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1.
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   

2.
Nous présentons ici la reconstruction de l’histoire de l’École Consolidée Miguel Dávila Carson, qui s’est déroulée entre 1953 et 1973. Il s’agit d’une expérience éducative développée par un groupe de professeurs dans un quartier périphérique de Santiago du Chili. Cette initiative s’inscrit dans le cadre d’un mouvement syndical, social et pédagogique, le Mouvement de Consolidation de l’Éducation Publique. L’article a pour objet de visibiliser la constitution de la catégorie ‘sujet enseignant’ dans cette expérience particulière. L’origine du mouvement se situe dans les principes définis par un mouvement éducatif des premières décades du XXème siècle. L’expérience a été reconnue et valorisée, sous certains aspects, par la politique expérimentale du Ministère de l’Éducation de la République du Chili. La proposition éducative dont rend compte cette expérience a réussi à s’insérer dans un processus social de transformations plus globales: des enfants et adolescents qui vivaient dans des conditions de vulnérabilité ont accédé peu à peu au système scolaire, parvenant même, dans certains cas, à s’incorporer à l’éducation supérieure. Pour reconstruire les évènements historiques, on a eu recours à l’histoire orale, à travers des entretiens avec cinq professeurs protagonistes de cette expérience. L’analyse de l’expérience permet de montrer que la catégorie ‘sujet enseignant’ émerge de l’articulation de quatre dimensions interdépendantes, à savoir: la communauté, la politique éducative, les pairs et la salle de classe. On en conclut que, dans des conjonctures historiques déterminées, les ‘sujets enseignants’ créent de nouvelles pratiques dans tous ces domaines, qui transforment le système éducatif. La possibilité se manifeste alors de construire un système éducatif comptant sur la participation de la communauté éducative, incorporant la culture locale et cohérente à un projet de transformation sociale nationale. Cet article a été écrit dans le cadre du projet financé par le Fondo Nacional de Desarrollo Científico y Tecnológico, sous le titre: “Ser docente en Chile: tensiones históricas y perspectivas a través del enfoque biográfico y etnográfico (1923–2011)”, projet FONDECYT N° 1090692. Aussi fait reconnaissance du projet FONDECYT N°1080414 qui fournit des renseignements essentiels pour la redaction de l’article.  相似文献   

3.
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   

4.
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   

5.
Abstract

Paul Hirst claimed that Richard Peters ‘revolutionised philosophy of education’. This does not accord with my experience in the Antipodean periphery. My experience of the work of Wittgenstein, Austin and Kovesi before reading Peters and Dewey, Kuhn and Toulmin subsequently meant that Peters was a major but not revolutionary figure in my understanding of philosophy of education.  相似文献   

6.
My article is a rejoinder to Gert Biesta’s, ‘“This is My Truth, Tell Me Yours”. Deconstructive pragmatism as a philosophy of education.’ Biesta attempts to place Jacques Derrida’s deconstruction in ‘the very heart’ of John Dewey’s pragmatism (710). My article strives to impress Deweyan pragmatism in the heart of Derridian deconstruction. It does so by offering Dewey’s denotative, naturalistic, empirical perspectivalism as an alternative to Derrida’s anti-empirical quasi-transcendentalism for understanding otherness and difference. The first section of my article shows Biesta offers a catastrophically mistaken and confused argument. The second section imprints Deweyan pragmatism in the heart of Derrida’s deconstruction. Dewey specifically makes philosophical use of a version of the genetic method he calls the ‘empirical denotative method’ to trace the exclusions as well as the inclusions of our perspectival selections driven by our finite embodied needs, interest, desires, and purposes. We may derive the trace of quasi-transcendental différance from the trace of empirically perspectival inclusions and exclusions. Specifically, différance is a reified hypostatic abstraction. Next, I respond to Biesta’s claim that since the metaphysics of presence still entangles Dewey, he cannot appreciate the fact that presence depends on absence. Actually, presence in Dewey always depends on absence. Finally, we will find that Biesta’s own deconstructive pragmatism flounders on his commitment to self-refuting relativism.  相似文献   

7.
Abstract

Being 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   

8.
Le but principal de cet article est de comparer à partir des textes législatifs, des enquêtes ministérielles et européennes, et des revues spécialisées en France et en Espagne les propriétés de deux organisations scolaires singulières nommées «éducation prioritaire» ainsi que les mises en ?uvre de l'éducation physique. En nous appuyant sur l'approche de la construction sociale, nous présentons comment ces deux pays européens organisent cet enseignement dans les milieux défavorisés. Une analyse des aspects visibles du système éducatif à l'aide d'indicateurs généralistes (organisation des études, formation des enseignants, dépenses publiques) aurait laissé envisager d'importantes différences. Cependant, la comparaison à l'aide d'indicateurs «plus fins» des mises en ?uvre de l'éducation physique dans les écoles traditionnelles (poids de l'éducation physique, préoccupations gouvernementales et celles des enseignants, programmes d'enseignement) puis dans les milieux difficiles ZEP et CAEP (choix didactiques et pédagogiques) indique de fortes similitudes. Ces différences de résultats soulignent l'intérêt des analyses comparatives secondaires et la nécessité de considérer des analyses détaillées.

The main aim of this study is to compare two particular school organisations labelled ‘priority education’ in France and Spain, in relation to physical education using laws, ministerial and European surveys, and specialised journals. The social constructivist approach has been used to describe how both these European countries organise the teaching of physical education in under‐privileged environments. The analysis of the visible aspects of these educational systems with general indicators (organisation of studies, teacher education, public expenses) seems to imply differences. However, the comparison using more detailed data in the implementation of physical education in traditional schools (weight of the physical education in the system, governmental and teachers concerns, teaching programmes) indicates strong similarities. In addition, didactic and pedagogic choices in physical education in under‐privileged schools appear to be quite similar. These results underline the interest of secondary comparative studies and the necessity of taking into account detailed analyses.  相似文献   


9.
We are made up of stories: the stories we hear, the stories we tell. Intertextual connections form through repeatedly hearing stories, many of which stem back to childhood. This paper foregrounds a teachers-as-readers literature circle in which a group of Indigenous teachers in Canada discussed, among other titles, Rafé Martin’s The Rough Face Girl and Gerald McDermott’s Raven. Children’s stories are contested spaces because of the persistent presence in them of “simulacra” or imaginary representations of Indigenous peoples. The paper describes how the teachers drew on their storied formations as Indigenous readers to gloss the stories, as well as revised their interpretations through critical discussion with one another.  相似文献   

10.
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.
When Dewey scholars and educational theorists appeal to the value of educative growth, what exactly do they mean? Is an individual's growth contingent on receiving a formal education? Is growth too abstract a goal for educators to pursue? Richard Rorty contended that the request for a “criterion of growth” is a mistake made by John Dewey's “conservative critics,” for it unnecessarily restricts the future “down to the size of the present.” Nonetheless, educational practitioners inspired by Dewey's educational writings may ask Dewey scholars and educational theorists, “How do I facilitate growth in my classroom?” Here Shane Ralston asserts, in spite of Rorty's argument, that searching for a more concrete standard of Deweyan growth is perfectly legitimate. In this essay, Ralston reviews four recent books on Dewey's educational philosophy—Naoko Saito's The Gleam of Light: Moral Perfectionism and Education in Dewey and Emerson, Stephen Fishman and Lucille McCarthy's John Dewey and the Philosophy and Practice of Hope, and James Scott Johnston's Inquiry and Education: John Dewey and the Quest for Democracy and Deweyan Inquiry: From Educational Theory to Practice—and through his analysis identifies some possible ways for Dewey‐inspired educators to make growth a more practical pedagogical ideal.  相似文献   

12.
Abstract

Indigenous 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   

13.
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   

14.
In this article, I intend briefly to present some views of how cultural expressions can be used as a basis of artistic education of an indigenous people in a particular area. In the past 30 years, indigenous peoples have demanded that their cultural expressions (and knowledge) be included in higher education; to achieve this, they have applied diverse strategies. This integration is, however, a complex process, as universities or institutions of higher education often have to follow national programmes and regulations concerning higher education. Nevertheless, many indigenous peoples have attempted, in their regions, to create art programmes for higher education, often as part of another art programme, or as an independent programme. The case that I use in the presentation is based on my work at Sámi allaskuvla/the Sámi University College in Guovdageaidnu (Kautokeino) in the Sámi area of Norway. The main question here is: How and under what conditions is it possible to launch higher art education that has duodji as its foundation? A key question is what the significance of the overall discourse and praxis that has emerged and developed in indigenous societies is when it is transferred to higher education.  相似文献   

15.
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   

16.
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17.
Drawing from long-term ethnographic research in the Andes, this paper examines one Quechua-speaking Indigenous bilingual educator’s trajectory as she traversed (and traverses) from rural highland communities of southern Peru through development as teacher, teacher educator, researcher, and advocate for Indigenous identity and language revitalization across urban, periurban, and rural spaces. Neri Mamani grew up in highland Peru and at the time I met her in 2005 was a bilingual intercultural education practitioner enrolled in master’s studies at the Program for Professional Development in Bilingual Intercultural Education for the Andean Region (PROEIB-Andes) at the University of San Simón in Cochabamba, Bolivia. Drawing from my ethnographic research at PROEIB that year, situated also within a broader context of my ethnographic research on bilingual education in the Andes across several decades and Neri’s life trajectory across those same decades, this paper analyzes her narrative as it emerged in a 4-hour interview with me. I argue that Neri and her peers’ recognizing, valorizing, and studying the multiple and mobile linguistic, cultural, and intercultural resources at play in their own and others’ professional practices around bilingual intercultural education enable them to co-construct an Indigenous identity that challenges deep-seated social inequalities in their Andean world.  相似文献   

18.
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   

19.
In response to Ruth Heilbronn and Adrian Skilbeck's thoughtful review of my American Philosophy in Translation, I take up three aspects of the argument about which I want both to defend my position and to clarify it further. The first is the use of examples in philosophy and philosophy of education. The second raises the question of how far American philosophy, as a philosophy in response to crisis, can answer to the contemporary crisis of the pandemic. The third addresses some educational implications of American philosophy in translation by paying attention to the particularities of its language—especially in respect of such considerations as distance education, international exchange without travel and alternative routes of political education through withdrawal and through the creation in digital space of what Thoreau called ‘beautiful knowledge’.  相似文献   

20.
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   

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