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1.
《Educational Philosophy and Theory》2012,44(3):312-321
AbstractBeing Indigenous and operating in an institution such as a university places us in a complex position. The premise of decolonizing history, literature, curriculum, and thought in general creates a tenuous space for Indigenous and non-Indigenous peoples to confront a shared colonial condition. What does decolonization mean for Indigenous peoples? Is decolonization an implied promise to squash the tropes of coloniality? Or is it a way for non-Indigenous people to create another paradigm or site for their own resistance or transgression of thinking? What are the roles of Indigenous and non-Indigenous peoples in this space of educational potential, this curriculum called decolonization? This article presents a multi-vocal reflection on these and related questions. 相似文献
2.
Melitta Hogarth 《The Australian Educational Researcher》2017,44(1):21-34
The educational attainment of Aboriginal and Torres Strait Islander students is often presented within a deficit view. The need for Aboriginal and Torres Strait Islander researchers to challenge the societal norms is necessary to contribute to the struggle for self-determination. This paper presents a theoretical and methodological approach that has enabled one researcher to speak back to the deficit discourses. Exemplification of how Indigenous Critical Discourse Analysis (in: Hogarth, Addressing the rights of Indigenous peoples’ in education: A critical analysis of Indigenous education policy, Queensland University of Technology, Brisbane, 2016) identifies the power of language to maintain the inequitable positioning of Aboriginal and Torres Strait Islander peoples within Australian society is provided. Particular focus is placed on the Aboriginal and Torres Strait Islander Education Action Plan 2010–2014 (in: MCEECDYA, Aboriginal and Torres Strait Islander Education Action Plan (2010–2014), 2011) and how policy discourses ignore the historical, political, cultural and social factors that influence the engagement and participation of Indigenous peoples in education today. The paper argues for the need to personalise methodological approaches to present the standpoint of the researcher and, in turn, deepens their advocacy for addressing the phenomenon. In turn, the paper presents the need to build on existing Indigenous research frameworks to continue advocating for the position of Indigenous research methodologies within the Western institution. 相似文献
3.
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
4.
Bryan McKinley Brayboy 《International journal of qualitative studies in education》2013,26(4):415-426
Conducting research in "native" communities is difficult. This article examines the tensions faced by an Indigenous researcher attempting to balance his identity as an Indian with his identity as an academic. Relying on field journals and personal experiences of change, the researcher explores how his attitudes toward the research participants and theories of authenticity changed over a period of time. Ultimately, there must be a way for Indigenous people to conduct rigorous research and maintain their Indigenous sense of self. 相似文献
5.
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
6.
This article constitutes an attempt by a teacher and a researcher to jointly present their dual perspectives on the experience of a pilot phase of school‐based research. The discussion focuses upon the methodological difficulties that we each experienced both before, and during, the period of the research. In light of these, the article discusses concrete ways in which the methodology of the broader study could be improved, and considers the deeper issues relating to teacher‐researcher interaction which have emerged through this shared methodological reflection. We see this article as contributing to the growth of collaborative writing by researchers and research participants, and furthering the ongoing methodological dialogue within environmental education research. 相似文献
7.
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
8.
This paper explores the intersection between critical methodologies and Indigenous knowledge. It is especially concerned with the ways in which the metaphors associated with the bricoleur researcher – tools and production – conceptualize Indigenous knowledge to that of an ecology and environmental work. This limits the appreciation for and engagement with narrative, and the ways in which “ecological” knowledge is embedded in narrative practices and interpretive processes. The author puts the work of Anishinaabe novelist and theorist Gerald Vizenor in conversation with the writings of J. Kincheloe as a way not only to contrast the central metaphors in critical and Indigenous methodologies, but similarly to highlight the differences between a bricoleur language of research and an Aboriginal language of survivance. 相似文献
9.
Dwayne Donald 《International journal of qualitative studies in education》2013,26(5):533-555
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
10.
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
11.
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
12.
Heather E. McGregor 《History of education》2013,42(4):431-449
For educational historians involved in the representation of Indigenous contexts and peoples, what is the relevance of ethnohistory as a discipline or methodology, and what is lost or gained in using it? This article reviews ethnohistorical literature, and brings it in conversation with literature by Indigenous scholars on research methodologies, as well as history and historiography. The inquiry raises questions for consideration by educational historians in conducting Indigenous educational histories. It is suggested that while ethnohistory as it is described in the literature may demonstrate limitations, turning towards Indigenous scholarship for guidance may extend and enhance research on the educational past that is responsive to the interests of Indigenous communities. 相似文献
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14.
In Turkey, the number of students in mainstream education is increasing, and a support service does not exist even though mainstreaming has been implemented for many years. Therefore, within this system, many students with special needs are failing. Thus, there is a need for evidence‐based research projects concerning the ways of supporting these students such as the co‐teaching approach. In the research detailed in this article, the participants were one regular education teacher and the researcher as special education teacher. The design of the study was action research. Data collection techniques were a checklist, documents (lesson plans, students’ products), researcher journal, actual recordings of co‐planning and reflection meetings and instructions. The findings were demonstrated based on the co‐planning meetings, teaching practices and reflection meetings. Concerning the challenging issues of implementation, support services should certainly be provided in the mainstream classes, and additional research is needed to systematically examine the impacts of teachers taking time to undertake common planning and/or discussing student performance. 相似文献
15.
《Critical Studies in Education》2013,54(2):203-214
This article raises the recurrent question whether non-indigenous researchers should attempt to research with/in Indigenous communities. If research is indeed a metaphor of colonization, then we have two choices: we have to learn to conduct research in ways that meet the needs of Indigenous communities and are non-exploitative, culturally appropriate and inclusive, or we need to relinquish our roles as researchers within Indigenous contexts and make way for Indigenous researchers. Both of these alternatives are complex. Hence in this article I trace my learning journey; a journey that has culminated in the realization that it is not my place to conduct research within Indigenous contexts, but that I can use ‘what I know’ – rather than imagining that I know about Indigenous epistemologies or Indigenous experiences under colonialism – to work as an ally with Indigenous researchers. Coming as I do, from a position of relative power, I can also contribute in some small way to the project of decolonizing methodologies by speaking ‘to my own mob’. 相似文献
16.
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
17.
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
18.
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19.
Becky M. Atkinson 《The Teacher Educator》2013,48(3):175-194
This article presents findings from a study conducted with a teacher focus group asked to read and discuss their responses to selected published teacher narratives of reflective practice. The teachers challenged features of practitioner reflection presented in several of the reading selections as not representative of how they experienced reflection in practice. In this study, the teachers' critiques were not viewed as anti-intellectual, lazy, or provincial. Rather, the researcher used reader response theory to frame the teachers' critiques as informed feedback that needs the inquiry and input of teacher educators. The findings invite consideration of the unintended consequences of these representations for practitioners and scholars, especially in an age of emphasis on standards and accountability. 相似文献
20.
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