This chapter explores what is required of us, as researchers and educators, to disentangle received disciplinary knowledge and ways of knowing from what Morrison names as 'the apparatus of control', and to enable expansive and insurgent ways of learning, being, and acting in, with, and across disciplines. It posits that engaging in liberatory forms of disciplinary learning within a framework of decolonization and onto-epistemic heterogeneity is necessary for equitable, dignified, and just forms of education that support learners in who they imagine themselves to be and might become. Following Morrison, and anchoring ourselves in the history of ideas around culture and learning, the chapter argues the need for a view of disciplinary learning animated by the following political and ethical commitments: the critique and refusal of settled forms of disciplinary knowledge and practice; epistemic delinking from colonial matrices of power; and the collective imagining, articulation, and enactment of alternative possibilities for human learning and relations. The chapter conceptualizes these as the always evolving desires and practices that give form to just learning environments. As the field continues to theorize and work to enact onto-epistemic heterogeneity, it posits three sensibilities crucial to liberatory forms of disciplinary learning: multiplicity, horizontality, and dialogicality. (PsycInfo Database Record (c) 2024 APA, all rights reserved)

In this article we expand on ideas of making and maker spaces to develop Indigenous making and sharing. We draw from an ArtScience participatory design project that involved Indigenous youth, families, community artists, and scientists in a summer Indigenous STEAM program designed to cultivate social and ecologically just nature-culture relations grounded in Indigenous ways of knowing, being, and making. In this article we focus specifically on clay making and the ways in which onto-epistemic heterogeneity can be engaged to create transformative maker spaces. We present findings from an analysis of the pedagogies of walking, observing and talking lands and waters to outline principles of Indigenous making and sharing in youth-based learning environments.