71 - Indigenous Critical Discourse Framework(s)

Abstract Information: Though Indigenous approaches, ideologies, and paradigms are growing in scholarly fields, Indigenous perspectives and stories are missing in several areas, such as Critical Discourse Analysis (CDA). CDA has provided the theoretical framework for examining power dynamics, power effects, and social justice within stories and discourse. However, now it is time to rethink CDA so it can tell a better story. CDA's Eurocentric values and ideologies are problematic, especially as it attempts to evaluate discourse, stories, and, thus, realities beyond Western concepts. A new framework is needed to better capture non-Western voices. Indigenous critical theories provide methods to increase Indigenous voices and decolonizing efforts. I wish to present the Indigenous framework(s) as a follow-up to last year’s presentation. The poster is meant to showcase the framework and its elements.

Relevance Statement: Discourse shapes the way we view the world, and the world shapes our discourse. Since its emergence in the late 1980s, Critical Discourse Analysis (CDA) examines power dynamics and struggles within and caused by discourse. CDA has provided the theoretical framework for examining power dynamics, power effects, and social justice within discourse. The theoretical frameworks that CDA postulates are not infallible. As CDA has grown and accepted, the next step is analyzing CDA. CDA, as a theory, has been applied to several fields and a valuable tool for social justice initiatives. CDA's Eurocentric values and ideologies in determining right and wrong is problematic, especially as it attempts to evaluate language and, thus, realities beyond Western scholarship. Though CDA does not prefer one theorist over another, they are drawn from European scholars. The Frankfurt School is often touted as the foundation of CDA, and theorists draw upon the works of Gramsci, Foucault, Habermas, and various scholars within the Frankfurt school. Ultimately, white, European, male theorists are the foundation of CDA. Additionally, the originating CD analysts are white Europeans from the United Kingdom and the Netherlands, learning in European institutions. If we understand that language is critiquing language, language is shaped by society and that society is white European, then the critique will be white European. It does not mean that the critique is necessarily wrong. Nevertheless, it does mean the critique can only be imagined to a particular point and will stop short of its goal of social justice. CDA theory has grown to new arenas, such as Cultural Critical Discourse Analysis attempting to capture non-colonial ideas. Though these attempts should be lauded, Eurocentric frameworks remain. Because CDA is only drawing upon colonial constructs, it will never reach its goal of social justice. A new approach and framework is needed to better capture non-Western voices. Specifically, Indigenous axiology and frameworks provide a method to increase Indigenous ideas and decolonizing efforts. However, we cannot reach decolonization unless we recognize the colonial world we live in and actively pursue colonial constructs' destruction. Decolonizing and Indigenous knowledge is necessary for imagining and building just and non-imperial/colonial societies. To be clear, there is not a single Indigenous method of research, but instead, many concepts of decolonizing thought; however, none are represented in CDA. I am drawing upon a multitude of Indigenous scholars from Turtle Island, Australia, Aotearoa, Ghana, Botswana, and Brazil to construct framework(s) that could be used to critically analyze discourse. I feel this conference is a place to discuss and refine these ideas; I imagine this to be a work of a community and not of an individual. Indigenous voices are often left to the margins, and this is just one place in which they should be at the forefront of the scholarship.