共查询到20条相似文献，搜索用时 62 毫秒
1.
Douglas L. Morgan 《International Review of Education/Internationale Zeitschrift für Erziehungswissenschaft/Revue internationale l'éducation》2003,3(3):35-49
This paper focuses on differences between the underlying principles of Western science and the knowledges and wisdoms of Indigenous peoples in such places as Australia, Southeast Asia, Africa, and Central and South America. It notes changing phases in the approaches to Indigenous Wisdoms and knowledges, and highlights the shifts from appropriation to appreciation and then accommodation. Nevertheless, major tensions remain, both within and between Western science and Indigenous knowledges and appreciations. This creates challenges for institutions of higher education, as well as for other bodies. 相似文献
2.
George J. Sefa Dei 《International Journal of Inclusive Education》2013,17(2):111-132
This paper is an invitation critically to engage in the discussion of ‘Indigenous knowledges’ and the implication for academic decolonization. Among the issues raised are questions of the definition and operationalization of Indigenous knowledges and the challenges of pursuing such knowledge in the Western academy. The paper draws attention to some of the nuances, contradictions and contestations in affirming the place of Indigenous knowledges in the academy. It is pointed out that Indigenous knowledges do not ‘sit in pristine fashion’ outside of the effects of other knowledges. In particular, the paper brings new and complex readings to the term ‘Indigenous’, maintaining that different bodies of knowledge continually influence each other to show the dynamism of all knowledge systems. It is argued that when located in the Euro-American educational contexts, Indigenous knowledges can be fundamentally experientially based, non-universal, holistic and relational knowledges of ‘resistance’. In the discussion, the paper interrogates the notions of tradition, authenticity, orality and the assertion of Indigenous identity as crucial to the educational and political project of affirming Indigenous knowledges. 相似文献
3.
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
4.
Kapua L. Chandler 《International journal of qualitative studies in education》2018,31(3):177-187
AbstractThis paper will discuss the ways that Native Hawaiian scholars are engaging in innovative strategies that incorporate ancestral knowledges into the academy. Ancestral knowledges are highly valued as Indigenous communities strive to pass on such wisdom and lessons from generation to generation. Ancestral knowledges are all around us no matter where we are, they are evident and valued in every setting, whether out on the ocean and land or in a four-walled classroom. However, contrary to Indigenous beliefs, ancestral knowledges are continually threatened by formal education systems – institutions that would have us believe that they have no place in the university setting; whereby Indigenous ways of learning are replaced with Western forms. Ancestral knowledges are devalued due to the fact that most institutions of higher education are not multi-generational, reflecting a bias against elders and elder knowledge and an overemphasis on ‘new’ knowledge. Furthermore, these institutions are dependent on Western epistemologies and ways of thinking. Building upon my own experiences. This paper aims to unveil the ways in which Native Hawaiians have combated alienation and isolation of ancestral knowledges in higher education and to re-imagine what Native Hawaiian higher education could be. More specifically, I analyze exemplary practices at the level of individuals, community, and institutions to illustrate the ways that scholars have refused such exclusion of ancestral knowledges within the academy. 相似文献
5.
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
6.
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
7.
Bryan McKinley Jones Brayboy Angelina E. Castagno 《Cultural Studies of Science Education》2008,3(3):731-750
This article examines the literature on Native science in order to address the presumed binaries between formal and informal
science learning and between Western and Native science. We situate this discussion within a larger discussion of culturally
responsive schooling for Indigenous youth and the importance of Indigenous epistemologies and contextualized knowledges within
Indigenous communities.
Bryan McKinley Jones Brayboy (Lumbee) is Borderland’s associate professor of educational leadership and policy studies at Arizona State University and President’s professor of education at the University of Alaska Fairbanks. His research focuses on Indigenous ways of knowing and being, Indigenous teacher education, and Indigenous students in higher education. He can be contacted at bryan.brayboy@asu.edu or ffbb@uaf.edu. Angelina E. Castagno is an assistant professor in educational leadership and foundations at Northern Arizona University. Her research centers on Indigenous education, multicultural education, and critical race and whiteness theories. She can be contacted at angelina.castagno@nau.edu. 相似文献
| Bryan McKinley Jones BrayboyEmail: Email: |
Bryan McKinley Jones Brayboy (Lumbee) is Borderland’s associate professor of educational leadership and policy studies at Arizona State University and President’s professor of education at the University of Alaska Fairbanks. His research focuses on Indigenous ways of knowing and being, Indigenous teacher education, and Indigenous students in higher education. He can be contacted at bryan.brayboy@asu.edu or ffbb@uaf.edu. Angelina E. Castagno is an assistant professor in educational leadership and foundations at Northern Arizona University. Her research centers on Indigenous education, multicultural education, and critical race and whiteness theories. She can be contacted at angelina.castagno@nau.edu. 相似文献
8.
Researchers have noted a persistent decline in Australian students’ participation in senior science in secondary school (Year 12). Aboriginal and Torres Strait Islander (Indigenous) students are significantly less likely to continue with science, in part because western science and the present science curriculum have ignored and delegitimized Indigenous knowledges and cultures as “unempirical.” Moreover, Indigenous students who sit at multiple marginalized science identities (i.e., girls, low socio-economic background) may be less likely to continue with science. Drawing on expectancy value theory and considering intersectional identity, this study examined the extent to which Indigenous students’ science self-efficacy, intrinsic value, and utility value predicted their Y12 science enrolment and science subject selection, and if these associations were moderated by gender or socio-economic status. Multi-class logistic regression and multi-group path analysis were conducted with n = 334 Indigenous students and n = 2,801 non-Indigenous students. Utility value predicted Y12 participation and self-efficacy predicted science subject selection for Indigenous students. Socio-economic status was a significant moderator. Findings suggest that particular attention should be paid to these factors to better support Indigenous students in science. 相似文献
9.
Kimine Mayuzumi 《International journal of qualitative studies in education》2013,26(5):507-526
Rural Japanese women have been overlooked or misrepresented in the academic and nationalist discourses on Japanese women. Using an anti‐colonial feminist framework, I advocate that centring discussions on Indigenous knowledges will help fill this gap based on the belief that Indigenous‐knowledge framework is a tool to show the agency of the ‘colonized’. In this paper, I attempt to answer the following question: What is the role of Indigenous knowledges in the context of rural Japanese women? I first discuss my epistemological approach by exploring the notion of Indigenous knowledges and my location within it. This process led me to employ autoethnography as the central methodology of this paper. Second, in order to better situate rural Japanese women, I look at Japanese history, especially the Meiji period (1868–1912) when Westernization began to exert a major influence on the Japanese nationalist movement via its control over knowledges carried by rural Japanese women. Third, in order for me to reclaim these subjugated Indigenous knowledges, I introduce my lived experience through autoethnography as a starting point to explore the possibilities that lie in the Indigenous‐knowledge framework. Fourth, I further discuss the interlocking nature of the issues surrounding nationalism, representation, knowledge production and identity emerging from the discussion on rural Japanese women and my reflexive text. This leads us to an assessment of how an Indigenous‐knowledge framework may shift discussions/perceptions of rural Japanese women in particular. Lastly, I conclude by noting the potential implications and applications of further research on this topic in other parts of the world. 相似文献
10.
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
11.
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
12.
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
13.
Greg Lowan 《Cultural Studies of Science Education》2012,7(1):71-81
Indigenous environmental science education is a diverse, dynamic, and rapidly expanding field of research, theory, and practice.
This article highlights, challenges, and expands upon key areas of discussion presented by Mack et al. (Cult Stud Sci Educ
7, 2012) as part of the forum on their article Effective Practices for Creating Transformative Informal Science Education Programs Grounded in Native Ways of Knowing. Key topics discussed include the integration of Western and Indigenous knowledge in educational programs, embodied approaches
to Indigenous research, and further examples of practice from Canada and other regions of the world. 相似文献
14.
Over the last decade, there has been a steady increase in the number of Indigenous graduate research students in Australia, yet research and pedagogy has not kept pace with changes underway in the sector. From an extensive search of literature published between 2000 and 2017, 15 papers (representing 10 research projects conducted by seven teams or authors) were identified that addressed Indigenous graduate research student experience. Overall, the literature tends to focus on identifying barriers to completion, noting in particular the impact of financial difficulties, social isolation and racism. A research degree is a key site for the assertion and legitimation of Indigenous knowledges, and it is here that Indigenous students are navigating tensions between legitimated disciplinary practices of the centre and the peripheral status of Indigenous knowledges. We, therefore, adopt Herbert's ‘centre–periphery’ model to interpret the research, arguing that this framework explains the focus on barriers, the neglect of pedagogy centred on academic excellence and student strengths, and research relationships between students and Indigenous communities. Our review identifies the need for a systematic research agenda specifically focused on Indigenous student success at the graduate research level, and looking internationally in order to assess the performance and strategies of Australian higher education providers in comparison to international institutions meeting the aims of First Nations research communities. This approach, we suggest, should move beyond an analysis of the nature of enablers and barriers to focus on Indigenous Higher Degree by Research success. 相似文献
15.
Ranjan Kumar Datta 《Environmental Education Research》2018,24(1):50-66
This auto-ethnographic article explores how land-based education might challenge Western environmental science education (ESE) in an Indigenous community. This learning experience was developed from two perspectives: first, land-based educational stories from Dene First Nation community Elders, knowledge holders, teachers, and students; and second, the author’s critical self‐reflections focusing on how land-based education could offer unlearning, rethinking, relearning, and reclaiming ESE. This auto-ethnography provides particular insights into who we are as environmental educators, the challenges in Western ESE, why land-based education matters, why and how a significant move should be made from Western ESE to land-based ESE, and how land-based education offers a bridge between Western and Indigenous education. 相似文献
16.
Sumida Huaman Elizabeth 《International Review of Education/Internationale Zeitschrift für Erziehungswissenschaft/Revue internationale l'éducation》2019,65(1):163-184
International Review of Education - This article considers the contributions of Indigenous knowledges to educational research. It proposes the term comparative Indigenous education research (CIER)... 相似文献
17.
Michelle Carey 《高等教育研究与发展》2015,34(2):270-283
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
18.
《Africa Education Review》2013,10(2):204-219
Abstract South Africa's Revised National Curriculum Statement for Further Education and Training (FET) is premised on the view that there are competing perspectives and worldviews from which to make sense of phenomena. Accordingly, elements of indigenous knowledges have been integrated into the discursive terrains of all subjects that form part of the National Curriculum Statement. This policy statement invites several critical questions, some of which are addressed in this article in relation to science education. These include questions as to whether seemingly disparate perspectives of ‘the world’ are competing or complementary and whether science (education) is universal or multicultural. A universalist position holds that Western modern science has superior explanatory powers of understanding the natural world to those of indigenous knowledges. A multiculturalist position holds that science is culturally produced and that cultures have disparate ways of understanding the natural world and that different ways of knowing should be recognised as science. This article discusses critical questions arising from much contestation about the nature of science as a consequence of different perspectives on science held by universalists and multiculturalists. Some of the implications this discussion has for science education in contemporary South Africa are also examined. 相似文献
19.
The issue of Indigenous engagement, participation and success in the sciences is a concern both in Australia and in Canada. The authors of this paper have taught Indigenous students in tertiary enabling programs, undergraduate science and science education. Their experiences bridging Indigenous and Western cultures in science and science education through Both-Ways (BW) or Two-Eyed Seeing (TES) pedagogical and methodological approaches form the data for this paper. Their teaching experience with tertiary level Indigenous students using BW/TES pedagogies serves as case studies for the epistemic insight (knowledge about knowledge) they have gained. Each of the case studies considers the role of the Nature of Science (NOS) and potential conflicts through engagement with the two knowledge paradigms. Rather than being in conflict, the two worldviews are seen as complementary, a situation leading to epistemic insight. 相似文献