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1.
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   

2.
Abstract

Indigenous 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   

3.
Drawing on a broader study that focused on examining principal leadership for equity and diversity, this paper presents the leadership experiences of ‘Jane’, a White, middle-class principal of a rural Indigenous school. The paper highlights how Jane's leadership is inextricably shaped by her assumptions about race and the political dynamics and historical specificities of her school community. A central focus is on Jane's tendency to deploy culturally reductionist understandings of Indigeneity that position it as incompatible or incommensurable with White culture/western schooling. The paper argues the central imperative of a leadership that rejects these understandings and engages in a critical situational analysis of Indigenous politics, relations and experience. Such an analysis is presented as imperative to supporting representative justice in that it moves beyond merely according a voice to Indigenous people to a focus on better understanding, problematising and remedying the racial relations that contribute to Indigenous oppression.  相似文献   

4.
In 2017 Universities Australia (UA), the peak body representing Australian universities released its Indigenous Strategy 2017–2020. The document unites universities together in common goals for Indigenous achievement, filling a notable gap in the Australian higher education landscape. The Strategy outlines a comprehensive plan for enhanced Indigenous outcomes in critical areas of higher education including student access and success, graduate research, and community engagement. This paper focuses on the implementation of Indigenous curriculum for all Australian university graduates which is a key aspect of the Strategy. The changing Indigenous higher education landscape invites the nuanced analysis that critical examination of universities, as organisations, might elicit. Drawing on de Certeau’s notion of tactics and strategies, the paper examines the policy and cultural climate of an Australian university which supports an Indigenous Graduate Attribute curriculum project.  相似文献   

5.
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   

6.
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   

7.
In Australian universities, non-Indigenous educators teaching Indigenous studies and/or Indigenous content must engage critically with anti-colonialism, not simply as lip service to syllabus content, but also, as an ethical consideration whereby consultation and collaboration with Indigenous scholars must necessarily direct praxis. Such an engagement might be referred to as a ‘critical alliance’: an engagement with Others about whom we are speaking that forms the basis for an ethical relationship. A ‘critical alliance’ with Others seeks always to undermine the colonial relations of power that discursively position both Indigenous and non-Indigenous subjects. This paper explores what such an alliance might ‘look like’ as a feminist practice, what will sustain it or give it substance so it can be a productive contribution to a more socially just pedagogy that gives emphasis to Indigenous struggles and Indigenous knowledge.  相似文献   

8.
While numbers, data and statistics have been part of the bureaucracy since the emergence of the nation state, the paper argues that the governance turn has seen the enhancement of the significance of numbers in policy. The policy as numbers phenomenon is exemplified through two Australian cases in education policy, linked to the national schooling reform agenda. The first case deals with the category of students called Language Backgrounds Other than English (LBOTE) in Australian schooling policy – students with LBOTE. The second deals with the ‘closing the gap’ approach to Indigenous schooling. The LBOTE case demonstrates an attempt at recognition, but one that fails to create a category useful for policy-makers and teachers in relation to the language needs of Australian students. The Indigenous case of policy misrecognition confirms Gillborn’s analysis of gap talk and its effects; a focus on closing the gap, as with the new politics of recognition, elides structural inequalities and the historical effects of colonisation. With this case, there is a misrecognition that denies Indigenous knowledges, epistemologies and cultural rights. The contribution of the paper to policy sociology is twofold: first in showing how ostensive politics of recognition can work as misrecognition with the potential to deny redistribution and secondly that we need to be aware of the socially constructed nature of categories that underpin contemporary policy as numbers and evidence-based policy.  相似文献   

9.

This article presents a self-reflexive analysis of the situatedness of the author and her work - research and writing - as a woman of color in the academy. The author critically examines self-reflexivity in relation to her research by drawing on her lived experiences as academic Self-woman of color Other, first as an international doctoral student and now as a junior faculty member. Drawing on critical and feminist perspectives, she argues that such self-reflexivity allows for an openness which eliminates the apparent dichotomy of Self-Other and offers new spaces for re-presenting difference(s). In particular, she construes her writing as a self-renewing site of activism and resistance to Othering and her teaching as praxis and self-assessment. She concludes that cutting-edge research and writing, when rigorously self-reflexive, are beyond "cool" and "hip," allowing us to maintain integrity and agency as educators and researchers.  相似文献   

10.
Play school is an icon of Australian children's television and an important part of Australian life – this programme, perhaps more than any other, has taken and continues to take centre stage in our living rooms and social worlds as young children. Play school is invested with an enormous amount of cultural capital and hence plays a significant role in the way that children engage and learn about social interaction, life and values in Australian culture. Aimed at preschoolers under the age of five, everything in the programme is done to relate as closely as possible to the social world and developmental level of the child and thereby assist their social, psychological and cognitive development. Through a combination of songs and dances, stories, dress up games and moments to ‘look through the window’ into the real world outside Play school, children are presented with a variety of sounds and images to engage with social concepts. In this paper we explore discourses of race, otherness and Indigeneity on Play school by deconstructing Aboriginalist images and representations featured on the programme and in doing so ask questions about the types of ‘race making’ that this programme engages in.  相似文献   

11.
World-wide it is important to recognize Indigenous children's speech and language competence and their language learning environments. Indigenous Australian children participated in the child cohort of Footprints in Time: Longitudinal Study of Indigenous Children, a national study supported by Indigenous Australians and the Australian Government collected annually (in waves). There were 692 3–5-year-old children in wave 1, and two years later, 570 5–7-year-old children were in wave 3 (77.0% of children in wave 1 were also in wave 3). Data were obtained via parent interviews and direct assessment. The children spoke between one and eight languages including: English (wave 1: 91.2%, wave 3: 99.6%), Indigenous languages (wave 1: 24.4%, wave 3: 26.8%), creoles (wave 1: 11.5%, wave 3: 13.7%), foreign languages (non-Indigenous languages other than English) (wave 1: 2.0%, wave 3: 5.1%), and sign languages (wave 1: 0.6%, wave 3: 0.4%). Children who spoke an Indigenous language were more likely to live in moderate to extreme isolation than their English-speaking counterparts. Parental concern about speech and language skills was similar to data for non-Indigenous children with approximately one quarter of parents expressing concern (wave 1: yes = 13.9%, a little = 10.4%). Children's language environments were rich, with many family members and friends telling oral stories, reading books, and listening to the children read. Almost a third of families wanted to pass on their cultural language, and many indicated that they would like their child to learn an Indigenous language at school. Overall, Indigenous Australian children have rich cultural and linguistic traditions and their speech and language competence is promoted through family, community, and educational experiences.  相似文献   

12.
In this paper, an Anishnaabe educator and university researcher/former primary teacher make a case for viewing children's dramatic play as multimodal identity texts. Indigenous children in our research study take up an agentic role and construct positive identities in dramatic play, creating narratives that reflect Indigenous cultural practices, as well as some practices of mainstream Canadian society that may be imbued with colonising perspectives. We argue that the Indigenous Cultural classes and follow‐up dramatic play counter the marginalisation of Indigenous knowledge, culture and languages that has occurred with devastating effects on generations of Indigenous families. Our paper is based on video recordings of 4‐ and 5‐year‐old children's dramatic play that were analysed collectively by 12 Indigenous educators in terms of the Indigenous cultural meanings that children created in their play. We conclude with implications for non‐Indigenous teachers, arguing that a case can be made for including child‐led dramatic play in the literacy curriculum when dramatic play narratives are viewed as multimodal identity texts. These texts, which can involve multiple modes including print, draw from children's own cultural and linguistic knowledge and experience.  相似文献   

13.
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   

14.
文化全球化能促进各民族文化的发展,同时也会对各民族语言文化造成冲击和威胁。全球化语境下的英语教育,肩负着培养民族文化认同感和维护国家文化安全的责任。文化自觉意识的培养应成为英语教育不可忽视的一项重要内容。英语课程作为文化传递的重要工具,一方面要引导学生学习西方优秀文化,另一方面要培养学生对民族文化的认知自觉性,从而实现英语教育与文化自觉的统一,使多元文化达到"和而不同"的境界。  相似文献   

15.

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   

16.
It is often assumed in education that we have left the deficit model behind, but this paper suggests that policies and programs continue to position Indigenous students within a discourse of progress and enlightenment. Through this discourse, they are positioned between an image of what they once were as disadvantaged and what they are supposed to become in the process of studying at school and university. This paper examines some of the messages that are secretly transmitted both inside and outside the classroom when Indigenous students are constituted in discourse as behind or below and having to catch‐up to the non‐Indigenous students. It suggests other ways in which teachers could address the production of cross‐cultural relations through classroom discourses to avoid positioning Indigenous people in a deficit relation to non‐Indigenous people.  相似文献   

17.
The author traces how discourse functions in the context of a school-based, urban Aboriginal education initiative, with a focus on the construction and organization of teaching subjects. Critical discourse analysis that traces spectres reveals some of the ways that whiteness and Eurocentrism create the possibilities for, and the conditions in which teachers take up, the positions: victim of racism, arbiter of authenticity, and rescuer. Consideration of the multiple, complex, and shifting positions teachers occupy within whiteness in general, and in colonial systems of education in particular, offers unique possibilities when untangling and reconfiguring teachers' constructions of Aboriginality/Indigeneity and responses to Aboriginal/Indigenous education. This theory building also contributes to the larger field of curriculum studies by demonstrating how consideration of ‘unheroic tales’ can aid in theorizing teacher identity and difference, both within and beyond the markers Indigenous/non-Indigenous.  相似文献   

18.
ABSTRACT

Learning management systems (LMS) have been utilised for enhancing the quality of learning and teaching in higher education, yet the cultural needs of Indigenous students are rarely considered. The study reimagines culturally inclusive learning in an LMS by critically reviewing theories of culturally inclusive learning and Indigenous pedagogical values. It explores perceptual gaps between Indigenous cultural needs and the current use of an LMS through analysis of data collected from Indigenous students and academic staff via an online questionnaire (n = 100) and face-to-face interviews (n = 20) at one Australian university. As a result, it articulates and unpacks mythical perceptions of using an LMS. Consequently, there is clear evidence that Indigenous students expect to experience more human-to-human interactions and develop a sense of community through the use of available communication tools, whereas academic staff tend to rely on a binary opposition between pedagogy and culture in which culture is regarded as a subordinate concept to pedagogy.  相似文献   

19.
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   

20.
The identity work engaged in by Indigenous teachers1 1. We use the term ‘Indigenous’ here to include Aboriginal and Torres Strait Islander people working in Australian schools, although most of our informants to date are from Victoria, NSW and Queensland, who do not use the term ‘Indigenous’ when identifying themselves and their communities, preferring ‘Aboriginal’, ‘Koori’ or ‘Murri’.. View all notes in school settings is highlighted in a study of Australian Indigenous teachers. The construction of identity in home and community relationships intersects with and can counteract the take up of a preferred identity in the workplace. In this paper we analyse data from interviews with Indigenous teachers, exploring the interplay between culture and identity. We foreground the binary nature of racial assignment in schools, demonstrate how this offers contradictory constructions of identity for Indigenous teachers, and note the effects of history, culture and location in the process of forming a teaching ‘self’.  相似文献   

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