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1.

In this article, the author analyzes the assumptions people make about culture and curriculum and asks what prevents the idea of culture-based curriculum from making radical changes in Native American schooling. She attributes the segregation of "culture" from "academic" curriculum to an internalization of colonial structures. In this scenario, "culture-based" (Native American)curriculum is superimposed on a curriculum that is already based in culture (Western European.) She discusses some of the ways a static notion of culture is played out at one tribal school and what the implications of these hegemonic practices are. Further, she discusses some classroom practices that refuse an essentialist definition of "Ojibwe" culture as a basis for curriculum and instead act to engage students in the process of making meaning in their classroom. It is suggested that by thinking of culture as creating relationships and meaning, we shall be able to move beyond the destructive dichotomy that associates intellectual rigor with Whiteness.  相似文献   

2.
Abstract

Through the structures and logics of the settler/capitalist state, the aging body can only be viewed as a crisis of decreased labor power and increased social expenditure; an amortization that has only worsened under neoliberalism. As such, this article calls attention to the conspicuous absence of a counter discourse and politics of aging within Native American and Indigenous studies. Within Indigenous communities, elders have always held places of distinction, which not only renders the dearth of theories of aging within Native studies problematic but also deeply limiting to the project of articulating the “decolonial option”. As discussed in the article, Indigenous theories of aging are a critical component of securing alter-Native existences, defined by relations of mutuality, responsibility and reciprocity.  相似文献   

3.
ABSTRACT

Native women and girls suffer sexual violence at the highest rate of any demographic in the United States—primarily perpetrated by non-Native assailants. In this essay, we explore how dominant Euro-American discourses regarding trauma, sexual violence, and indigenous peoples complicate this epidemic. These discourses individualize trauma, assign it an unrealistic linear timeline that presupposes a stable subject position, and ignore the experiences of women of color. Such rhetoric renders Native bodies as disposable and disguises structural oppression by blaming women for the sexual violence committed against them. Ultimately, we argue that rhetoric of survivance, which combines survival, endurance, and resistance to assert Native presence over historical absence and perceived oblivion, creates a space in which communities disproportionately affected by violence can simultaneously practice collective coping methods while also challenging dominant discourses. To advance this argument we conduct a rhetorical analysis of the illustrated handbook, What to Do When You’re Raped: An ABC Handbook for Native Girls, which was produced by a Native American women’s organization to address sexual violence. We explore how four central characteristics of survivance—infinitive temporality, storytelling, collective agency, and structural critique—assert Native presence and make visible the problem of sexual violence against Native women.  相似文献   

4.
Abstract

In small language communities, radio, books and the press are regarded as the carriers of the national culture. Television, however, is considered as something coming from outside, threatening the local culture and identity. In two of the world's smallest small language communities ‐‐ Greenland and the Faroe Islands ‐ television was introduced very late (in 1969 and 1979 respectively) and has had an appreciable effect on the media structure and culture. Regarding the author's studies of the introduction of television (in Greenland in 1971) and in the Faroe Islands in 1979‐80) and the social premises, the question is discussed of whether television has had a dominant effect (maybe even a destructive one) and what more general media‐political experiences can be derived which are common for small language communities.  相似文献   

5.
ABSTRACT

This paper explores the tensions that exist between the recognition of the importance of ethnicity and culture for individual and group identities without essentilisation, by reframing conceptualisations of multi- and interculturalism. Drawing from our ongoing ethnography conducted with a research community of Alaska Native PhD candidates involved in participatory action research, we examine how situated and multiple positionalities enacted through participation in Engeström’s concept of an ‘activity system’ can: (a) contribute to the ‘doing’ of ethnography and provide an analytic framework for ethnographic research; and, (b) contribute to understandings of multi- and intercultural education that promote the questioning of hierarchical power structures through dialogue aimed toward equity and social justice.  相似文献   

6.
To begin … a moral tale for anthropologists, a fantasy in which an anthropological cinema exists—not documentaries about ‘anthropological’ subjects but films designated by anthropologists to communicate anthropological insights. It is a well‐articulated genre distinct from the conceptual limitations of realist documentary and broadcast journalism. It borrows conventions and techniques from the whole of cinema—fiction, documentary, animation and experimental … this fantasy is more like science fiction than anything else. It is not remotely close to being realized. But it is an ideal worth pursuing (Ruby, 2000 Ruby J 2000 Picturing culture: explorations of film and anthropology (Chicago and London, University of Chicago Press)  [Google Scholar], pp. 1–2).  相似文献   

7.
Abstract

In this study, I used small stories narrative and Indigenous methodology to understand the everyday occurrences of Native American students and to highlight the complex relationship between their identity, their sense of belonging in graduate school, and their view of education. The experiences of the participants were marked by two things: the experience of ongoing colonization and the experience of defending Native identity. By focusing on the small narrative stories of their everyday experiences, my research illustrates how ongoing colonialization creates situations where students need to defend their identities. Not only is small stories research one way to avoid some of the more essentialist problems of grand narratives, it provides one possible way to move forward and to demonstrate and deconstruct the problematic power structures in higher education that prevent Native American students from accessing equity.  相似文献   

8.
In the face of the worldwide ecological crisis, ecocriticism, “the study of the relationship between literature and the physical environment” as “an earth-centered approach to literary studies” has become an important part of contemporary literary theory (Glotfelty in The Ecocriticism Reader: Landmarks in Literary Ecology, 1996, p. xviii). Since many traditional Native American lifestyles were based on ecological or ecocentric thinking—the need to live in harmony with the natural world—scholars have turned to the Native American literature that shares this ecocentric focus, which includes writing by Chickasaw poet Linda Hogan, Acoma Pueblo poet Simon Ortiz, and Laguna Pueblo novelist Paula Gunn Allen, among others. Native American children’s literature has been less examined. Even the acclaimed poet and novelist Louise Erdrich, one of the best-known authors of the second wave of the Native American Renaissance, has received less academic attention for her children’s books. This article aims to explore ecocentrism in Erdrich’s award-winning children’s book Chickadee (2012), the fourth book in her Birchbark House series, consulting discourses on ecocentrism and anthropocentrism, the importance of children’s literature in education, as well as the significance of animals and shamanism in Chickadee, placing the book within the context of traditional Native American culture.  相似文献   

9.
“原乡”形象是古今中外文学作品中一个绵延不绝、历史弥新的主题。王鼎钧先生以其“经历七个国家,看五种文化、三种制度”丰富的人生阅历及“返身观照”的作家职业性敏感深情,融注对宗教的体悟和研究,构筑了其散文中独树一帜的“原乡”形象,并使这一形象成为具有现代文化特征的多种“原乡”形象的交叉和融汇。通过对王先生作品“原乡”形象的分析和研究,揭示其现代的本质和独特的审美理念。  相似文献   

10.
ABSTRACT

This paper critically examines the ways in which ClassDojo is altering the disciplinary landscape in schools through the datafication of discipline and student behaviour. ClassDojo is one of the most popular and successful educational technologies and is used internationally. It is a school-based social media platform that incorporates a gamified behaviour-shaping function, providing school communities with a centralised digital network in which to interact. We argue that ClassDojo’s datafying system of school discipline intensifies and normalises the surveillance of students. Furthermore, it creates a culture of performativity and serves as a mechanism for behaviour control.  相似文献   

11.
Abstract

English language learners (ELL) are students with a primary language spoken other than English enrolled in U.S. educational settings. As ELL students take on the challenges of learning English and U.S. culture, they must also learn academic content. The expectation to succeed academically in a foreign culture and language, while learning to speak and comprehend the language itself, would be a stressful and challenging task for almost anyone. In comparison with non-ELL students, ELL students tend to demonstrate lower levels of academic achievement. The current study examined ELL students' perceptions on teacher power and its' influences on self-perceptions of learner empowerment. Quantitative data was collected measuring perceptions of teacher power use and self-perceptions of learner empowerment. Qualitative data consisted of twenty in-depth interviews with ELL students illuminating their perceptions of teacher power and its relationship to their perceptions of learner empowerment. Differences were found by language in coercive, legitimate, and expert teacher power. Four themes emerged from interviews; what good teachers do, what bad teachers do, what teachers should know, and understanding ELL students. Implications for educators and future research are discussed.  相似文献   

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13.
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14.
ABSTRACT

In this article, the authors describe and discuss applications of the Group-Level Assessment/Understanding (GLA/GLU) process, an innovative participatory action research methodology. The authors first describe the GLA/GLU application in the Mandel Teacher Educator Institute (MTEI) and the creation of an MTEI interpretive community to deeply analyze the collected data. The authors then describe adaptations of the process in their home communities to address community-identified dilemmas, tensions, and problems. The article concludes with reflections on common themes that emerged in the GLA/GLU applications–shared power, risk-taking, and methodological innovation.  相似文献   

15.
In this study, I used a feminist poststructural perspective to explain how language is a gatekeeper in learning science, in achieving professional honors in teaching science, and in teaching science to English language learners. The various uses of language revealed interesting dynamics related to the culture of power of language and the culture of power of science along race–ethnicity, gender, and class dimensions for teachers. Teachers did not necessarily see language as having distinct purposes and uses. This further maintained the gatekeeping nature of language and discourse in science education. I discuss implications for looking at language in science education for teacher professional development and student learning.
Felicia M. MooreEmail:
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16.

In this paper the author writes in retrospect about her experience of researching the creation of a culture-based curriculum in a tribal community. She is situated in the community as both an insider and an outsider, represented in this article through the use of an academic voice spliced with a narrative voice. Both her research problem and methodology emerged as a response to the community. The methodology she used was inspired by a wide range of cultural and academic traditions. Finally, rather than prescribing a particular formula for research in Native communities, she is suggesting that the model of a ''situated response,'' particular and dependent on context, would ground research in community, as well as academic, concerns.  相似文献   

17.
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18.
There are a growing number of informal science education (ISE) programs in Native communities that engage youth in science education and that are grounded in Native ways of knowing. There is also a growing body of research focusing on the relationship between culture, traditional knowledge, and science education. However, there is little research documenting how these programs are being developed and the ways in which culture and Western science are incorporated into the activities. This study outlines effective practices for using Native ways of knowing to strengthen ISE programs. These effective practices may also be used to promote change in formal education. The authors combine an overview of current research in informal science education with personal interviews with educators engaged in ISE programs offered to youth both on and off tribal reservations as well as experts in Indigenous education. Participating individuals and programs included Native communities across the United States, including Alaska and Hawai??i. Keeping in mind that each community is unique, ISE programs that are grounded in Native ways of knowing will benefit by utilizing the effective practices outlined here as a guide for starting or strengthening existing ISE programs relevant to the needs of their communities.  相似文献   

19.
Abstract

This 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   

20.
ABSTRACT

In this essay, I explore how Native American rhetoric of resistance exposes the settler colonial logics that constitute a hegemonic force in the greater social imaginary. Focusing on two sites—the Minneapolis Walker Arts Center’s Scaffold exhibit and The Landing, a historic settlers’ village located twenty miles from the Walker—I assess both how settler colonialism is enacted in these spaces and how Native American activism represents a talking back to settler colonialism. I argue that examining places as networked arguments reveals the ways in which they can speak to each other and unsettle dominant ideologies. To better understand the settler colonial logics that Native American resistance rhetoric seeks to unsettle, I advocate for critical examination of how scholars and activists are constituted by those very centering logics.  相似文献   

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