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1.
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   

2.
This paper engages with current educational literature in Australia and internationally, in exploring the implications of the hidden curriculum for Indigenous students. It argues that in schools, most of the learning rules or guidelines reflect the ‘white’ dominant culture values and practices, and that it is generally those who don't have the cultural match-ups that schooling requires for success, such as Indigenous and minority students, who face the most educational disadvantage. Howard and Perry argue that Indigenous students ‘… need to feel that schools belong to them as much as any child’ and that to ‘… move towards the achievement of potential of Aboriginal students, it is important that Aboriginal culture and language are accepted in the classroom’. This paper will also provide a discussion into school-based strategies that are considered effective for engaging Indigenous students with school.  相似文献   

3.
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   

4.
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   

5.
UK educational administration scholars have undertaken a survey to redefine the field of knowledge in educational management and/or administration. In responding to the resulting corpus of work, I argue that that this is an exercise in ‘turf talk’. I draw on theorizations of the socio-spatialities of fields of knowledge to consider educational management and/or administration and its border scuffles with policy sociology and the exclusion of debates about knowledge and truth claims that characterize the ‘new humanities’. I suggest that the lack of regard accorded the situated empirical and practical knowledges of practitioners, and the invisibility in the analyses of the active role of head teacher professional associations in the current context, places the academy in an adversarial position vis-á-vis practitioners. As government moves to make research ‘more useful’, and positions academics as training providers and management consultants for head teachers, I propose that educational management and/or administration scholars must move over to share ground and dialogue with the emerging head teacher profession.  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.
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   

8.
The areas of concern (‘goals’, ‘domains’ and ‘priority areas’—whatever policymakers wish to call them) relating to Indigenous education have not changed since the first National Indigenous education policy in 1989. Deficit discourses, discursive trickery and the inability to report progress continues to demoralise and ensure Aboriginal and Torres Strait Islander students remain at the lower rungs of educational outcome indicators maintaining societal and institutional constructs. In this paper, I argue that there is a need to dramatically reform the approach to Indigenous education transforming the hegemonic positioning assumed by the coloniser. Essentially, this would take a revolution: a revolutionary transformation of institutional and societal constructs; a cognitive awareness of how language and discourses are used to maintain power and a need to privilege Indigenous voices and knowledges to ensure that Aboriginal and Torres Strait Islander peoples’ rights in education are achieved.  相似文献   

9.
Six generations ago, my Celtic forebears came to Australia as convicts and invaders displacing Indigenous peoples. As a scholar today, I am interested in how Indigenous knowledge remains a challenge in Australian Universities even in this postmodern and postcolonial moment. This paper recognises the need to extend discussion about how Indigenous people might be facilitated within the academy to bring their knowledge models into the university and its traditional dominant knowledge systems. This paper looks at Practice-Led Research (PLR) as a way of supporting the transition of Indigenous community scholars into university postgraduate courses. It explores how PLR may contribute to an appropriate entry point into postgraduate studies for some Indigenous practitioner-candidates who have significant life experiences and narratives and/or productions of artefacts that act to replace the breadth of undergraduate credentials. Indigenous people are facilitated in bringing their knowledge models into the university and the academy when we act upon being inclusive rather than exclusive regarding the explication and definition of knowledge within the academy. In accepting and acting upon the concept that traditional forms of knowledge are extended by non-traditional Indigenous forms of knowledge, we also enrich the scholarly conversation about how alternative forms of knowledge can add dynamism to the academy.  相似文献   

10.
This paper provides insights into non-Indigenous teachers’ efforts to engage proactively and productively with students to enhance their learning in a predominantly Indigenous community in northern Queensland, Australia. Drawing upon notions of ‘funds of knowledge’, forms of capital as part of community cultural wealth, Critical Race Theory, and ‘whiteness’ studies, the research explores and challenges how white teachers draw upon community as a form of ‘capital’ to enable them to foster their students’ learning. These efforts to ‘capitalise’ on community reveal the school as a site of struggle for genuinely inclusive educational practices. These struggles were evident in: teachers' and school administrators’ ostensive care about their students but struggles to translate this into robust expectations as part of a genuinely inclusive curriculum; the cultivation of social and cultural capital to learn about the nature of the communities in which teachers worked but a tendency to deploy such knowledges for more instrumentalist reasons as part of their engagement with both the ‘official’ curriculum and Indigenous students; and, a desire and capacity to develop connections between community cultural capital and more dominant forms of capital but in ways which do not adequately foreground Indigenous epistemologies as curriculum. The research reveals teachers’ efforts to develop understandings of community cultural wealth and the funds of knowledge within communities, but also how their understandings were partial and proximal, and how subsequent social and teaching practices tended to instrumentalise Indigenous perspectives and insights.  相似文献   

11.
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   

12.
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   

13.
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14.
In this new era in tertiary education in Australia, the opportunity exists not only to meet the needs of Aboriginal and Torres Strait Islander students and thus redress low access and participation rates, but also to build a system that privileges Aboriginal and Torres Strait Islander knowledges and ways of learning. To be able to do such a thing would require a shared vision and approach from within the institution and across the academy. In Australia, there is one tertiary education provider with the experience and expertise to be able to develop such an approach – Batchelor Institute of Indigenous Tertiary Education (BIITE). BIITE has been engaged in the post-secondary education of Aboriginal and Torres Strait Islander peoples for over 40 years, evolving from a small vocational programme to become a dual sector provider with over 2700 students from across Australia (BIITE, 2011, p. 21). BIITE's philosophy of adult education is that of both-ways, which has been built from knowledge shared by Aboriginal peoples in the Northern Territory. The methodology presented in this paper extends the both-ways philosophy into a generative framework that has applicability in the many different contexts of Aboriginal and Torres Strait Islander tertiary education in Australia. It is our intention to generate a broader discussion about this opportunity in tertiary education and shift the discourse from inclusion of Aboriginal and Torres Strait Islander students to recognising the knowledges and ways of learning of the first peoples of this land as a strong foundation for the entire nation's learning.  相似文献   

15.
Irene van Oorschot 《Compare》2014,44(6):895-915
Taking the Institute for Housing Studies in Rotterdam as a case study, this paper aims to theorise the ways non-Western, international students construct and negotiate knowledges in Western institutions of higher education. It describes the types of knowledges these students identify as characteristic of their learning abroad, distinguishing between the curriculum, knowledge of cultural Others and ‘critical thinking’, and the strategies of incorporation, avoidance and resistance with which students negotiate these knowledges. These knowledges, if contested, are then theorised to facilitate these students’ entry into, and mobility within, globally dispersed epistemic communities.  相似文献   

16.
Abstract

‘The Western tradition’, as passe-partout, includes fringe figures, émigrés and migrants. Rather than looking to resources at the core of the Western tradition to overcome its own blindnesses, I am more interested in its gaps and peripheries, where other thoughts and renegade knowledges take hold. It is in the contact zones with strangers that glimpses of any culture’s philosophical blindness become possible and changes towards a different understanding of knowledge can begin. In the context of education, I am above all interested in PhD candidates who wish to draw on the bodies and modes of knowledge they bring with them to the university. Some are not well represented: Indigenous and other non-Western traditions, non-English languages, and the renegade knowledges of marginalised groups. My context is that of creative practice-led PhD theses at AUT University, Auckland (Aotearoa/New Zealand) which have made me aware of the importance of cosmopolitics to understand education in the context of entangled histories of colonisation and domination; border-crossing interdependencies; new types of conflict and new ways of building communities. My study thus explores aspects of transculturation—involving not only ethnic cultures (often the default understanding of culture) but also different disciplinary knowledge cultures. The place that no-one owns in Western tradition, the place of fringe figures, émigrés and migrants, may offer a point from which non-traditional candidates’ thoughts can lever off to build connections with their own stores of knowledge. (Non-traditional candidates belong to minorities in Western universities until about thirty years ago when traditional candidates were ‘male, from high-status social-economic backgrounds, members of majority ethnic and/or racial groups, and without disability’.) This usually means for Western supervisors that they need to recognise their ignorance towards parts of their own traditions, as well as those of their candidates. The proposition I will explore is that the emergent research of non-traditional candidates can thrive on gaps and on the fringes—provided that both candidates and supervisors are able to be porous to the unknown and ‘troubled by the presumption of equality’. The potential of the gap, the unknown, which simultaneously separates and connects candidates and supervisors, can be the beginning of generating a thing in common. This is a rich and creative place for new thought, which may open the academy to transcultural knowledge.  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 paper focuses on the ‘problem’ of Aboriginal and Torres Strait Islander education represented in the Australian Curriculum’s Aboriginal and Torres Strait Islander histories and cultures cross-curriculum priority. Looking beyond particular curriculum content, we uncover the policy discourses that construct (and reconstruct) the cross-curriculum priority. In the years after the Australian Curriculum’s creation, curriculum authors have moulded the priority from an initiative without a clear purpose into a purported solution to the ‘Indigenous problem’ of educational underachievement, student resistance and disengagement. As the cross-curriculum priority was created and subsequently reframed, the ‘problem’ of Aboriginal and Torres Strait Islander education has thereby been manifested in policy, strategised as curriculum content and precipitated in the cross-curriculum priority. These policy problematisations perpetuate contemporary racialisation and actively construct Aboriginal and Torres Strait Islander people, histories and knowledges as deficient.  相似文献   

19.
This paper explores how Foucault's concept of the panopticon, power and knowledge impacts on the identity of young Nunga males in a secondary educational institution. I argue that the regulation of the Nunga body in schools is embedded in the discursive formations of knowledge about Indigenous people and the workings of power that are tied up in discipline, surveillance and management of bodies in schools. Through the Indigenous concepts of ‘play’, ‘playing up’/‘stylin’ up’, I draw attention to Nunga males' resistance to surveillance and management in the schooling environment through understanding themselves as Nungas and their performance of identity through the popular culture of rap to turn the surveillance gaze back upon itself. For young Nunga males turning the gaze back on itself is an act of constructive defiance that allows them a space to explore their own identities through performance rather than through the knowledge production constructed by the hegemonic racialised institution of the school.  相似文献   

20.
While there have been numerous discussions of the impact on educational services made by trade liberalization through the World Trade Organization (WTO), this study looks at the emergence of global resistance to the commodification of culture through the General Agreement on Trade in Services (GATS) within the WTO. In line with the Council of Europe Declaration on Cultural Diversity in 2000 and the UNESCO Declaration on Cultural Diversity in 2001, a global movement has been fighting for a legally binding global convention on cultural diversity under the auspices of UNESCO. The author examines how ‘cultural diversity’ is defined by various groups and nations. She also discusses the potential implications of such a global convention on cultural diversity for ‘cognitive justice’, that is, for affirming the validity of diverse knowledge systems over against the dominance of neoliberal ideology. Finally, she argues that the leading definition of cultural diversity, contrary to its stated intention, actually serves to re-assert the cultural hegemony of the North rather than benefit subjugated knowledges of the South.  相似文献   

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