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1.
J. Célèste Kee 《Educational Studies A Journal of the American Educational Studies Association》2019,55(1):89-103
Using several case studies drawn from Freire’s cultural context and contemporary Canadian Indigenous resistance movements, this article questions whether a Freirean approach to critical literacy can work with Indigenous literacy needs without reproducing colonial power structures. It also seeks to examine current scholarship in the literacy education of Maritime Aboriginal people in Canada and to illustrate the need for critical pedagogies honoring multiple cultural literacies and ways of knowing among Indigenous youth. 相似文献
2.
The context of this paper is a strategy at a large Australian university that involves embedding a new graduate quality ‘cultural competence’ and lifting the profile of Aboriginal and Torres Strait Islander cultures, experiences and histories. It has been argued that the inclusion of Indigenous knowledges is essential for the decolonisation of our higher education institutions. Decolonisation involves removing the barriers that have silenced non-Western voices in our ‘multi-cultural’ higher education system and combatting the epistemic injustices of a system dominated by Western thought. In this paper, we suggest that our university’s suite of graduate qualities can provide a locus for work at the cultural interface between Indigenous and non-Indigenous knowledges. While these qualities may be firmly embedded within Western ways of knowing, being and doing, they can nonetheless be used to interrogate and revisit Western disciplinary knowledge construction and pedagogy so as to help bring about institutional change. 相似文献
3.
Sandra Wooltorton Len Collard Pierre Horwitz Anne Poelina David Palmer 《Environmental Education Research》2020,26(7):917-934
AbstractBuilding on a methodology of Cooperative Inquiry, the outcomes of five interconnected place-based learning projects from Australia are synthesised and elaborated in this paper. The methodology can facilitate the everyday living and sharing of an Earth-based consciousness: one that enriches Transformative Sustainability Education (TSE) through recognising meanings and stories in landscape, and celebrates Indigenous ways of knowing, being and doing. Indigenous-led environmental education is shown to link with one of the longest continuous environmental education systems in the world and it is contended that because of its ongoing history, environmental education carries a cultural obligation. In Australia, every landscape is Indigenous and storied, and all Australians have an inherent right to learn that joy in place, along with the responsibility to care for it. Teaching and learning a relationship with place as family, is one way that environmental education can lead that campaign. This place-based methodology is a lifetime commitment involving everyday actions for change, a whole-of-education dedication. 相似文献
4.
Melissa Twance 《Environmental Education Research》2019,25(9):1319-1333
AbstractIndigenous peoples have long called for education that supports self-determination, counters colonial practices, and values our cultural identity and pride as Indigenous peoples. In recent years, Land education has emerged as a form of decolonial praxis that necessarily privileges Indigenous ontologies and epistemologies and engages in critiques of settler-colonialism. Informed by this theoretical framework and using Indigenous storywork methodology, this study focused on the perspectives of six Anishinaabe Elders on mazinaabikiniganan (commonly known as pictographs) at Agawa Rock, now part of Lake Superior Provincial Park in Ontario, Canada. Revealing ways of knowing and being that are intimately connected to Land and place, the pedagogical potential of mazinaabikiniganan as a form of Land education is discussed. 相似文献
5.
ABSTRACT This research project examines experiences at the University of Winnipeg in facilitating land-based pedagogical (LBP) courses to ascertain the potential of land-based learning in strengthening students’ connection with Indigenous ways of knowing in Manitoba. The overarching aim of the research was to create empirical support for building bridges among the pedagogical approaches of land-based learning, two-eyed seeing, and transformative learning as a strategy for promoting transformative third space through land-based education programs. Transformative third space is utilized to conceptualize the process of weaving together Indigenous knowledges and academic knowledge to encourage intercultural dialogue and perceptual shifts in students’ understanding of Indigenous ways of knowing. 相似文献
6.
Filiberto Barajas-López 《Equity & Excellence in Education》2018,51(1):7-20
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. 相似文献
7.
Helen J. Augare Dominique M. Davíd-Chavez Frederick I. Groenke Melissa Little Plume-Weatherwax Lisa Lone Fight Gene Meier Helene Quiver-Gaddie Elvin Returns From Scout Bonnie Sachatello-Sawyer Nate St. Pierre Shelly Valdez Rachel Wippert 《Cultural Studies of Science Education》2017,12(2):227-253
Native Science Field Centers (NSFCs) were created to engage youth and adults in environmental science activities through the integration of traditional Native ways of knowing (understanding about the natural world based on centuries of observation including philosophy, worldview, cosmology, and belief systems of Indigenous peoples), Native languages, and Western science concepts. This paper focuses on the Blackfeet Native Science Field Center, the Lakota Native Science Field Center, and the Wind River Native Science Field Center. One of the long-term, overarching goals of these NSFCs was to stimulate the interest of Native American students in ways that encouraged them to pursue academic and career paths in science, technology, engineering, and mathematics (STEM) fields. A great deal can be learned from the experiences of the NSFCs in terms of effective educational strategies, as well as advantages and challenges in blending Native ways of knowing and Western scientific knowledge in an informal science education setting. Hopa Mountain—a Bozeman, Montana-based nonprofit—partnered with the Blackfeet Community College on the Blackfeet Reservation, Fremont County School District #21 on the Wind River Reservation, and Oglala Lakota College on the Pine Ridge Reservation to cooperatively establish the Native Science Field Centers. This paper presents a profile of each NSFC and highlights their program components and accomplishments. 相似文献
8.
Elizabeth Mack Helen Augare Linda Different Cloud-Jones Dominique Davíd Helene Quiver Gaddie Rose E. Honey Angayuqaq O. Kawagley Melissa Little Plume-Weatherwax Lisa Lone Fight Gene Meier Tachini Pete James Rattling Leaf Elvin Returns From Scout Bonnie Sachatello-Sawyer Hi’ilani Shibata Shelly Valdez Rachel Wippert 《Cultural Studies of Science Education》2012,7(1):49-70
There are a growing number of informal science education (ISE) programs in Native communities that engage youth in science education and that are grounded in Native ways of knowing. There is also a growing body of research focusing on the relationship between culture, traditional knowledge, and science education. However, there is little research documenting how these programs are being developed and the ways in which culture and Western science are incorporated into the activities. This study outlines effective practices for using Native ways of knowing to strengthen ISE programs. These effective practices may also be used to promote change in formal education. The authors combine an overview of current research in informal science education with personal interviews with educators engaged in ISE programs offered to youth both on and off tribal reservations as well as experts in Indigenous education. Participating individuals and programs included Native communities across the United States, including Alaska and Hawai??i. Keeping in mind that each community is unique, ISE programs that are grounded in Native ways of knowing will benefit by utilizing the effective practices outlined here as a guide for starting or strengthening existing ISE programs relevant to the needs of their communities. 相似文献
9.
Financial literacy education (FLE) typically focuses on teaching skills and capabilities that promote individual wealth accumulation—for example, the importance of working, budgeting and saving. In this article, we argue the need to move from an individual wealth accumulation focus in FLE to a praxis approach to FLE. We outline the shortcomings of the conventional approach to FLE and develop a conceptual framework for a praxis approach to FLE. We view praxis as the moral, ethical and caring aspect of teaching. Using the conceptual framework, we argue that a praxis approach to FLE includes full attention to: how financial decision-making affects others and self; acknowledging that some life decisions are not financially rewarding; understanding that improving financial mathematics skills and capabilities may not equate to an increase in income; how SES affects an individual’s ability to save and maintain long-term saving; and the ways in which gender, culture, values, psychological state, socioeconomic class and ethics shape identity and their impact on financial decision-making. 相似文献
10.
In the midst of the global Covid-19 pandemic, educators are invited to pause and reconsider the legacies this crisis will leave for future generations. What lessons do we take forward in a post-Covid-19 curriculum? This article contemplates the value of Indigenous resilience, innovation, and adaptation in times of crisis—“In(di)genuity”, if you will—and considers its implications on Indigenous knowledge and the curricular discourse more broadly. Despite encouraging developments in Indigenous education since the Truth and Reconciliation Commission, a settler historical consciousness continues to pervade the modern discourse of Indigenous education, insofar as Indigenous knowledge is often perceived as outdated, irrelevant, or inferior to Western knowledge systems. This problematic misconception ignores the resilience, innovation, and adaptation that Indigenous peoples have demonstrated in the face of historical crises. This article offers an Indigenous perspective on crisis, grief, and renewal in the context of Covid-19 and advocates for the renewal of the Canadian curricular landscape.
相似文献11.
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
12.
This article explores Vanessa Anthony-Stevens and Sammy Matsaw’s paper “The productive uncertainty of Indigenous and decolonizing methodologies in the preparation of interdisciplinary STEM researchers”. That paper reports on a small qualitative study on how STEM students in the field of natural resources management react to the inclusion of Indigenous ways of knowing in their interdisciplinary research methodologies course. The authors are engaging contested intersections of knowledge that are notoriously difficult to negotiate. I argue that the inclusion of Indigenous ‘ways of knowing’ into the water resource management curriculum is based on Morgan’s (in: McKinley, Smith (eds) Handbook of indigenous education, Springer, Singapore, pp 111–128, 2019. https://doi.org/10.1007/978-981-10-3899-0) idea of the ‘guest paradigm’. At the same time, and in contrast, I also argue that the inclusion of Indigenous knowledge in the curriculum cannot just occur in the classroom but needs to be considered at an institutional and individual level as well. The project should be seen as a small step within a wider Indigenous agenda of decolonizing the Eurocentric curriculum.
相似文献13.
Eta Varani-Norton 《Sex education》2014,14(6):692-706
A Family Life Education (FLE) curriculum was introduced in Fiji schools in 2010 in response to concern about increasing teenage pregnancies and young people's vulnerability to sexually transmitted infections and other health and social problems. However, conservative and suspicious parental attitudes towards FLE have been an obstacle. The need for an educational programme for parents to complement the FLE curriculum taught in schools is now urgent. This study examines parents' views on the sex and sexuality component of the FLE curriculum. Data were collected from 474 individuals using questionnaires, focus groups and face-to-face interviews. Participants represented different ethnic groups with Indigenous Fijians, women and Christians in the majority. The influence of the Christian religion on negative attitudes towards homosexuality and the use of protection is strong, as is parents' resistance to discussing sex education with their children. The paper concludes with suggestions on how to counter parents’ resistance to what they negatively perceive as Western or unbiblical ideas. 相似文献
14.
Wendy Brady 《International Review of Education/Internationale Zeitschrift für Erziehungswissenschaft/Revue internationale l'éducation》1997,43(5-6):413-422
This article focuses on the impact of colonisation and its associated impact on Indigenous teaching and learning. Western European institutions have dominated Indigenous ways of knowing and in Australia this has led to barriers which restrict the participation of Aboriginal people in education systems. Globally Indigenous people are attempting to bring into the introduced educational systems culturally appropriate teaching and learning practices so that a more holistic approach to education can become the norm rather than the exception. The relationship between Indigenous knowledge and western European concepts of knowledge and knowing need to placed in a framework of mutual interaction so that not only do Indigenous people benefit, but so do non-Indigenous educators and students. 相似文献
15.
YULIA NESTEROVA 《Journal of Philosophy of Education》2020,54(4):1047-1052
In recent years, Indigenous ecological knowledge has been receiving increased attention due to its potential to help address the devastating impacts of climate change and environmental degradation. Indigenous peoples in various contexts have become engaged in collaborative research projects with scientists and other experts to build environmentally sustainable societies. Environmental education has been another site for incorporation of Indigenous knowledge systems and ways of knowing. This paper presents one such programme designed by the Bunun Indigenous group in Taiwan to support environmental learning and reconnection with the natural world of their group as well as other Indigenous and non-Indigenous individuals willing to participate. While the programme's objective is learning with and from the natural environment (the lessons that can be adopted by non-Indigenous groups), its other objectives include re-building and strengthening Indigenous identities, cultures and ways of life, and potentially contributing to decolonisation of settler societies and reconciliation between groups. 相似文献
16.
Indigenous knowledge and science revisited 总被引：3，自引：3，他引：0
This article provides a guided tour through three diverse cultural ways of understanding nature: an Indigenous way (with a
focus on Indigenous nations in North America), a neo-indigenous way (a concept proposed to recognize many Asian nations’ unique
ways of knowing nature; in this case, Japan), and a Euro-American scientific way. An exploration of these three ways of knowing
unfolds in a developmental way such that some key terms change to become more authentic terms that better represent each culture’s
collective, yet heterogeneous, worldview, metaphysics, epistemology, and values. For example, the three ways of understanding
nature are eventually described as Indigenous ways of living in nature, a Japanese way of knowing seigyo-shizen, and Eurocentric
sciences (plural). Characteristics of a postcolonial or anti-hegemonic discourse are suggested for science education, but
some inherent difficulties with this discourse are also noted.
相似文献
| Masakata OgawaEmail: |
17.
For decades, students’ sense of belonging has been conceptualized through colonial perspectives, assuming students are to assimilate to educational institutions in order to belong. To challenge these perspectives, we race-reimaged belongingness factors in an investigation of Indigenous students (n = 887) from 156 U.S. community colleges in a secondary dataset. We first used measurement invariance testing to examine how Indigenous students interpret belongingness items differently from their non-Indigenous counterparts. Second, we used multilevel modeling to assess the role of Native-specific sense of belonging, operationalized through Indigenous ways of knowing and being, on GPA and goal pursuits. Our findings suggest that both traditional conceptualizations of belongingness factors (i.e., student relationships to teachers and peers) and Native-specific constructions of belongingness factors via relationships to community, family, and cultural identity were salient. Native-specific factors were more consistently associated with Indigenous students’ outcomes. Implications for best practices to foster belongingness and future directions for race-reimaging research will be discussed. 相似文献
18.
Misrepresentations of Indigenous History and Science: Public broadcasting,the Internet,and education
Judy Iseke-Barnes 《Discourse: Studies in the Cultural Politics of Education》2005,26(2):149-165
This paper examines the role of history in power relations which suppress Indigenous knowledges. History is located as being about power and about how the powerful maintain their power. The paper further examines the Bering Strait theory/myth and ways that discourses in history combine with discourses in science to devalue Indigenous knowledges. The “truth” of science is challenged and examples of manipulation of scientific knowledge are provided, including discussions of a Canadian Broadcasting Corporation made for television production A people's history and an Internet website provided by the American government. These production activities supported by the Canadian and American governments are considered educational activities engaged in the practice of cultural representation in which dominant discourses about Indigenous peoples are presented. The paper challenges dominant misrepresentations of discourses about Indigenous peoples in a discussion of educational practices emphasizing the need of Indigenous peoples to control education and cultural representations. The paper concludes that it is a responsibility of society to educate all students to understand that any portrayal of history comes from a particular vantage point and to understand that dominant society privileges some representations and disadvantages others. If we teach in a critical way and challenge dominant discourses we can begin to create a society in which all persons in Canada and the USA, including Indigenous peoples, have a role to play. 相似文献
19.
Reclaiming aboriginal knowledge at the cultural interface 总被引：2，自引：0，他引：2
Many studies and papers have explored and critiqued the “what” and the “why” of working at the cultural interface of mainstream curricula and local Indigenous knowledge, but this project sought to understand the “how”. Participants went beyond explorations of “cultural items” and worked in the overlap between the New South Wales Department’s Quality Teaching Framework and Indigenous Pedagogies drawn from local lore, language and the sentient landscape. Indigenous knowledge was used not merely as content, but to provide innovative ways of thinking and problem solving in the field of design and technology. The methodology for the study was based on a significant site in the local river system. The focus of the action research study shifted in the early stages from the students to the teachers, who required a radical shift in their thinking in order to set aside deficit logic, or stimulus-response approaches to teaching and learning, to embrace sophisticated Indigenous ways of knowing. 相似文献
20.
R. Bechtel 《Cultural Studies of Science Education》2016,11(2):447-469
Mitigating the borders that exist between scientific cultures can be a difficult task. The purpose of this paper is to look at the differences and similarities that occur in language use when two scientific cultures communicate in the same forum on a topic of mutual concern. The results provide an opportunity to share knowledge of an Indigenous culture that relies on barren ground caribou (Rangifer tarandus) as a way of life in Northern Canada. Analysis of language use led to the identification of framework categories that can be used to increase awareness in different perspectives of science knowledge. Reconceptualization of the narratives presented can be used to calm the turbulence that exists between Indigenous People and other cultures and provides an opportunity for science educators to incorporate Indigenous ways of knowing into the classroom. It was found that autobiographical approaches in particular could provide an opening for cultural borders to be lessened. 相似文献