• Decolonization of knowledge: This is the process of valuing and revitalizing Indigenous knowledge, getting rid of biases that have impacted Indigenous ways of being. We must evaluate the origin of our knowledge and actively work to change any misconceptions, prejudice, and assumptions about Indigenous Peoples.

Imagine if you've only ever learned history from the perspective of your own country. Then, one day, you read a textbook from another country. You'd likely find that some events are represented very differently. This is a simplistic example of the need for decolonization - to understand and appreciate diverse perspectives.

• Indigenization of knowledge: This involves incorporating Indigenous knowledge systems and making them evident to transform spaces, places, and hearts. It is about bringing together Indigenous and Western knowledge systems, an intentional amalgamation of these two ways of being.

Imagine two chefs, one trained in Italian cuisine and the other in Indian. If they share their techniques and ingredients, they can create a fusion dish that includes elements from both culinary traditions. That's like indigenization in knowledge - blending different systems to enrich our understanding.

What might a decolonized, indigenized TOK course and curriculum look like? How can these processes influence the entire IB Diploma curriculum?

This would involve deconstructing colonial knowledge and upholding the value of Indigenous ways of knowing. Doing one without the other can result in tokenism or criticisms without alternatives, which revert back to the default state.

For example, if a TOK curriculum started including texts from African philosophers without explaining the historical context and the philosophers' impact on the local culture, that could be seen as tokenism. If instead, the curriculum involves an in-depth understanding of different cultural philosophies and their interconnectedness, it would reflect true decolonization and indigenization.

An example of Indigenous knowledge can be seen in the Potlatch tradition of the Pacific Northwest First Nations. It is a social event involving ceremony, resource sharing, and knowledge transfer. However, the Canadian government banned Potlatch in 1884 to undermine Indigenous acculturation and knowledge transfer. The ban was lifted in 1951.

Just like Potlatch, many traditions around the world have been suppressed, their importance being realized and revived only recently.