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1.
The areas of concern (‘goals’, ‘domains’ and ‘priority areas’—whatever policymakers wish to call them) relating to Indigenous education have not changed since the first National Indigenous education policy in 1989. Deficit discourses, discursive trickery and the inability to report progress continues to demoralise and ensure Aboriginal and Torres Strait Islander students remain at the lower rungs of educational outcome indicators maintaining societal and institutional constructs. In this paper, I argue that there is a need to dramatically reform the approach to Indigenous education transforming the hegemonic positioning assumed by the coloniser. Essentially, this would take a revolution: a revolutionary transformation of institutional and societal constructs; a cognitive awareness of how language and discourses are used to maintain power and a need to privilege Indigenous voices and knowledges to ensure that Aboriginal and Torres Strait Islander peoples’ rights in education are achieved.  相似文献   

2.
The educational attainment of Aboriginal and Torres Strait Islander students is often presented within a deficit view. The need for Aboriginal and Torres Strait Islander researchers to challenge the societal norms is necessary to contribute to the struggle for self-determination. This paper presents a theoretical and methodological approach that has enabled one researcher to speak back to the deficit discourses. Exemplification of how Indigenous Critical Discourse Analysis (in: Hogarth, Addressing the rights of Indigenous peoples’ in education: A critical analysis of Indigenous education policy, Queensland University of Technology, Brisbane, 2016) identifies the power of language to maintain the inequitable positioning of Aboriginal and Torres Strait Islander peoples within Australian society is provided. Particular focus is placed on the Aboriginal and Torres Strait Islander Education Action Plan 2010–2014 (in: MCEECDYA, Aboriginal and Torres Strait Islander Education Action Plan (2010–2014), 2011) and how policy discourses ignore the historical, political, cultural and social factors that influence the engagement and participation of Indigenous peoples in education today. The paper argues for the need to personalise methodological approaches to present the standpoint of the researcher and, in turn, deepens their advocacy for addressing the phenomenon. In turn, the paper presents the need to build on existing Indigenous research frameworks to continue advocating for the position of Indigenous research methodologies within the Western institution.  相似文献   

3.
This paper focuses on differences between the underlying principles of Western science and the knowledges and wisdoms of Indigenous peoples in such places as Australia, Southeast Asia, Africa, and Central and South America. It notes changing phases in the approaches to Indigenous Wisdoms and knowledges, and highlights the shifts from appropriation to appreciation and then accommodation. Nevertheless, major tensions remain, both within and between Western science and Indigenous knowledges and appreciations. This creates challenges for institutions of higher education, as well as for other bodies.  相似文献   

4.
This paper focuses on differences between the underlying principles of Western science and the knowledges and wisdoms of Indigenous peoples in such places as Australia, Southeast Asia, Africa, and Central and South America. It notes changing phases in the approaches to Indigenous Wisdoms and knowledges, and highlights the shifts from appropriation to appreciation and then accommodation. Nevertheless, major tensions remain, both within and between Western science and Indigenous knowledges and appreciations. This creates challenges for institutions of higher education, as well as for other bodies.  相似文献   

5.
Historians of education wanting to develop culturally responsive historiographies of Indigenous communities should move beyond a reliance on government and church policy documents – with some variegations of testimony from residential school survivors. The unique circumstances of colonisation that were forged by national/settler policies should be investigated in tandem with a traditional knowledge of local meanings of time, landscape and mythos. This work examines the differences in Canadian and American schooling policies – notably the residential schools – from the experiences of the Coast Salish who are a transnational people with a transcendent discernment of their traditional territory bisected by the Canada–US border. Nation-state borders have produced impediments for Indigenous peoples and conceptual problems for historians. This paper, drawing on secondary and primary source documents, oral history recordings and conversations with Coast Salish community members, compares the cross-border educational experiences of the region with suggestions for more place-based historiographies of Indigenous education.  相似文献   

6.
ABSTRACT

This paper examines the dominant knowledge construction in Canadian public schools. Using the grounded theory approach, thirty-six Chinese Canadian youths and young adults were interviewed in Alberta. Drawing on critical, anticolonial and Bourdieusian perspectives, I argue that some teachers’ racialised habitus and biased knowledge constructions devalued the indigenous knowledges that immigrant youth bring to the classroom. Moreover, they reproduced anti-immigrant discourses and reinforced racial hierarchies in Canadian society. As a consequence, they negatively affect the identity construction of immigrant descendants and undermine their attempts to negotiate a sense of belonging in Canada. I argue that decolonising dominant knowledge constructions requires challenging teachers’ racialised habitus in teaching and their interactions with immigrant students.  相似文献   

7.
The introduction of spaces that encouraged the participation of Aboriginal and Torres Strait Islander peoples in higher education became a reality in the early 1980s. Since then, Aboriginal and Torres Strait Islander educators and leaders have worked tirelessly to find their ‘fit’ within the Western academy, which continues to impose a colonial, Western educative framework onto Aboriginal and Torres Strait Islander peoples. More recently, universities are attempting to move towards a ‘whole of university’ approach to Aboriginal and Torres Strait Islander higher education. To achieve such a major shift across the academy, Indigenous values, perspectives and knowledges need to be acknowledged as a strong contributor to the environments of universities in all core areas: student engagement, learning and teaching, research and workforce. In a move to achieving a ‘whole of university’ approach which revolves around Aboriginal culture and knowledges, the Wollotuka Institute at the University of Newcastle developed a set of cultural standards, as part of an international accreditation process, to guide a culturally affirming environment for Aboriginal and Torres Strait Islander students and staff. This environment acknowledges the unique cultural values and perspectives of Aboriginal and Torres Strait Islander peoples. In this paper, the authors explore, from an Indigenous Standpoint, the creation of a university environment that privileges Aboriginal values, principles, knowledges and perspectives. The paper exposes how traditional Aboriginal Songlines, particularly in Aboriginal education, were disrupted, and how the creation and emergence of a contemporary environment of Aboriginal educational and cultural affirmation works towards the re-emergence of Songlines within higher education.  相似文献   

8.
We discuss the recent reworking of Murdoch University's Australian Indigenous Studies major. For the discipline to realise its charter of decolonising knowledges about Indigenous peoples, it is necessary to move Indigenous Studies beyond the standard reversalist and unsustainable tropes that valorise romanticised notions of Indigeneity and Indigenous knowledges and pedagogies over those of a demonised ‘western’ other. Drawing on Martin Nakata's contribution to scholarship on the future of Indigenous Studies, we argue that his problematisation of the cultural interface provides a discipline-based rationale for working beyond the Indigenous–western binary, and that his notion of standpoints encourages the ongoing production of diverse, historically and politically informed scholarship, while preparing students to enter the workforce with a contemporary, ethically sophisticated grasp of Indigenous and non-Indigenous relations, which is consistent with the decolonial goals of the discipline.  相似文献   

9.
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11.
In this article we analyze discourses of ‘diversity’ in colleges of education in Chile. We contend that the use of discourses of diversity, as reproducing the separation between mainstream subjectivities and those uncontained by the category of normal, is one of the ways universities align themselves with the rules of a democratic society, based on ideas of multicultural understandings and tolerant communities proliferated by inter-governmental institutions such as the Organization for Economic Cooperation and Development (OECD) and others. Our interest is to question the marginalization of cultural politics through the intensification of these discourses. At the same time, we explore the relations between the advancement of neutral discourses of difference and the value-free practices expressed in neoliberal educational agendas. We use discourse analysis to read interviews with future teachers. We understand students’ narratives as perpetuating normative ways of thinking and legitimating those knowledges promoted by institutional curricula.  相似文献   

12.
This paper is an invitation critically to engage in the discussion of ‘Indigenous knowledges’ and the implication for academic decolonization. Among the issues raised are questions of the definition and operationalization of Indigenous knowledges and the challenges of pursuing such knowledge in the Western academy. The paper draws attention to some of the nuances, contradictions and contestations in affirming the place of Indigenous knowledges in the academy. It is pointed out that Indigenous knowledges do not ‘sit in pristine fashion’ outside of the effects of other knowledges. In particular, the paper brings new and complex readings to the term ‘Indigenous’, maintaining that different bodies of knowledge continually influence each other to show the dynamism of all knowledge systems. It is argued that when located in the Euro-American educational contexts, Indigenous knowledges can be fundamentally experientially based, non-universal, holistic and relational knowledges of ‘resistance’. In the discussion, the paper interrogates the notions of tradition, authenticity, orality and the assertion of Indigenous identity as crucial to the educational and political project of affirming Indigenous knowledges.  相似文献   

13.
This paper provides insights into non-Indigenous teachers’ efforts to engage proactively and productively with students to enhance their learning in a predominantly Indigenous community in northern Queensland, Australia. Drawing upon notions of ‘funds of knowledge’, forms of capital as part of community cultural wealth, Critical Race Theory, and ‘whiteness’ studies, the research explores and challenges how white teachers draw upon community as a form of ‘capital’ to enable them to foster their students’ learning. These efforts to ‘capitalise’ on community reveal the school as a site of struggle for genuinely inclusive educational practices. These struggles were evident in: teachers' and school administrators’ ostensive care about their students but struggles to translate this into robust expectations as part of a genuinely inclusive curriculum; the cultivation of social and cultural capital to learn about the nature of the communities in which teachers worked but a tendency to deploy such knowledges for more instrumentalist reasons as part of their engagement with both the ‘official’ curriculum and Indigenous students; and, a desire and capacity to develop connections between community cultural capital and more dominant forms of capital but in ways which do not adequately foreground Indigenous epistemologies as curriculum. The research reveals teachers’ efforts to develop understandings of community cultural wealth and the funds of knowledge within communities, but also how their understandings were partial and proximal, and how subsequent social and teaching practices tended to instrumentalise Indigenous perspectives and insights.  相似文献   

14.
Rural Japanese women have been overlooked or misrepresented in the academic and nationalist discourses on Japanese women. Using an anti‐colonial feminist framework, I advocate that centring discussions on Indigenous knowledges will help fill this gap based on the belief that Indigenous‐knowledge framework is a tool to show the agency of the ‘colonized’. In this paper, I attempt to answer the following question: What is the role of Indigenous knowledges in the context of rural Japanese women? I first discuss my epistemological approach by exploring the notion of Indigenous knowledges and my location within it. This process led me to employ autoethnography as the central methodology of this paper. Second, in order to better situate rural Japanese women, I look at Japanese history, especially the Meiji period (1868–1912) when Westernization began to exert a major influence on the Japanese nationalist movement via its control over knowledges carried by rural Japanese women. Third, in order for me to reclaim these subjugated Indigenous knowledges, I introduce my lived experience through autoethnography as a starting point to explore the possibilities that lie in the Indigenous‐knowledge framework. Fourth, I further discuss the interlocking nature of the issues surrounding nationalism, representation, knowledge production and identity emerging from the discussion on rural Japanese women and my reflexive text. This leads us to an assessment of how an Indigenous‐knowledge framework may shift discussions/perceptions of rural Japanese women in particular. Lastly, I conclude by noting the potential implications and applications of further research on this topic in other parts of the world.  相似文献   

15.
While Australian higher education agendas and literature prioritise Indigenous knowledges and perspectives across policy, curriculum and pedagogy, enacting this in practice remains problematic and contentious. Often the result is the inclusion of simplified Indigenous knowledges, rather than sustained engagement with and embedding of multiple and ‘messy’ ontological and epistemological positions. This paper explores ways of engaging with this ‘messiness’. Taking messiness as a focal point within our own context of teacher education at a regional university, this agenda and tension inform an ongoing dialogue about ways of assuring a conscious approach to cultural sustainability to embed, value and foreground Indigenous knowledges and ways of being and doing in curriculum. This endeavour can be conceptualised as a heuristic project, an ongoing conversation in response to multiple stimuli rather than a fixed endpoint or framework. In response to this exploration, this paper presents the stimuli for our conversation: situated, plural and reflexive knowledges that work together in inherently relational ways to nourish the cultural sustainability of Indigenous knowledges.  相似文献   

16.
This article is a response to Kassam, Avery, and Ruelle’s insights as presented in this forum on rural science education. Topics considered include troubling the urban/rural divide in the context of Indigenous knowledge and expanding to include the common Canadian notion of the “remote”, a designation rooted in our national colonial narrative for the mythic, typically northern, wilderness sparsely inhabited by primarily Indigenous peoples. These concepts are further considered through exploration of Indigenous and allied ecological activism in Canada and the United States related to the proposed Northern Gateway and Keystone XL pipelines. This discussion concludes with an argument for the inherent pedagogical opportunity presented by such cases for contemporary educators to engage students in consideration of wicked problems, geographically rooted cognitive diversity, and the legal, economic, ecological, and cultural underpinnings and ramifications of the current events prominent in their home communities and abroad.  相似文献   

17.

In this article Grande argues that American Indian intellectualism and its central concerns - sovereignty and self-determination - have been ignored, obscured, and impeded by dominant modes of educational theory. More specifically, she argues that current obsessions with identity theory and formation work to deny the critical difference of American Indians as tribal peoples of distinct nations with sovereign status and treaty rights. Dominant modes of identity theory, thus, work to obscure the real sources of oppression of Indigenous peoples, substituting radical social transformation with a politics of representation. In working to address the inner contradictions between dominant modes of identity theory and American Indian tribal subjectivity, Grande employs the use of narrative, examining the text of her own identity formation through the lenses of differing modes of identity theory, namely essentialist, postmodern, and critical identity theories. She analyzes the potential of each theory to produce transformative knowledge and inform the discourse on American Indian identity and intellectualism. The author ends with a discussion of the need for a critical Indigenous theory of tribal identity and liberation, for a collectivity of critique that ultimately forms the foundation for a new Red Pedagogy.  相似文献   

18.
From Aboriginal Australian perspectives and experiences, Aunty Judi Wickes and Marnee Shay bring a cross-generational, critical race analysis of Aboriginal identities and how they are implicated in the schooling experiences of Aboriginal young people. Using autoethnography, Aunty Judi and Marnee discuss their educational experiences in the Australian education systems from primary schooling experiences to university settings. These narratives bring forth the dominant discourses that continue to subjugate and subordinate Aboriginal Australians and Aboriginal Australian identities in Education settings. The paper distinguishes the narratives of two Aboriginal women and how on-going colonial and racialised constructions of Aboriginal identity continue to impact upon the educational experiences of Aboriginal peoples and consequently the engagement of Aboriginal young people in school settings. Moreover, we will use the process of critical self-reflection to re-imagine educational approaches to reconstruct our own experiences and consider what changes might improve the outcomes of Indigenous young people for future generations.  相似文献   

19.
In this paper I respond to Ajay Sharma’s Portrait of a Science Teacher as a Bricoleur: A case study from India, by speaking to two aspects of the bricoleur: the subject and the discursive in relation to pedagogic perspective. I highlight that our subjectivities are negotiated based on the desires of the similar and competing discourses we are exposed to, and the political powers they hold in society. As (science) teachers we modify our practices based upon our own internal arbitrations with discourses. I agree with Sharma that as teachers we are discursively produced, however, I suggest that what is missing in the discussion of his paper is the historically socially constructed nature of science or science education itself. I advocate that science education is not neutral, objective or unproblematic. Building on Gill and Levidow’s (Anti-racist science teaching, 1987) critique, it is precisely because we are socially constructed by the dominant hegemonic science education discourse that we rarely articulate the underlying political or economic priorities of science; science’s appropriation of other cultural ways of knowing; the way science theory has been, or is used to justify the oppression of peoples for political gain; the central role science and technology play in the defensive, economic and political agendas of nations and multinational corporations who fund science; the historical, and contemporary role science plays in rationalizing an exploitative ideological perspective towards the more-than-human world and the natural environment; and finally, the alienating effect science has on students when used as a ranking and sorting mechanism by educational systems. Therefore, we need to do what Mr. Raghuvanshi could not imagine: we need to destabilize the foundations of science education by questioning inherent structural and ideological inequities.
Alison SammelEmail:
Alison Sammel   received her doctorate in 2005 for a study that used critical theory and feminist poststructuralism to analyse how five science teachers believed they incorporated critical forms of pedagogy in their high school science classrooms. Intrigued by the social construction of the ‘Western science teacher’ she continues to explore the teaching and learning of Science through the lens of feminist poststructuralism. Alison currently teaches at the School of Education and Professional Studies at Griffith University on the Gold Coast and researches in the fields of Science and Anti-oppressive pedagogies. Prior to her employment at Griffith University, Alison was employed as the Chair of Science Education at the University of Regina, Saskatchewan, Canada. It was here she began working with local Indigenous communities to authentically incorporate Indigenous Ways of Knowing into Science Education.  相似文献   

20.
In the past decade, US==A reforms discourses link strategies of professionalizing teaching with pedagogical research practices. This article explores the different reform practices as the effects of power. It focuses on educational policy and research as governing through the reasoning inscribed in the knowledge generated for action and participation. Political rationalities are inscribed in pedagogy as “a culture of redemption. Pedagogy is to save the child for society and to rescue society through the child. The saving of the child embodies norms about social/cultural progress that makes the science/scientist as the prophet.

The first section examines turn of the 20th century USA practices to professionalize the teacher and redefine pedagogy. Pedagogy embodies a concept of progress that revisions the child from a religious entity beholden to God to one that embodies certain collective social norms related to political rationalities. The child is to be a self‐motivated participant in a liberal democracy. The teacher is also revisioned as a redemptive agent but now in the worldly name of progress and a populism. Professional knowledge is interpellated in service of a liberal democratic ideal.

The second section focuses on the revisioning of the redemptive culture in contemporary USA educational science and reform discourses. Examining two seemingly different ideological discursive practices ‐‐ a state‐sponsored discourse of “systemic school reform” and a “post‐modern” critical pedagogy ‐‐ the author argues that similar redemptive images of progress, expert‐knowledge and populism are utilized. The redemptive discourses focus on the teacher fand child) who participates, collaborates, and constructs (makes) knowledge within a “community” rather than as a participant in social, collective norms. As with the redemption at the turn of the century, contemporary educational sciences inscribe principles of order that relate to changes in the governing systems for constructing individuality, but these systems are different from those produced at the end of the century.  相似文献   

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