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Decolonizing landscape architecture education means changing who defines knowledge, problems and acceptable design outcomes—not simply adding an Indigenous case study or a land acknowledgment. It asks schools to teach the histories and power structures that shape relations to land, make local and Indigenous knowledge consequential, and share decision-making with the people connected to a place. The approach is not a single profession-wide standard: the documented examples are situated in Aotearoa New Zealand, South Africa, New Mexico and Maryland, and the sources report no common measure of effectiveness or adoption.
For educators, students and construction professionals who rely on design decisions, the practical test is authority and accountability. Who writes the brief? Who can challenge the site analysis? Who benefits, who bears risk, and what responsibilities continue after a studio or project ends?
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What does decolonizing mean in landscape architecture education?
In design education, decolonizing is an ongoing effort to confront the ways colonial histories, institutions and professional norms decide whose land relationships and knowledge count. The American Society of Landscape Architects’ summary of a 2021 Council of Educators in Landscape Architecture (CELA) panel frames the issue as a power question: which histories shape the curriculum, who is recognized as an expert, and who has authority over design decisions. The panel did not present a universal definition or a completed checklist.
Alison Hirsch, a University of Southern California landscape architecture educator, said that “it was only after understanding real systems and structures that have shaped our relations to land that we can ethically intervene in it.” That sequence matters. A site is not a neutral surface waiting for an intervention; it is embedded in laws, economies, dispossession, labor, cultural obligations and community memory.
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Decolonizing therefore differs from diversity as a recruitment goal alone. It concerns the production and use of knowledge: the curriculum, the studio brief, assessment criteria, institutional policies, employment relationships and the continuing relationship with communities. A course can include Indigenous content while leaving the instructor, institution or client with all decision-making power. The sources describe decolonization as work across those layers.
Why do land history and design power belong in the curriculum?
Students cannot assess a design’s consequences if they are taught to read only physical form. The ASLA panel account calls for teaching the systems and histories that have shaped relations to land, including slavery, land-based economies, federal policies, zoning and other legacies of aggression and violence. Those examples are arguments from the panel, not a complete syllabus for every country.
David de la Peña warned that well-intentioned improvements can produce harm: “The intention of going into a neighborhood and improving it with bike lanes and parks […] might actually have a detrimental effect.” A curriculum that treats displacement, exclusion or loss of cultural access as externalities leaves students unprepared to recognize that risk.
Deni Ruggeri proposed making room for “human rights, the right to landscape, democratic design, and democratic place-keeping and stewardship,” then layering that discussion through all activities rather than isolating it in one lecture. Joern Langhorst similarly called for “local, indigenous, non-expert experiences, perspectives, and bodies of knowledge,” while warning about “inadvertent complicity” when designers participate in processes that disempower people despite believing they are helping. These statements point to a recurring principle: ethics and power analysis belong in site inventory, representation, programming, detailing and evaluation, not only in a theory seminar.
What changes when a program takes decolonization seriously?
Four connected shifts are visible in the reviewed cases. A school may begin with one course, but the aim is to embed the shifts across curriculum and institutional practice.
1. Teach the systems behind the site
Students investigate how land tenure, planning law, infrastructure, extraction, labor, environmental regulation and cultural authority produced present conditions. Mapping can include jurisdiction, access, displacement and stewardship responsibilities alongside soils, hydrology and vegetation. The purpose is not to replace ecological or technical knowledge, but to show how each is situated and contested.
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Inviting a knowledge holder to speak is different from allowing that knowledge to change the brief, the design criteria or the decision. A decolonizing studio identifies what knowledge may be shared, who controls it, and how students will acknowledge limits. It avoids treating communities as a data source for an assignment that the school owns.
3. Share problem definition and authority
Community-engaged studios can begin with a real relationship and a negotiated question rather than an invented site brief. Community partners should be able to reject a proposal, alter priorities and define what a useful outcome is. Students still learn design judgment, but they do so within a more accountable decision process.
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4. Continue relationships beyond the semester
Reciprocity requires time, compensation where appropriate, clear ownership of drawings and data, and a plan for what happens when a course ends. A final review is not evidence that a relationship has been sustained. Programs should document commitments, handoffs and community-defined outcomes without claiming success that has not been reported.
How can an educator redesign a studio without reducing communities to case studies?
Start with the relationships and obligations a project requires, then build the teaching sequence around them.
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- Agree on purpose and boundaries. Before students collect information, establish with partners what question the studio will address, what information is confidential, how it may be represented, and what deliverable is useful. A partner’s participation should not be implied to mean endorsement of every student proposal.
- Teach the relevant history. Pair site visits with scholarship, policy documents, oral histories and community-led sources. Explain uncertainty and disagreement instead of presenting a single official narrative as complete.
- Let partners shape the brief. Use workshops or meetings to test the problem definition and success criteria. If a partner changes the brief, treat that as design learning rather than scope failure.
- Change representation and analysis. Ask students to show jurisdiction, cultural landscapes, access, displacement pressures, seasonal practices and stewardship alongside conventional site inventory. Explain whose categories are being used and what they leave out.
- Build review points with decision-makers. Schedule feedback before concepts harden. Provide accessible formats and adequate time, and make clear how comments will affect the work.
- Plan a handoff and reflection. Return usable materials, explain what remains unresolved, and record commitments for the next phase. Assess students on listening, accountability and the quality of their reasoning, not on whether a community accepts a predetermined design.
This process does not guarantee agreement. It makes disagreement visible and gives people connected to a place a meaningful opportunity to influence decisions.
What can the Aotearoa New Zealand studio teach—and what cannot it prove?
A 2020 Architectural Science Association conference paper describes a studio course at Unitec Institute of Technology in Auckland, in Aotearoa New Zealand. The case addresses cultural values, cultural literacy and engagement with mana whenua (the people with authority and customary connection to a place). Students worked with real clients through problem definition, brief generation, site analysis, master planning and local-scale design responses. The sequence demonstrates how cultural engagement can affect ordinary studio stages, not just an introductory statement.
The terminology and relationships are specific to Aotearoa. A school elsewhere cannot copy the term mana whenua or assume that a process developed in Auckland fits its own Indigenous governance structures. The paper is a documented course approach, not evidence that one studio model works in every setting or that it produced a profession-wide outcome.
Read the Architectural Science Association case for the course context and stages.
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Christine Price’s 2021 article examines a first-year landscape architecture studio in South Africa where Global North perspectives dominated the inherited curriculum. The case uses student narratives and multimodal meaning-making to bring Indigenous and vernacular practices into view. In practice, that means treating students’ situated experiences and forms of expression as material for design knowledge rather than forcing every insight through a single imported representational norm.
The study is a case report, not a cross-program evaluation. It does not establish that narrative or multimodal methods alone decolonize a curriculum. Its value is diagnostic: it shows how asking students to articulate their own spatial worlds can reveal what a conventional studio leaves invisible, and it gives educators a way to examine whose knowledge their teaching methods privilege.
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Price’s study of student narratives provides the South African context and methodology.
What is distinctive about the University of New Mexico example?
University of New Mexico program materials describe a relationship with the Indigenous Design + Planning Institute and studios and student employment involving Diné and Pueblo communities through service-learning projects. The materials emphasize listening, learning from place and reciprocity. That combination links classroom work with longer relationships and paid opportunities rather than treating Indigenous design as an isolated topic.
The university describes its program as the only one in the country with a dedicated Indigenous design studio; that is the institution’s own claim and has not been independently verified in the reviewed evidence. Diné and Pueblo communities are not interchangeable, and the program’s New Mexico context should not be generalized to other Indigenous nations or regions. The materials describe program intentions and activities, not a shared outcome measure.
UNM’s program material explains the institute relationship, studios and service-learning work.
What does the University of Maryland assignment record add?
A University of Maryland repository record describes landscape design course projects intended to decolonize design, incorporate Indigenous knowledge into research and design, and make site inventory and analysis visible in students’ work. The emphasis on showing how a site was interpreted is important: it allows instructors and partners to question what was included, omitted or treated as authoritative.
The record supports a description of assignment aims, not a claim of demonstrated community or learning outcomes. It is best used as a prompt for transparency—show the path from research to decision—rather than as proof that a particular assignment format is sufficient.
Consult the University of Maryland repository record for the stated project aims.
How should a school evaluate whether authority has actually shifted?
No common profession-wide score exists, so evaluation should make the decision process inspectable. The research suggests asking six questions:
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- Representation: Whose histories, theories and forms of knowledge appear, and who selected them?
- Problem definition: Did a community or Indigenous partner help define the question and site brief, or only respond to a finished proposal?
- Decision power: Could partners change priorities, reject work or set conditions for using knowledge?
- Reciprocity: What did partners receive, and what responsibilities continue after grading or publication?
- Institutional depth: Is the change embedded in multiple courses, hiring, assessment, procurement and partnerships, or confined to one elective?
- Evidence: What learning or community-defined outcomes are documented, and what remains unknown?
These questions do not create a universal ranking. They prevent a school from presenting a land acknowledgment, one guest lecture or one studio as completion of decolonization.
What are the common pitfalls?
Symbolic inclusion without authority. Adding Indigenous imagery or terminology while retaining an unchanged brief can turn culture into decoration. Give partners a role in decisions and explain constraints honestly.
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Extractive engagement. Repeated requests for stories, site access or unpaid review can burden a community. Set expectations, compensate expertise where appropriate, protect sensitive information and return useful work.
Universalizing one context. Aotearoa’s mana whenua relationships, South African student narratives, and Diné and Pueblo work in New Mexico arise from different histories and governance systems. Teach the distinctions rather than combining them into a generic “Indigenous perspective.”
Confusing intention with outcome. A program can aim for reciprocity without proving it achieved it. Publish what was learned, what partners said, what changed and what could not be resolved.
Leaving construction and implementation out. If a design reaches procurement or construction, authority and accountability continue through materials, labor, access, maintenance and stewardship. Students should identify who will make later decisions and how the original relationship will be maintained.
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The ASLA lists a course titled Reconciliation in Practice: Decolonizing Landscape Architecture for 1.25 professional development hours (PDH). Availability, credit status and enrollment should be checked on the current course listing. The listing is an optional professional-learning resource, not evidence that the profession has adopted a single method.
For a broader framing, the ASLA’s panel account brings together the educators’ arguments and quotations cited above. A 2025 article on a decolonized architectural pedagogical typology may be useful for cross-disciplinary discussion, but it is not a landscape-architecture-specific case and should not be presented as one.
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What does this mean for landscape architecture and construction practice?
Education shapes the habits that professionals carry into real projects. Graduates who can trace land histories, identify decision-makers and test a brief with affected communities are better prepared to recognize when a seemingly beneficial intervention could displace, exclude or damage cultural relationships. That preparation does not replace legal consultation, Indigenous governance or project-specific engagement; it makes those responsibilities harder to overlook.
Decolonizing education is therefore a continuing change in curriculum, studio pedagogy, institutional practice and relationships. The reviewed cases offer concrete approaches and questions, not a universal model or quantified proof of effectiveness. A credible program can state what authority it shares, with whom, for how long and what evidence supports its claims.
Frequently Asked Questions
Is a land acknowledgment enough to decolonize a landscape architecture course?
No. An acknowledgment can recognize history, but it does not by itself alter the brief, assessment, decision rights or the relationship with people connected to the site. The stronger test is whether those people can influence priorities and whether the institution accepts continuing responsibilities.
How should students handle Indigenous knowledge in a design studio?
Students should first ask what knowledge may be shared, who controls it and how it may be represented. They should avoid treating cultural information as an unrestricted design resource, document consent and limits, and return materials in a form the knowledge holders find useful.
Can a decolonizing studio use conventional site analysis and technical skills?
Yes. Hydrology, soils, planting, grading and construction remain important, but they are placed alongside legal, cultural, historical and stewardship knowledge. The issue is not choosing between technical and local expertise; it is examining who sets priorities and how technical decisions affect relationships to land.
How can a school compensate community partners fairly?
Set expectations and payment or other forms of reciprocity before the studio begins, rather than assuming consultation is voluntary. Budgets should account for preparation, meetings, travel, review time, translation and the production of accessible deliverables when those are requested.
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Are there outcome statistics proving that one decolonizing teaching method works best?
The reviewed sources report no shared adoption rate, effectiveness statistic or profession-wide outcome measure. They document particular courses, assignments and relationships, so claims should remain specific to the context and evidence each source provides.

