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1.
ABSTRACT

This paper problematises the concept of cultural competence in teacher professional learning arguing instead for opportunities to develop critical reflexivity in the ongoing construction of a pedagogical cultural identity. In the Aboriginal context within Australia, this research study demonstrates how attaining cultural knowledge, understandings and skills is most effective when professional learning is delivered by local Aboriginal cultural knowledge holders. This research study analyses the New South Wales Aboriginal Education Consultative Group Connecting to Country cultural immersion programme for local communities and schools. A mixed methods approach, analysing quantitative and qualitative data from questionnaires and interviews, highlights the significant impact this experience has on teachers in building relationships with local Aboriginal community members. Teachers reported learning new knowledge about local Aboriginal people, culture, history and issues that challenged their assumptions, personal and collective positioning and pedagogical approaches to teaching Aboriginal students. Implications from the study identify the significance of privileging Indigenous ways of knowing, being and doing in order to realise culturally responsive schooling and empower teachers as critically reflective change agents in their schools. It further identifies the need for significant human and financial investment so that all teachers can engage with this authentic and potentially transformative professional learning experience.  相似文献   

2.
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   

3.
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   

4.
Using two case studies of children’s knowledge, this paper sheds light on the value, diversity, and necessity of Indigenous and place-based knowledge to science and engineering curricula in rural areas. Rural contexts are rich environments for cultivating contextual knowledge, hence framing a critical pedagogy of teaching and learning. Indigenous and rural place-based knowledge are nuanced and pragmatic in character, and offer solutions to both local and global challenges. Two case studies, drawn from the experience of Lakota and Dakota communities and rural New York State, demonstrate the need to conserve, transmit, and contribute to Indigenous and rural knowledge through experiential and place-based education that bridges the gap between children’s knowledge and global STEM. This knowledge is inherently diverse in its complexity and connectivity to habitat, and when viewed in this light, has the capacity to transform our perspectives on educational practices and policies as well as our overall outlook on conserving both ecological as well as cultural diversity worldwide. Because diversity and knowledge are necessary for the survival of life on this planet, an enriched concept of pedagogical pluralism, in terms of multiple ways of knowing, is a necessity.  相似文献   

5.
Following the first significant research into Indigenous methods of learning, it was argued that Indigenous students could learn western knowledge using Indigenous ways of learning. Subsequent research contradicted this finding to take the position that Indigenous students must learn western knowledge using western methods and so this set the scene for the development of a pedagogy where Indigenous students could learn how to learn. Theorists in Indigenous education began to search for a metalanguage. Crosscultural theorists have perceived this metalanguage in terms of an explicit and transparent pedagogy while critical theorists want Indigenous students to develop their own ways of speaking and writing and to be conscious of how they do this. However, I take the position in this paper that there is already a metalanguage at work in‐between the student and the teacher in the classroom although it is often obscured from consciousness in the effort to articulate valid, quantifiable outcomes.  相似文献   

6.
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   

7.
In higher education, assessment is key to student learning. Assessments which promote critical thinking necessary for sustained learning beyond university are highly valued. However, the design of assessment tasks to achieve these types of thinking skills and dispositions to act in professional practice has received little attention. This research examines how academics design assessment to achieve these learning goals in Indigenous health education. Indigenous health education is an important area of learning for health practitioners to help address worldwide patterns of health inequities that exist for Indigenous people. We used a constructivist qualitative methodology to (i) explore learning goals and assessment strategies used in Indigenous health tertiary education and (ii) examine how they relate to higher education assessment ideals. Forty-one academics (from nine health disciplines) involved in teaching Indigenous health content participated in a semi-structured interview. Thematic analysis revealed learning goals to transform students’ perspectives and capacities to think critically and creatively about their role in Indigenous health. In contrast, assessment tasks encouraged more narrowly bounded thinking to analyse information about historical and socio-cultural factors contributing to Indigenous health. To transform students to be critical health practitioners capable of working and collaborating with Indigenous people to advance their health and well-being, the findings suggest that assessment may need to be nested across many aspects of the curriculum using a programmatic approach, and with a focus on learning to think and act for future practice. These findings accord with more recent calls for transformation of learning and assessment in health education.  相似文献   

8.
To probe into the knowing of teaching/learning, we have to surmount the subject/object dualism based on the level of enlightenment rationality and trend towards epistemology of the relationship, which means that knowing of teaching/learning should be combined with its value and be wholly considered. The unique value of students and teachers is made up of their unique knowing. In knowing of teaching/learning, students and teachers are intersubjective. The so called “epistemology of teaching/learning” in China is an odd combination of enlightenment rationality and centralized system, which might be good for the mastery and training of knowledge and skills, but has nothing to do with the formation and development of creative personality. Translated form Global Education, 2005:6.  相似文献   

9.
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   

10.
Research shows that minority students continue to fail in the Taiwan public school system. That failure has sharply focused on the urgent need for teachers with the skills to work effectively with minority students. The purpose of this study is to investigate the experiences of an exemplary Taiwanese teacher who teach Indigenous students and to obtain insights about teaching Indigenous students. Four themes can be drawn from the teacher’s beliefs and knowledge about educating Indigenous students and her efforts on behalf of that cause. The themes are to adapt teaching to students’ learning needs, to believe in their learning ability, to provide curriculum in context, and establish caring relationships with students. The implications for teaching practices and teacher education are provided.  相似文献   

11.
ABSTRACT

Although there is a substantial literature critical of the colonising discourses of higher education in both teaching and learning and research, there has been relatively little commentary about work integrated learning (WIL) from an Indigenous perspective. Currently, the higher education discourse of WIL is dominated by a teaching and learning perspective, which focuses almost entirely on the benefits to the student and/or the educational institution. This leaves the Indigenous community experience invisible and continues to reinforce a neo-colonial relationship between higher education providers and Indigenous people. This article reports the findings of a study undertaken in partnership with the Aboriginal community of Cherbourg in Queensland, Australia, which sought to understand the community experience of students undertaking WIL within Cherbourg. Twenty yarns, undertaken by a research assistant employed from the community, provided the basis for identifying key meanings and requirements of the community in their hosting of higher education students. The recent experience of students by the community was found to be positive with reciprocity, openness and practical benefit over time being central concerns. The study concludes that WIL with Indigenous agencies and communities requires decolonising, temporal and relational frames to be employed in the process of negotiating the purpose and processes of higher education student engagement.  相似文献   

12.
The curriculum is a critical element in the transformation of higher education, and as a result, I argue for the inclusion of what I refer to as an African epistemic in higher education curricula in South Africa. In so doing, attention is directed at the decolonisation of the curriculum in higher education in South Africa, which aims to give indigenous African knowledge systems their rightful place as equally valid ways of knowing among the array of knowledge systems in the world. In developing my argument, I maintain that a critical questioning of the knowledge included in higher education curricula in South Africa should be taken up in what I call transformative education discourses that examine the sources of the knowledge that inform what is imposed on or prescribed for curricula in higher education in South Africa, and how these higher educational curricula are implicated in the universalisation of Western and European experiences.  相似文献   

13.
Abstract

Building 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   

14.
This is a discussion paper about access to, and participation in learning opportunities for Māori learners in New Zealand, and Indigenous learners in Australia. Teaching and learning practice in three separate institutional education programmes—one in New Zealand and two in Australia—highlight the problematic nature of inclusion based on competing knowledge systems and frameworks. These systems relate to differing worldviews about how knowledge is privileged and disseminated within society. One view is that whiteness behaviour, through a western worldview, is the erasure of inequality because it presents as the norm in many adult education teaching situations; quite often manifested as indulgent practice, but one that also reinforces the hegemony of normativity. In contrast, an Aboriginal/Indigenous worldview is one that places knowledge within a spiritual realm; constantly resituating the individual into the nexus between individual and cultural ties. The discussion here, is about ideas of whiteness behaviours being present in curriculum delivery, whereby mainstream ideals produce planes of engagement that encapsulate white subjectivities which are both visible and invisible, and represent just one chronology of whiteness. That is, consciously and unconsciously patterned behaviours of delivering curriculum, no matter what the discipline area, have the potential to produce accessibility and achievement, but many would argue that these same behaviours also reproduce inequalities. Ideas from the above theme, take on a whole new perspective with a focus on building workplace and academic skills to the exclusion of cultural identity development. Acquiring skills has the potential to provide another form of competence, yes, but may also undermine learner confidence in being able to transition successfully to further community or higher education programmes. For example, such development alone does little to improve and strengthen literacy, language and numeracy capability for learners to be able to access and undertake tertiary studies, but may do more to compound debates about whiteness behaviours implicit in the post-colonial criticism of ‘whose interest is being served’.  相似文献   

15.
Brant-Birioukov  Kiera 《Prospects》2021,51(1-3):247-259

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   

16.
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   

17.
Colonialism goes beyond territorial conquest: it affects one’s epistemological stance, worldviews and perceptions. Although most African countries gained independence in the 1960s, the impacts of colonialism continue to be present through modern-day globalization as a form of neocolonialism. Education systems in many countries in southern Africa continue to be grounded in Western viewpoints, marginalizing local Indigenous ways of knowing and being (I capitalize the word ‘Indigenous’ because it is a proper noun referring to particular people, their knowledges, ways of living, etc.). An increased number of scholars in southern Africa are engaging with counter-hegemonic strategies as frames of analysis to counter the impacts of neocolonialism. This paper reviews environmental education studies in southern Africa that have applied postcolonial theory as a frame of analysis either explicitly or implicitly. Postcolonial theory provides a platform to challenge the dominant truths espoused by Western thought. In doing so, it paves the way for other truths to have space in the knowledge discourses, including the sub-Saharan African worldview of Ubuntu/uMunthu. While many scholars are engaging with counter-hegemonic strategies, the review calls for the need for further research from postcolonial frames not only in southern Africa but also other parts of the world as well.  相似文献   

18.
This article contends that the third generation of cultural–historical activity theory as forwarded in Yrjo Engeström’s version of expansive learning offers the people of South Africa a framework within which to practically realise the objective of a more culturally inclusive and relevant education. By recognising and harnessing the divergent and even opposing principles and values within indigenous and modern western knowledge traditions, the expansive learning framework provides a vehicle for implementing the kind of education which has been conceived of by such policies as the country’s Indigenous Knowledge Systems (IKS) Policy and the Science-IKS curriculum. It is argued that this approach has the potential to take the indigenous knowledge initiatives beyond their current impasse in policies and bureaucratic institutions by generating new forms of cultural activity from the very conflicts inherent in the project. The principles of object orientation, multi-voicedness, historicity, contradictions as a driving force and expansive transformation are outlined at the level of interacting western and IKS, but shown to be operationalised through learning and research activity at a local level in classrooms and communities so that they generate new practices and policies from people’s daily activity.  相似文献   

19.
There is mounting research evidence that contests the metaphysical perspective of knowing as mental process detached from the physical world. Yet education, especially in its teaching and learning practices, continues to treat knowledge as something that is necessarily and solely expressed in ideal verbal form. This study is part of a funded project that investigates the role of the body in knowing and learning mathematics. Based on a 3-week (15 1-h lessons) video study of 1-s grade mathematics classroom (N = 24), we identify 4 claims: (a) gestures support children’s thinking and knowing, (b) gestures co-emerge with peers’ gestures in interactive situations, (c) gestures cope with the abstractness of concepts, and (d) children’s bodies exhibit geometrical knowledge. We conclude that children think and learn through their bodies. Our study suggests to educators that conventional images of knowledge as being static and abstract in nature need to be rethought so that it not only takes into account verbal and written languages and text but also recognizes the necessary ways in which children’s knowledge is embodied in and expressed through their bodies.  相似文献   

20.
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   

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