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Decolonising the Sustainable Development Agenda: Bitin’ Back at the Establishment Man

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Education and the UN Sustainable Development Goals

Part of the book series: Education for Sustainability ((EDFSU,volume 7))

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Abstract

I am bitin’ back (Cleven in Bunda, Moreton-Robinson (ed.), Indigenous sovereignty matters: Sovereign subjects, Allen & Unwin, 2007) at the colonising agenda of the Sustainable Development Goals (SDGs).

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Notes

  1. 1.

    The term palawa is used by some to refer to Tasmanian Aboriginal People.

  2. 2.

    Lee locates herself as a “trawulwuy woman from tebrakunna country, north-east Tasmania, Australia” (tebrakunna country & Lee, 2022, p. 137) and co-authors with her ancestral tebrakunna country.

  3. 3.

    I use the term “Blak” as defined by Ku Ku/Erb/Mer visual artist Destiny Deacon as a “vehicle to express identity and subvert the racist notion that Aboriginal People are ‘black’, or rather identifiable as having ‘black’ skin” (Baylis, 2015, p. 16; Evans, 2022).

  4. 4.

    I use the term “acceptable” as referring to being palatable to White society, as opposed to being “acceptable” to Blaks.

  5. 5.

    In their description of Establishment men, tebrakunna & Lee state “only characterising white males inhibits understanding that Establishment men are defending a class structure against Black female bodies and not solely confined by their colour or gender” (2017, p. 96).

  6. 6.

    The term “country” is used to describe the homelands (Kingsley et al., 2013), traditional estate[s] (Langton, 2020), and places of belonging (Moreton-Robinson, 2003) of Aboriginal and Torres Strait Islander Peoples in Australia, co-created with Aboriginal and Torres Strait Islander Peoples (Bawaka Country et al., 2015, 2016; Suchet-Pearson et al., 2013) having powerful agency independent from colonisation (Evans, 2022). I chose not to capitalise the word “country” in acknowledgement that there is not one specific singular place of country, but many and diverse places of Aboriginal country, and diverse language terms and conventions for its use, thus I do not consider the term a proper noun requiring capitalisation.

  7. 7.

    As I use the term “Blaq,” I do so “whilst respectfully acknowledging that ‘BlaQ/BlaQueer’ is used by ‘people of Black/African descent and/or from the African diaspora who recognize their Queerness/LGBTQIA+ identity as a salient identity attached to their Blackness and vice versa’ (Petersen et al., 2020, p. 3). Recently in Australia, the term ‘BlaQ/balq’ is being used by some Aboriginal and Torres Strait Islander LGBTQ+ people to define their identity (see Sullivan, 2020), with hashtags such as ‘#blaqMobs #blaqAs #BQmob #BlaqOut’ emerging in social media (see BlaQ, 2021). When I use the term ‘Blaq’ I am doing so in the context of belonging to my Queer Blak Aboriginal mob in Australia” (Evans, 2022, p. 34).

  8. 8.

    Although this report is a United Nations publication, it contains a note that “the views expressed in the present publication do not necessarily reflect those of the United Nations” (UN DESA, 2021b, n.p.). It could be argued that this demonstrates a level of hypocrisy in their claim of historically inclusive engagement with Indigenous Peoples by creating distance from the recommendations.

  9. 9.

    Closing the Gap is a response to a call for Australian governments to commit to achieving equality for Aboriginal and Torres Strait Islander people in health and life expectancy, within a generation.

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Evans, J. (2023). Decolonising the Sustainable Development Agenda: Bitin’ Back at the Establishment Man. In: Beasy, K., Smith, C., Watson, J. (eds) Education and the UN Sustainable Development Goals. Education for Sustainability, vol 7. Springer, Singapore. https://doi.org/10.1007/978-981-99-3802-5_5

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