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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
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随着加拿大土著人传统教育形式日益被现代化、正规化的教育所取代,土著人面临着新的挑战,即如何在白人主流文化的强势影响下,一方面保留和继承传统文化所赋予的智慧和生存能力,另一方面尽快适应现代社会的发展需求,掌握各种现代化手段以融入主流社会生活得更好。为了进行土著教育改革,加拿大政府和土著人本身都进行了尝试和努力,共同探索适合土著人特点的教育模式和内容,以满足土著人掌控自己命运的愿望。 相似文献
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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
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胡焕龙 《海南师范大学学报(社会科学版)》2010,23(5):55-60
周作人对日本文化的考察与研究的宗旨,就是力图超越现实民族矛盾,促进两个民族的互相了解,以期实现互相友好、互相提携的愿望;克服文化沙文主义和民族沙文主义偏见,互相尊重,则是两国人民乃至东亚各国之间真正实现互相理解与友好的基本原则。在研究路径上,他抓住日本神道教这一固有民族文化传统,从日本人民的日常生活方式、情感方式、民风民俗角度深刻认识、理解日本民族,充分肯定日本文化传统的独特性,这对于今天中日两国的文化互读与交流,仍具有着非常重要的启示意义。 相似文献
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Melitta Hogarth 《The Australian Educational Researcher》2017,44(1):21-34
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
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This article explores some aspects of the role of race and gender in shaping women postgraduate students' experience of intercultural study. It focuses on various social and cultural aspects of their sojourn. These were suggested by data from two small pilot research projects investigating the experiences of two cohorts of international women postgraduate students, the one studying in an Australian university and the other, a Canadian. The authors focus particularly on the intersections between the students' representation of themselves as women and the way they see themselves represented by their host cultures. In other words, they are interested in the students' understandings of themselves as 'other', and how this impacts on their representations of 'self'. The authors suggest that these representations reflect a process of negotiation of identity that occurs in what they call the globalising university 'contact zone'. The concept of contact zones derives from post-colonial theory. A further goal of this article, then, is to examine how such data appear when viewed from a post-colonial perspective. 相似文献
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Recognizing that students of color often do not achieve as well as their White counterparts, the authors of this article acknowledged the need for preservice teachers to study racial and cultural issues as they relate to teaching in diverse classrooms. For four months prior to the beginning of the course that the authors would co-teach, they systematically read multiple articles and book chapters about racial and cultural issues in schools and met weekly to discuss, from their own perspectives and experiences, their reactions to the readings. Simultaneously, they considered emerging possibilities for a course curriculum where preservice teachers would explore issues important to what they called creating culturally celebratory pedagogy and classrooms. The authors, a Black faculty member and a White faculty member in a teacher education program, share key questions that emerged from their readings and discussions, describe four major components they integrated into the course curriculum, and present assignments that may reduce preservice teachers' deficit knowledge and thinking about racial and cultural issues in classrooms and schools. The authors also consider students' initial reactions to the course content and what the students' reactions might mean for the structure and restructure of the course. 相似文献
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Financial literacy education (FLE) continues to gain momentum on a global scale. FLE is often described as essential learning for all citizens, despite the bulk of initiatives outside the compulsory school classrooms focussed on educating economically disadvantaged individuals. Informed by Indigenous ways of knowing, being and doing a critical discourse analysis of FLE facilitators resources used in train-the-trainer workshops in/for a Canadian Aboriginal community was conducted to identify dominant discourses. An uncomfortable space was uncovered as the ubiquitous focus on individual wealth accumulation contradicted Indigenous ways of knowing, being and doing, underscoring the challenges of embedding Indigenous epistemologies in highly institutionalised charitable organisations’ attempts to help Indigenous (and non-Indigenous) peoples in poverty. Although this research is based on a Canadian program, the explosion of FLE as a “solution” to collective problems such as poverty lends itself to other—including Australian—contexts. 相似文献
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Peter Rawlins Sally Hansen Lone Jorgensen 《Journal of educational administration and history》2011,43(2):165-179
Managers and personnel within tertiary institutions colonised by neo‐liberal ministrations and buffeted by the winds of a ‘change culture’ formed within the philosophical shifts of the last century can be considered in terms of ‘immigrants’ or ‘refugees’ within this new territory. The case story of this article is set in a college of education newly situated within a traditional university culture. Superimposed on that scenario is an ontology shift from academia to a neo‐liberal business model. The article considers how people, enculturated with an already established socio‐cultural paradigm where research, collegiality, democracy and the concept of academic freedom predominate, are challenged to reform their epistemologies to fit the definition of the new culture. The article is a theory‐based, qualitative report of a case study using anthropological parameters and terminology of cultures and culture change to map the impact of the change process on the epistemologies of people involved in claiming the post‐colonial space. 相似文献
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Dwayne Donald 《International journal of qualitative studies in education》2013,26(5):533-555
This paper is a report on the theoretical origins of a decolonizing research sensibility called Indigenous Métissage. This research praxis emerged parallel to personal and ongoing inquiries into historic and current relations connecting Aboriginal peoples and Canadians in the place now called Canada. I frame the colonial frontier origins of these relations – and the logics that tend to inform them – as conceptual problems that require rethinking on more ethically relational terms. Although a postcolonial cultural theory called métissage offers helpful insights towards this challenge, I argue that the postcolonial emphasis on hybridity fails to acknowledge Indigenous subjectivity in ethical ways. Instead, I present an indigenized form of métissage focused on rereading and reframing Aboriginal and Canadian relations and informed by Indigenous notions of place. Doing Indigenous Métissage requires hermeneutic imagination directed towards the telling of a story that belies colonial frontier logics and fosters decolonizing. 相似文献
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Neil Harrison Susan Page Michelle Finneran 《The Australian Educational Researcher》2013,40(3):339-351
This paper maps ethical and epistemological issues around attempts by a university to negotiate with the traditional custodians of the Sydney basin, the Darug, to facilitate the intergenerational transmission of knowledge within their community, and through the university curriculum. The theory and practice of research raised some important methodological questions about what constitutes knowledge in Aboriginal and western contexts. The project brought us to reflect upon the epistemological basis of our research to consider whether it was history, ethnography, cultural resource management or memory work. As we worked through these issues during the process of consultation and negotiation with Senior Darug, the inquiry began to focus on how a university can acknowledge a commitment to its community. Such a commitment for a university must be built around attentiveness and respect, rather than an epistemology of control. We find that respecting the power structures and organisation of an Aboriginal community is a crucial step for a university in performing such a commitment. Respect for the established power relations in these communities constitutes the very basis of a generative methodology. 相似文献
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通过对苏州地区文理科不同专业500名大学生进行问卷调查,发现当今大学生对东西方传统节日有一定认知,探略东西方节日的文化姿彩,有助于解析全球化和本土化二元共存背景下跨文化交际的现实意义。 相似文献
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Promoting student epistemological development is seen as a goal of higher education. Further, the epistemological beliefs of instructors have been shown to affect their teaching beliefs and behaviors. Some argue that only when instructors are epistemologically advanced will they be able to engage in pedagogical activities that encourage student epistemological development. This study examines the impact of the design of constructivist learning environments on university instructors’ epistemological belief systems. Constructivist learning environments are technology-based environments that present learners with authentic problems, that are supported by cases similar to the problem being posed, and learning-support strategies such as modeling, coaching, and scaffolding. Instructors’ epistemologies might be impacted by engaging in constructivist learning environment design because the process requires instructors to think about their discipline in non-traditional ways. Results of this qualitative inquiry suggests that instructors who are in a zone of ‘readiness’ for intellectual growth could experience epistemological growth from this experience. 相似文献
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The purpose of this study was to understand what personal epistemologies and science teaching goals preservice secondary science teachers of a teacher education program in the USA bring with them to their learning to teach and how they translate such beliefs into actions. A set of essay questions, developed through a pilot study, was used to identify preservice teachers’ personal epistemologies and teaching goals at the beginning of science methods instruction. Classroom observation reports, video recorded teaching episodes, lesson plans and self-video reflections were collected to identify connections between their epistemologies, teaching goals, and practice of teaching. Relational and ontological dimensions of epistemological beliefs were found to be useful for understanding preservice teachers’ personal epistemologies and teaching practices. The data suggests that the participants’ espoused teaching goals were relevant to their personal epistemologies when differentiating naïve personal epistemologies from the sophisticated, and their emerging teaching practices demonstrated shifts in personal epistemologies and potential for further development in teaching practices. Findings indicate sources of how teaching practices are shaped. Implications for teacher education include needs for addressing ways to deal with teaching constraints for constructivist teaching approaches, collaboration with content course instructors, critical reflection on field experience, and developing induction programs that support continuing development of emerging teaching practices. 相似文献
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The purpose of the paper was to investigate (a) similarities and differences in cultural perspectives, self-concept, and school motivation between Aboriginal and non-Aboriginal Australian students; and (b) the relative influences of self-concept, motivation, and cultural perspectives on academic engagement. Data were collected from Aboriginal and non-Aboriginal students in Years 3 to 6 from 52 primary schools in metropolitan Sydney (N = 1745). Students completed a questionnaire asking about three cultural perspective factors (Aboriginal perspective, cultural diversity, and cultural identity), school self-concept, two motivation factors (a mastery approach goal and a performance approach goal), and a behavioral outcome (academic engagement). Results indicated that Aboriginal students were higher in all three cultural perspectives, but did not differ much from non-Aboriginal students in school self-concept, motivation, and academic engagement. For both groups cultural diversity, cultural identity, school self-concept, and a mastery approach goal orientation were positive predictors of academic engagement. A performance approach goal orientation was not a significant predictor of engagement but higher SES and being female were positive predictors. The findings suggest that teachers should understand the importance of promoting a positive sense of culture in the classroom to better engage students. 相似文献
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John Oxenham 《Higher Education》1980,9(6):643-655
In developing countries, universities have been criticised on many grounds: excessive capital and recurrent costs, grave social opportunity costs, forms of regressive taxation, social divisiveness, failure to produce the right kind of manpower to promote social and economic development, failure to advance science and technology. Despite these charges, university enrolments continue to expand.The main explanation seems to be the assumption that there is no alternative to the university as the sole effective producer of high level manpower, whether through directly professional studies or through courses in the social sciences and humanities. This article questions the pedagogical bases of both forms of study as preparations of manpower for employment. Pre-career professional studies appear to be an unsatisfactory compromise between the traditional idea of a university and the particular needs of professional apprenticeship. With the social sciences and humanities, the transferability of disciplinary skills to forms of employment only tangentially related to them appears uncertain.Although the function of manpower development may be inappropriate to the universities, it in fact dominates their existence and underdevelops their other roles as centres of research, scholarship and cultural development. Indeed, universities seem to be losing these distinguishing characteristics to special institutes, which devote themselves primarily to research and only at will to teaching. By undertaking to do what they can only do badly and consequently failing to do what they might do well, universities in developing countries may constitute frauds upon their peoples. 相似文献
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In this new era in tertiary education in Australia, the opportunity exists not only to meet the needs of Aboriginal and Torres Strait Islander students and thus redress low access and participation rates, but also to build a system that privileges Aboriginal and Torres Strait Islander knowledges and ways of learning. To be able to do such a thing would require a shared vision and approach from within the institution and across the academy. In Australia, there is one tertiary education provider with the experience and expertise to be able to develop such an approach – Batchelor Institute of Indigenous Tertiary Education (BIITE). BIITE has been engaged in the post-secondary education of Aboriginal and Torres Strait Islander peoples for over 40 years, evolving from a small vocational programme to become a dual sector provider with over 2700 students from across Australia (BIITE, 2011, p. 21). BIITE's philosophy of adult education is that of both-ways, which has been built from knowledge shared by Aboriginal peoples in the Northern Territory. The methodology presented in this paper extends the both-ways philosophy into a generative framework that has applicability in the many different contexts of Aboriginal and Torres Strait Islander tertiary education in Australia. It is our intention to generate a broader discussion about this opportunity in tertiary education and shift the discourse from inclusion of Aboriginal and Torres Strait Islander students to recognising the knowledges and ways of learning of the first peoples of this land as a strong foundation for the entire nation's learning. 相似文献
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Online learning has become a conventional term and practice in Australian higher education, yet cultural inclusivity for Indigenous (Indigenous for the purposes of this paper refers to Australian Aboriginal and Torres Strait Islander peoples) students is insufficiently reflected in learning management system (LMS) policies and design. This study aims to explore culturally inclusive learning entrenched in Australian university policies on and practices of LMS by applying Indigenous holistic pedagogical values in LMS design. Based on a literature review, we articulate four dimensions: communication, collaboration, community and interculturality for culturally inclusive learning in an online learning environment. By using the dimensions, we critically review policies (n?=?10) and LMS sites (n?=?50). In this review, we argue that there are contrasts of individually heterogeneous and collectively homogeneous approaches, self-focused and community-driven pedagogy, and task-oriented and relational learning. Significantly, the review results indicate that Indigenous holistic pedagogies have a metaphysical strength to be the ontological foundation for cultural inclusivity. 相似文献