共查询到20条相似文献，搜索用时 15 毫秒
1.
Michael Marker 《Discourse: Studies in the Cultural Politics of Education》2019,40(4):500-513
ABSTRACTIn the past two decades, Indigenous faculty and graduate students at research-intensive universities have been asserting a kind of cultural and intellectual sovereignty over their own academic production and participation. While colonization through assimilationist education suppressed – and continues to suppress – Indigenous community knowledge and Indigenous scholars have been drawing on Indigenist revival movements creating new academic works and challenging the conventions of what constitutes research. This article presents conversations in contested spaces regarding Indigenous identity and expression. It draws, in part, on the author’s own experience traveling between Indigenous communities and universities while supervising Indigenous PhD students. Universities are in conflicted positions as they ostensibly invite Indigenous expression, but resist the undoing of conventional hierarchies that maintain hegemonic equilibrium. Are Universities that open spaces for Indigenous knowledges and the place-based blending – and bending – of metaphysical and physical realities leading a paradigm change in ecological consciousness? Can Indigenous scholars and Indigenous communities be represented in academic locations in ways that redirect the goals and purposes of research and knowledge production? This writing is a reflection on emerging, and ongoing, questions of Indigenous advance in academic spaces. 相似文献
2.
Megan Bang Lawrence Curley Adam Kessel Ananda Marin Eli S. Suzukovich III George Strack 《Environmental Education Research》2014,20(1):37-55
In this paper, we aim to contribute to ongoing work to uncover the ways in which settler colonialism is entrenched and reified in educational environments and explore lessons learned from an urban Indigenous land-based education project. In this project, we worked to re-center our perceptual habits in Indigenous cosmologies, or land-based perspectives, and came to see land re-becoming itself. Through this recentering, we unearthed some ways in which settler colonialism quietly operates in teaching and learning environments and implicitly and explicitly undermines Indigenous agency and futurity by maintaining and reifying core dimensions of settler colonial relations to land. We describe examples in which teachers and community members explicitly re-engaged land-based perspectives in the design and implementation of a land-based environmental science education that enabled epistemological and ontological centering that significantly impacted learning, agency, and resilience for urban Indigenous youth and families. In this paper, we explore the significance of naming and the ways in which knowledge systems are mobilized in teaching and learning environments in the service of settler futurity. However, we suggest working through these layers of teaching and learning by engaging in land-based pedagogies is necessary to extend and transform the possibilities and impacts of environmental education. 相似文献
3.
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
4.
Cash Richard Ahenakew 《Diaspora, Indigenous, and Minority Education》2017,11(2):80-91
In this article I offer a series of critical reflections about existing efforts and achievements in Indigenous Education, with particular emphasis on the risks, tensions, and paradoxes that arise where different knowledge systems meet, and when Indigenous peoples ourselves hold contradictory educational desires. I focus on the idea of the land as first teacher and on the difficulties of enabling institutional educational processes that conceptualize it as a living entity, rather than an object, a resource a property. I seek to complicate our conversations to take account of the ways that colonial interests, competing investments, and structures of schooling shape the education that Indigenous youth today receive, and how this circumscribes the kinds of education it is possible for us to imagine. I conclude by offering a cartography that enables us to map how Indigenous youth encounter different ideologies of education and schooling, I also offer some thoughts about pedagogical possibilities that emerged from a course in which students were invited by Elders to witness a Sun Dance ceremony in Turtle Island. 相似文献
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Academics of Aboriginal and/or Torres Strait Islander descent are few in number but play a vital role in Australian university teaching. In addition to teaching both Indigenous and non-Indigenous students, they interact with academic colleagues in a context where pressures to “Indigenize” Australian curricula and increase Indigenous enrolments are growing. In this article, we will draw on our nation-wide research with Indigenous academics to further explore this under-researched area of Australian university teaching, and the highs and lows of how Indigenous teachers experience their roles. Our findings reveal that for our Indigenous colleagues, sources of personal and professional satisfaction – as well as stress – appear qualitatively different from those commonly associated with academic work. Of particular concern are the findings in relation to issues of cultural difference on our campuses, played out in the ways Indigenous and non-Indigenous staff and students interact daily. Counterbalancing this potential negativity is the strong, indeed inspiring, commitment on the part of our Indigenous academic participants to the educational futures of their students, and thus, to the futures of Indigenous communities across Australia. The findings raise some thought-provoking questions for individuals and institutions in the higher education systems of our region, and perhaps beyond. 相似文献
7.
Bryan McKinley Jones Brayboy Angelina E. Castagno 《Cultural Studies of Science Education》2008,3(3):787-791
In this response to commentators on our article entitled, How might Native science inform “informal science learning”?, we offer elaboration on the role of Indigenous Knowledges (IK) in informing Native Science. In the response, we argue that IK is not only pertinent to the conversation of Native Science, but that it is a necessary piece in the conversation. Rather than addressing the commentaries directly, we attempt to point to the ways that the commentaries support and challenge our original arguments. 相似文献
8.
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: |
9.
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
10.
Teresa Strong-Wilson 《Children‘s Literature in Education》2008,39(1):53-74
We are made up of stories: the stories we hear, the stories we tell. Intertextual connections form through repeatedly hearing
stories, many of which stem back to childhood. This paper foregrounds a teachers-as-readers literature circle in which a group
of Indigenous teachers in Canada discussed, among other titles, Rafé Martin’s The Rough Face Girl and Gerald McDermott’s Raven. Children’s stories are contested spaces because of the persistent presence in them of “simulacra” or imaginary representations
of Indigenous peoples. The paper describes how the teachers drew on their storied formations as Indigenous readers to gloss
the stories, as well as revised their interpretations through critical discussion with one another. 相似文献
11.
Gregory Lowan-Trudeau 《The Journal of environmental education》2017,48(2):96-108
This article reports on a recent study into the experiences of Indigenous and allied environmental activists with teaching and learning during and as a result of Indigenous environmental movements. This inquiry is grounded in a theoretical framework informed by decolonization and cultural revitalization, social movement learning, and repressive tolerance. Interviews with 10 participants across Canada produced rich insights related to significant life experiences, the tensions encountered by activist educators, the complexity of inter-activist relationships, interaction with police agencies, the plurality of protest, and the revitalization and sharing of Indigenous traditions as the ultimate form of resistance. 相似文献
12.
We aim to share some of our work currently focused on understanding and unearthing the multiplicities of ways the denial of culture in relation to science and knowledge construction is embedded in issues of climate change and climate change education. The issues become more troubling when we consider how effects of climate change are manifesting locally in ways that force shifts in Indigenous ways of living while simultaneously nation-states seem to think that continued or increased control of Indigenous practice is warranted. For us, taking the implications of such approaches seriously requires significant consideration of how climate education impacts Indigenous learners and whether learning western climate science is indeed part of making real change important. In our work we have focused on the ways in which settler-colonialism and the resultant racialized hierarchies permeate science education and contribute to an expectation of human entitlement to land and a notion of land permanence. 相似文献
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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
15.
While some Indigenous individuals have achieved “success” in STEM careers, persistent questions from many Indigenous scholars and communities about epistemic dominance at universities remain. Going beyond student achievement, this essay regards the centering of local Indigenous place based knowledge as a paradigm shifting move for universities. Thinking into places is more than an equity move to include Indigenous minds in university spaces, it is an undertaking to actually advance and transform STEM fields and all university disciplines.
相似文献16.
Walking simultaneously in two worlds as an Indigenous researcher, navigating Indigenous and Western epistemologies/methodologies can have its challenges. Indigenous methodologies have become an important element of qualitative research and have been increasingly taken up by both Indigenous and non-Indigenous researchers. Indigenous methodologies seek to ensure that the research is culturally safe and culturally respectful through recognition of Indigenous worldviews, respect, and accountability. It is no longer research on or about Indigenous people, rather it is becoming research for and with Indigenous people. In this paper, we reflect on the experiences of an Indigenous researcher working with a non-Indigenous supervisor within an overarching Western theoretical framework of poststructuralism while also using Indigenous methodologies. We discuss the tensions and points of connection that emerged in the research design process. We suggest that Indigenous and Western epistemologies/methodologies do not have to be used to the exclusion of each other; they can be used effectively to complement and support each other. 相似文献
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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18.
Universities have an integral role in the development of communities. This is underpinned by the notion that universities possess a social responsibility to be agents of change in relation to society’s socio-economic, political, and environmental issues. In Africa, the quest for sustainable development necessarily engages a consideration of the different forms of knowledge available. This is as a result of the rich and varied patterns of beliefs, behaviour, and values that permeate the continent and have persisted despite colonialism. In this paper, we assert that there is much to be gained from engaging Indigenous knowledge through scholarship and public responsibility. Through a qualitative case study design based on relational dialogues with academic researchers and university managers, we emphasize the attributes associated with constructing and acting upon Indigenous knowledge at one university in Zambia and the ways in which Indigenous knowledge can contribute to sustainable development through a community engagement remit. This work also seeks to centre African research and researchers in the discourse on higher education in Africa. 相似文献
19.
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20.
The ongoing challenges in equitable research involving Indigenous peoples and their communities and ways to overcome these are discussed in this article. Central to this article is the narrative reflection of a non-Indigenous researcher following research on Indigenous spirituality, well-being and resilience in the Yaegl community of northern New South Wales, Australia, conducted between 2003 and 2010. Upon reflection several years after the studies, the researcher has identified several inadequacies in the ways in which the research was conceptualised, designed, conducted and supervised. In seeking to critically reflect on and learn from this experience, with the hope of contributing to better understanding and protocols in research with Indigenous peoples, as well as improved models of higher degree research (HDR) supervision in this space, the researcher has collaborated with an Indigenous academic to incorporate theory and Indigenous knowledge in highlighting considerations for better research training and practice. 相似文献