikonhrayentáhton ya’ska’én:yon’ ne links kahyá:ton:

Gaudry, A., & Lorenz, D. (2018). Indigenization as Inclusion, Reconciliation, and Decolonization: Navigating the Different Visions for Indigenizing the Canadian Academy. AlterNative: An International Journal of Indigenous Peoples, 14(3), 218-227.

[photo of Indigenous artifacts]

Onkwehonwehnéha tsi Shakotirihonnyén:ni

Ne Onkwehonwehnéha tsi Shakotirihonnyén:ni kwah raoneryahnéshon tsi rati’nikónhrare ne ronteweyénhstha raonatónhnhets, skén:nen akénhake ne ratiya’taktón:tye tsi enhonteweyénhste. Ne Onkwehonwehnéha tsi Shakorihonnyén:ni akwé:kon ra’nikón:rare tsi ní:yoht tsi roteweyenhstonhátye ne rateweyénhstha, ne kén:tons akwé:kon skénnen ne raya’taktóntye tahatí:neren ne akohrénshon, raotinakerahserà:kon tóka’ ni’ raya’taktón:tye. Ronatyohkowá:nen ne Onkwehonwehnéha tsi Shakotirihonnyén:ni thonehtáhkwen tsi wentá:on’ts ensheyaten’nikón:raren ensheya’takéhnha, raonatónhnhets tsi nihonnónhnhawens tánon tsi ní:yoht tsi ronnonhtónnyons, ahati’shátsteke’ oh nayá:wen’ne akwé:kon skén:nen akénhake ne raotyerón:ta.

Tsi ní:yoht tsi royo’tén:en ne ronwanahtohrarà:kon aorihwà:ke, rawe’néhston ne Paulo Freire tsi ní:yoht tsi shakotirihonnyén:ni nè:ne sénha aka’shatsten’ne ne ken’ ró:ti raonateweyén:na. Raónha kwah thotyerénhton ne yah tehonnokwehón:we tsi rottó:ken tsi niyo’shatsténhsera ne Onkwehonwehnéha tsi ní:yoht tsi ahshakotirihón:nyen akwé:kon tkarihwaró:ron tánon ronteweyénhstha ohén:ton rón:nete.

Satewé:yenst ne Onkwehonwehnéha sha’oyé:ra tsi ahshakotirihón:nyen

Nahò:ten Én:satste tánon Nahò:ten Káyen