



























Poppendorf_REVISED_Tapestries.docx


Emerging Perspectives 
ep.journalhosting.ucalgary.ca 
 

 
 
 

Reshaping educational spaces: An emerging framework for place-making and 
belonging in higher education with practical considerations for the classroom 

Alexandria Poppendorf* 

University of Calgary 

This paper explores place-making and belonging in higher education through a 
framework rooted in Indigenous relational ethics, posthuman philosophy, and 
autobiographical narrative. It examines how settler colonial legacies shape 
educational spaces and proposes strategies for fostering inclusive, ethical, and 
communal learning environments. Emphasizing epistemology, methodology, 
axiology, and ontology, the framework encourages critical reflection, experiential 
learning, reciprocity, and collaborative knowledge webs. It invites educators to 
reimagine classrooms as living, relational spaces where all beings can feel valued, 
connected, and empowered. 

Key words: place studies, place-making, settler colonialism, relational ethics, 
posthumanism  

Poppendorf, A. (2025). Reshaping educational spaces: An emerging framework for 
place-making and belonging in higher education with practical considerations for the 
classroom. Emerging Perspectives, 

 

 

*Alexandria.Poppendorf@ucalgary.ca 



Poppendorf/ Emerging Perspectives (2025)  2 

Introduction to Place 

Place is an amorphous concept. Places are simultaneously physical locations and 
socio-cultural constructs co-created and continuously shaped by human beings and our histories 
(Seamon & Sowers, 2008). Place is a construct of our minds (Nguyen, 2018). Place has 
epistemological, or knowledge, dimensions that define and shape it (Kincheloe & Pinar, 1991). 
Place is phenomenological, defined by how we feel and sense it (Abram, 1997, 2010; Toadvine, 
2005), and in Indigenous knowledge systems, place is spun from a web of relational 
entanglements each loaded with their own ethical imperatives (Gordon, 2023).  

Impetus for Research: Questioning Belonging 

As a white Appalachian woman, I find myself deeply connected to the land, cultures, and 
traditions of my home place where I feel belonging. I come from a family of mountain coal 
miners - hillbillies. My ancestors moved to the region from Scotland in the 1600s. They stayed in 
central Appalachia for centuries, eking out impoverished existences on soil stolen from 
Indigenous people and owned by absentee companies that benefited from resource extraction. 
Yet, my own family’s story of movement and colonization, of residing and making a living - 
however meagre - on stolen land, is a colonial legacy that I embody.  

When I moved from my Appalachian home to Calgary and began my doctoral program, I 
came to understand that my existence is a continuation of colonial and oppressive harm. I traded 
the lands my ancestors stole for more stolen lands. I was in crisis questioning not only what my 
relationship with this new place and the Indigenous inhabitants of it should be, but I also 
wondered, did I even have a right to feel belonging here or back home in Appalachia? 

Legacy of Harm in Education 

Educational institutions, while often viewed as spaces of growth and development, have 
historically also been sites of harm and tools for systemic oppression (Patel, 2021; Schleck, 
2022; Snaza, 2017). This duality is evident in the legacies of residential schools and school 
segregation, where education is used not to empower, but to marginalize, control, and suppress. 
As a military historian, I recognize these histories and see their shadows in the higher education 
place I now reside.  

Leigh Patel and the Settler Colonial Engine: Core Tenants 

Patel (2021) argues the settler colonial engine continues to underpin the operations of 
higher education through core tenants. (1) This system begins with the seizure of lands, cultures, 
and resources from Indigenous communities. (2) The engine then perpetuates the systematic 
erasure of Indigeneity and other racialized and/or marginalized identities through promises of 
upward mobility that call on Other to minimize parts of themselves which do not adhere to 
dominant narratives (i.e., structural racism and white supremacy). (3) The settler colonial engine 
exploits physical and intellectual labor, reducing those involved to chattel and perpetuating the 
violent legacies of slavery and exploitation upon which our institutions were built. 

My Ethical Struggles with this Legacy of Harm in Education 

As a white cis scholar, I acknowledge the privilege I hold within higher education places. 
However, as a poor neurodivergent woman from a family of hillbillies with limited formal 
education and histories of violent exploitation, I also recognize that higher education operates 

 
 



Poppendorf/ Emerging Perspectives (2025)  3 

within a racist settler colonial framework that harms all of us in different ways. This harm is 
evident in how scholars bully one another (Buitenhuis, 2016), use exclusionary language (Rose, 
1985), are forced to compete for funding and recognition (Patel, 2021), and must participate in 
the production and sale of knowledge (Schleck, 2022). These practices perpetuate colonial harms 
and reinforce the exclusionary nature of the academy. 

As an educator, these reflections have led me to question what I do with these 
understandings in light of my existential belonging crisis. What is the point? How can I 
encourage both myself and others to foster belonging within systems deliberately designed to 
perpetuate exclusion, systems where - in my case - my very presence is a driver of the settler 
colonial engine? How can I empower my students to explore their own intersectionality, 
identities, and experiences in ways that cultivate critical understanding, self-awareness, and 
relationship with community, especially in times when authentic discourse about these ideas is 
under attack? How can I ensure my student can feel belonging in my classroom even if the 
system is designed to erase individual identity and uphold hegemony? 

This unease has inspired me to articulate a framework influenced by the people of the land 
on which I now reside as well as my own experiences. This framework is intentionally fluid and 
adaptable, rather than fixed or rigid, and it is not intended to serve as a universal solution for 
addressing settler colonial harms and structural racism in higher education. Indeed, for many 
Indigenous scholars and learners from other historically marginalized and/or racialized groups, 
these ideas may not be new or groundbreaking. Rather, this framework aims to shift perspectives 
and foster meaningful dialogue on belonging and place-making within the academy. 

Methodology 

I encourage the use of autobiographical narrative methodology (Caine et al., 2018; 
Clandinin et al., 2007, 2018) to explore and ground work into place studies and belonging. 
Narrative methodology distinguishes itself from self-study and autoethnography through its 
reliance on story and story-sharing as part of the meaning-making process (Hamilton et al., 
2008). Stories are powerful tools which help us to make sense of our experiences. 

Posthumanism 

In exploring concepts of place and belonging, I also find it meaningful to adopt a 
posthuman perspective. Posthumanism is a branch of continental philosophy that emerged as a 
response to anthropocentric, or human-centered, thinking (Snaza, 2017). This philosophy 
encourages us to move away from prioritizing human minds and existences in our research. 
Instead, it recognizes that all beings have their own experiences, existences, and ways of 
knowing and being (Doing, 2022). Nancy Hales, an important figure in posthuman research, 
provides a valuable analogy for conceptualizing posthumanism (Hales in Doing, 2022). In this 
analogy, she asks listeners to think of “cognition.” If we define cognition as experiencing a set of 
stimuli then responding to those stimuli, then let us consider deciduous trees. These plants 
experience stimuli and respond to those stimuli by dropping their leaves in preparation for 
winter. They are engaging in cognition, in thinking, just not in a way that humans think.  

Ethical Relationality and Belonging 

With this philosophical positioning in mind, I asked myself what does it mean to belong as 
a human in higher education spaces? To belong in a place is to feel accepted, valued, and 

 
 



Poppendorf/ Emerging Perspectives (2025)  4 

connected (Fong et al., 2024; Gopalan & Brady, 2020; Korandei, 2023). Understanding this, I 
find myself experiencing belonging when I can simply be myself, and that is what I hope to 
cultivate for my students.  

Shawn Wilson’s Indigenous Research Paradigm 

At the beginning of my doctoral program, I was introduced to the concept of ethical 
relationality in Shawn Wilson’s (2008) Research is Ceremony. In this piece, Wilson, who is 
Opaskwayak Cree, describes an Indigenous research paradigm which eschews dogmatic 
definition and highlights relational research as a circular interplay of philosophical grounding in 
epistemology, methodology, axiology, and ontology (Wilson, 2008). See Figure 1 for Wilson’s 
wheel of relational ethics. Though Wilson acknowledges he writes from a Cree perspective, he 
also highlights the commonalities between Cree epistemology and other Indigenous 
philosophies. 

 
Figure 1. Shawn Wilson’s wheel of relational ethics where “the entire circle is an Indigenous 

research paradigm” (Wilson, 2008, p. 70). 
 

My Storied Experience and Beginning to Understand Wilson’s Words 

Since first reading Wilson, I have had the honor of becoming part of a ceremonial family 
guided by two northern Cree Métis Elders who work for a Calgary-based not-for-profit 
organization connecting Indigenous families and youth with culture. My involvement in this 
community was not driven by research or doctoral work but stemmed from a personal invitation 
to ceremony extended by my partner, an Oskâpêwis - a Cree term for Elder’s helper. Oskâpêwis 
learn ceremonies and teachings orally from Elders and play a vital role in preserving and 
upholding tradition. 

As a white colonial woman grappling with my own legacy as both a product and 
perpetuator of colonialism, I deeply wrestled with the decision to attend my first sweat lodge. 
For nearly six months, I deliberated, struggling with the implications of participating. Even after 
attending, it took considerable time for me to fully engage in the ceremonies. Yet, through this 
journey, I discovered a profound sense of love, community, and belonging that exceeded 
anything I could have anticipated. 

For the past two and a half years, I have spent most Fridays and Saturdays supporting 
sweat lodge ceremonies, my partner in his role as Oskâpêwis, and the Elders. At the lodge, I take 
on various ceremonial roles, ensure protocol is followed, and welcome newcomers into the place, 
stepping up or back as the situation calls for, slowly growing to recognize the power and limits 
of my understanding as a settler woman. Although these experiences are not the focus of this 

 
 



Poppendorf/ Emerging Perspectives (2025)  5 

publication, partly because I lack the rights or authority to share them in detail, they remain 
significant to me. It is through attending the lodge that I began to truly understand the depth of 
Wilson’s words and see resonance with my passion for posthuman philosophy.1 

Using The Gift of Wilson’s Model to Create a Framework for Shaping Places in Higher 
Education 

Inspired by posthuman thought, Indigenous relational ethics, and my own lived 
experiences, I consider what principles should lie at the heart of higher education places which 
foster belonging despite their oppressive legacies.2 Below I outline my observations and practical 
strategies which can be implemented in our classrooms to attend these principled imperatives. 
You will notice these ideas overlap and intersect because they exist in a circle, flowing in and out 
from each other. 

(1) Epistemology (Knowledge) 

Regarding epistemology, I want to learn in places where knowledge is recognized as a gift 
carried by all beings, with one being’s knowing not dictating or dominating the knowing of 
others (Abram, 1997, 2010; Kimmerer, 2013, 2024). These places should be sites where a love 
for learning is fostered, and the entire learning process is understood as 
 experiential and embodied because our bodies are always actively engaging in the learning, like 
in ceremony. Some relevant learning theories which align with this epistemological outlook are 
experiential learning theory (Kolb, 2015) and embodied cognition (Coello & Fischer, 2016). 

Epistemological Considerations for the Classroom: Critical Reflection Assignments  

To actualize disrupting colonial knowledge frameworks in the classroom, educators can 
incorporate critical narrative reflection assignments (Freire, 1970/2017; Freire, 1992/2021; 
Gavidia & Adu, 2022) which invite students to articulate and frame their relationship with 
knowledge.  

In my Global History I courses for undergraduates, for example, my first assignment is a 
writing assignment that asks students to explore their relationships with history by answering 
questions like “Do you know your family’s history? Tell me their story. If you don’t know, why 
might that be?” and “Do you like studying history? Why or why not?” In a follow-up 
assignment, I then invite students to expand on their earlier writing by discussing the word 
“power” and explore how power manifested itself in the stories about their family that they 
shared. This framing assignment at the beginning of the term attuned students to the fluidity and 
diversity of experiences, and several students highlighted how this assignment led them to look 
at not only historical figures but also the curriculum itself in more empathetic, less rigidly linear 
ways. 

Throughout the course, I reinforce this relational and reflective approach by incorporating 
readings from scholars of diverse backgrounds, including Indigenous, Global South, feminist, 

2 Indigenous research paradigms are not posthuman because they are born out of different histories and ideological 
foundations, but I do see resonance between posthuman philosophy and Indigenous philosophy which inspired me. 

1 I am not Indigenous. I am a white hillbilly from the mountains of Tennessee and Virginia in the United States. 
Because I am a settler raised in Western tradition, I recognize there are limits to my understanding with and 
through Indigenous ceremony and community. I ask for forgiveness and correction as I do my best to parallel my 
understandings.  

 
 



Poppendorf/ Emerging Perspectives (2025)  6 

and anti-colonial perspectives. This multiplicity of voices invites students to recognize 
themselves within the material and to critically examine how historical narratives are 
constructed. It also challenged the idea of a single, fixed interpretation of history, encouraging 
students to see the past and the discipline itself as dynamic, contested, and shaped by 
positionality. In doing so, the course models a disruption of colonial knowledge frameworks, 
making space for more relational, empathetic, and pluralistic ways of understanding the world.  

(2) Methodology: How Research and Learning are Conducted 

 

Research and learning should be regarded as sacred practices, not extractive transactions. 
Knowledge and the process of acquiring it are not commodities to be bought, sold, and 
controlled but gifts to be shared with care and reverence. Reframing learning in this way directly 
challenges the settler colonial model, which treats knowledge as a product manufactured for 
profit through publications, grants, and market-driven accolades (Patel, 2021; Schleck, 2022). In 
contrast, I advocate for places of learning that honor knowledge as relational and living, despite 
the structural challenges of current higher education funding systems. Indigenous methodologies 
model this reverence by following relational protocols and oral traditions, offering a powerful 
reminder that learning is first and foremost a gifted relationship, not a business deal. 

Methodological Considerations for Classrooms: Mastery Learning 

One practical way to disrupt colonial frameworks within the classroom is through mastery 
learning. Rather than treating knowledge as a fixed outcome or standardized achievement, 
mastery learning views understanding as a dynamic, personal process, shaped by students’ lived 
experiences (Bloom, 1968; Feldman, 2024; Guskey, 2007), much like individual experiences of 
sacredness and relationality. This approach fosters deeper relationships with knowledge by 
prioritizing comprehension over speed or competition. Techniques such as flexible timelines, 
one-on-one mentorship, and opportunities for revision support the idea that learning, like 
relationship-building, is ongoing, patient, and human. 

(3) Axiology (Ethics) 

Our relationships – with each other, with knowledge, with university leadership, donors, 
and even the physical spaces we inhabit – are intricately woven into the fabric of our lived 
realities. These relationships extend to the buildings we occupy with walls that hold the weight 
of institutional histories and the stolen land on which our institutions stand carrying the legacies 
of colonization and dispossession. Each interaction and connection, whether with people, places, 
or systems, shapes the way we understand and experience higher education. Though it is not 
often acknowledged under colonial frameworks, these relationships give to us, and we give to 
them. 

A Lesson in Reciprocity 

In Indigenous methodologies, to live in a good way means to acknowledge this interplay of 
relationships, honor it, and give back to it (Kimmerer, 2013, 2024; Kovach, 2021; Wilson, 2008). 
A good place for learning is one where people do their best to understand and attend to their 

 
 



Poppendorf/ Emerging Perspectives (2025)  7 

relations and give back to their communities. In Indigenous research, this is called reciprocity 
(Kovach, 2021).  

Axiological Considerations for Classrooms: Universal Design for Learning 

A practical method for honoring our ethical obligations to our relationships with our 
students is incorporating Universal Design for Learning (UDL). UDL is when we strive to care 
for all types of learners by ensuring there are multiple means of expression, representation, and 
engagement in our educational contexts (Roski et al., 2021). UDL can be implemented by 
offering students multiple assessment options, such as written essays, visual presentations, 
podcasts, or creative projects, enabling them to demonstrate their understanding in ways that 
align with their strengths and learning preferences. For example, a student passionate about 
storytelling might create a podcast to analyze course material, while another might prefer a 
research paper for detailed exploration. For me as a neurodivergent learner, a place where I feel 
belonging includes design elements like dimmable lighting and sensory-friendly 
accommodations. These considerations allow me to fully embody my intellectual and spiritual 
self, enabling me to better engage with learning and support my relationships in the educational 
process.  

While it may not always be possible to meet every individual preference, the act of asking 
students about their needs and responding thoughtfully acknowledges our relational ethics in the 
classroom. In this way, UDL is not simply a technical strategy, but an axiological (ethical) 
commitment to creating spaces where multiple forms of existence are seen, respected, and 
empowered. 

(4) Ontology (Being) 

Finally, learning is communal. It does not happen in a vacuum. Even individualized work 
happens in places shaped by communities of human and non-human actors, and the learning we 
do in places shapes the learning of others. Therefore, a framework for good higher education 
places where people feel belonging honors the communal nature of learning and encourages 
learners to not only learn the knowledge we present but also to identify and attend to the 
communal relationships that make up our being.  

Ontological Considerations for Classrooms: Collaborative Knowledge Webs 

Inspired by connectivism (Kathleen Dunaway, 2011; Siemens, 2004), a practical 
consideration for the promotion of collaborative learning in our classrooms is consciously 
creating collaborative knowledge webs. This means structuring learning environments where 
knowledge is not siloed within individuals but shared, extended, and co-created across learners. 

One way to implement collaborative knowledge webs is through sustained group projects 
where each student’s contributions are interconnected. Unlike traditional group work where work 
is artificially divided, collaborative web-building encourages students to see how their thinking 
impacts others' learning processes and vice versa. Techniques such as dynamic peer feedback 
loops, open-ended collaborative documents (e.g., collective concept maps, living bibliographies, 
class-constructed glossaries), and group reflection journals can foster this communal becoming. 
Additionally, instructors can model participation in the knowledge web by sharing their own 
learning processes, acknowledging when student insights shift or reshape their own thinking. 
This relational pedagogy reflects an ontology of interconnectedness where being is understood 

 
 



Poppendorf/ Emerging Perspectives (2025)  8 

not as isolated individual existence but as relational co-creation. In doing so, we affirm that 
learning is not just about acquiring information but about entering into, nurturing, and sustaining 
webs of living knowledge that transform everyone involved. 

Visualizing This Framework 

Recognizing that this framework is still emerging, I have created a visual representation 
(see Figure 2) to illustrate my key strategies for place-making to support belonging in higher 
education. This visual aims to guide me in fostering inclusive, ethical, and supportive learning 
environments, and I encourage educators to create their own model which adheres to their 
guiding education principles.  

 
 
 
 

 
Figure 2. Alex’s emerging framework with guiding principles for place-making in higher 

education inspired by Wilson where the whole circle is the teaching paradigm (2008). 
 

Conclusion 

Creating places of belonging in higher education can feel overwhelming, especially amidst 
funding cuts, ideological pressures, and the structural racism embedded in our places. Some of 
the strategies I have described may not be easily attainable in your education context. Yet change 
begins with small, deliberate actions. Simply reading and teaching diverse works can expand our 
frameworks of thought. Assignments grounded in ethical and relational learning, such as 
personal narrative sharing, cultivate sensitivity to interconnectedness and representation across 
differences. As educators, embracing vulnerability by positioning ourselves as co-learners fosters 
more inclusive, dynamic spaces. Asking students what they need from their learning 
environments and honoring their agency can transform classrooms into sites of belonging. 
Intentionally and thoughtfully integrating methods like mastery learning, Universal Design for 
Learning (UDL), and connectivity web practices further ensures all students can engage as whole 
beings - intellectually, spiritually, and physically. Remember that while change-making is slow 
and complex, small, consistent steps toward ethical, relational, and inclusive education will 
ripple outward, creating the more connected futures we urgently need. 

 

 
 



Poppendorf/ Emerging Perspectives (2025)  9 

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