![Pedagogies of shadowy relations think with Plumwood’s (2008) notion of shadow places, those often hidden away places of economic and ecological support, “all those places that produce or are affected by the commodities [we] consume…the places that t…](https://images.squarespace-cdn.com/content/v1/589376a3440243086b0f5fb9/1618413589970-MTC5Y765Q4UXJ4E9MHDG/Shadowy+relations.JPG)
Pedagogies of shadowy relations think with Plumwood’s (2008) notion of shadow places, those often hidden away places of economic and ecological support, “all those places that produce or are affected by the commodities [we] consume…the places that take our pollution and dangerous waste, exhaust their fertility or destroy Indigenous or nonhuman populations…”, (pp. 146-147).
By storying the particular and peculiar as well as the shadowy and the mythical, ghosting pedagogies trouble the anthropocentric notion of dead spaces by pushing past “the deceptive comforts of human exceptionalism” (Haraway, 2016, p. 212).
What if we approach pedagogy where all the “re’s” must be taken as questions, not answers?
Symbiography of Whistling Pedagogies
Palatable pedagogies require us to think with food and about our becoming with food
Caring pedagogies call for atTENDing to affective, material, and ethico-political entanglements of/with/in early childhood practices.
Pedagogies of temporality invite us to pay attention to which times are liveable and which are not, and to synchronize ourselves across many and varied temporal horizons.
Pedagogies of crayons tell us delightful ways of being and attending to the world and each other.
Pedagogies of conviviality exist as an experimental practice in creating conditions for encounters and gatherings that want to invent the new relational economies of new ways of being together.
For the psychoanalytic philosopher, Julia Kristeva (2000), doubt surfaces as she delineates movements in the history of a culture of revolt. My interest in pedagogies of doubt is not entirely separate from this view that doubt can be linked to larger cultural shifts
Pedagogies of entangled dialogues transpire as a space open to encounter—a space of unknown, challenge, risk, surprise, question, care, change, and action (Pacini-Ketchabaw et al., 2017; Rose 2015).
Pedagogies of attunement incite us to slow down, take notice, attune and become attentive to the histories, present moments and possible futures of the places we linger with.
We want to be against redemptive tree pedagogies: How might we respond with cut trees with children if we refuse redemptive logics and (or, while we) take seriously how we are implicated in, and entangled with, living, dying, cut, and re-moved trees on campus?
Kite pedagogies do not abide by human reason
Rather, they call on us to take seriously the agency of worlds that exist beyond a human eye –
To listen and respond to their urgencies
Repetitions and improvisations
![Stick pedagogies are messy and imperfect. They remind us, “[l]ife is a meshwork” (Ingold, 2014, p. 57) requiring us to acknowledge as Haraway (2016) writes, “[i]t matters what matters we use to think other matters with; it matters what stories we te…](https://images.squarespace-cdn.com/content/v1/589376a3440243086b0f5fb9/1510838453311-RVP3B8B6TZK5KDPJDDB6/stick+as+homestick+pedagogies.jpg)
Stick pedagogies are messy and imperfect. They remind us, “[l]ife is a meshwork” (Ingold, 2014, p. 57) requiring us to acknowledge as Haraway (2016) writes, “[i]t matters what matters we use to think other matters with; it matters what stories we tell to tell other stories with; it matters what knots knot knots, what thoughts think thoughts, what descriptions describe descriptions, what ties tie ties (p. 12).
Composting pedagogies ask what it means to practice care in this time of ecological precarity. With whom, or to what, are we bound in obligation?
Muscling pedagogies think moving as always shared, expansive, and relational – not a muscle doing a movement, but muscles (in) moving.
How might crafting diplomatic proposals foreground how we come to know and respond to the complexities of our everyday interconnected circumstances?
Common Worlding Waste Pedagogies take seriously the tensions that plastics unruly liveliness and the rippling affect/effect of the capitalist complex that perpetuate excess consumption and mindless wasting.
Pedagogies of non-innocence interfere with the grand narrative of ‘pure and innocent pedagogies’ (Taylor, 2013, p. 114) and grapple with the disturbing, uncomfortable realities of the world in which we are all enmeshed.
Waste pedagogies invite us to notice our vulnerabilities to waste as materials which continue to hold agency, before-during-and after our use.
Dirt pedagogies require us to notice and attend to the messy and the muddled, acknowledging that tidiness is neither desirable nor possible.
Studio pedagogies considers the early childhood studio as an event and experience
Crowing pedagogies aim to consider the uncomfortable and tense relationships that exist in child care spaces.
Bike jump pedagogies ask us, can we begin to understand what it means to care, how to care and be care(full), with(in) not only bike jump encounters but all encounters, by continuing to look for those interdependent, interconnected, messy moments that bind us together?
A pedagogy of thinking with opens up spaces for human and non-human relationships and invites participation of self and other in the ongoing process of meaning making.