Article scientifique
Betsy Annahatak
Livre
De nombreux mécanismes internationaux sont censés garantir un droit à l'éducation pour chacun. Les peuples autochtones sont partout en lutte pour une place dans les systèmes éducatifs. La remise en cause de l'éducation formelle, associée à la disparition des cultures et des langues locales, permet ainsi de proposer une nouvelle approche garante des savoirs autochtones. Des anthropologues, des praticiens de l'éducation et des leaders autochtones mobilisent des stratégies autonomes de transmission des savoirs et promeuvent leurs systèmes de valeurs. Quel type d'approche produit les meilleurs résultats pour les peuples autochtones ? Comment l'éducation peut-elle mieux préparer les autochtones à exercer leurs droits ?
Irène Bellier; Jennifer Hays
Rapport
Canada; Commission royale sur les peuples autochtones; René Dussault; Georges Erasmus
Article scientifique
Amidst ongoing, contemporary colonialism, this article explores Indigenous pathways to decolonization and resurgence with an emphasis on identifying everyday practices of renewal and responsibility within native communities today. How are decolonization and resurgence interrelated in struggles for Indigenous freedom? By drawing on several comparative examples of resurgence from Cherokees in Kituwah, Lekwungen protection of camas, the Nishnaabe-kwewag “Water Walkers” movement, and Kanaka Maoli (Native Hawaiian) revitalization of kalo, this article provides some insights into contemporary decolonization movements. The politics of distraction is operationalized here as a potential threat to Indigenous homelands, cultures and communities, and the harmful aspects of the rights discourse, reconciliation, and resource extraction are identified, discussed, and countered with Indigenous approaches centered on responsibilities, resurgence and relationships. Overall, findings from this research offer theoretical and applied understandings for regenerating Indigenous nationhood and restoring sustainable relationships with Indigenous homelands.
Jeff Corntassel
Article scientifique
La emergencia de la educación intercultural bilingüe en las comunidades mapuche-williche del sur de Chile está implicando, entre otros procesos de significación socio-política, la activación de la memoria colectiva e histórica, permitiendo incorporar, en los flujos de interacción simbólica entre la comunidad y la escuela, dinámicas de legitimación de su cultura y proyectos societales. Estas dinámicas, sin embargo, se ven tensionadas por las concepciones de interculturalidad que promueve el Estado a través de la escuela y las perspectivas que las comunidades construyen desde los liderazgos sociopolíticos. En el marco de estas tensiones, el artículo explora los modos en que la construcción del curriculum intercultural revela asimetrías que, al interior de los dispositivos pedagógicos de legitimación, existen entre los epistemes mapuche y el moderno-occidental-escolar. Así también, se pone énfasis en la activación de la memoria y el conflicto entre racionalidades que han conducido, aún de manera disgregada, a las comunidades a iniciar procesos re-etnizadores y plantearse proyectos político-educativos propios. The emergence of intercultural bilingual education in Mapuche-Williche communities of southern Chile is implying, among other processes of socio-political significance, activation of the collective and historical memory, allowing to incorporate flows of symbolic interaction between the community and school, legitimation dynamics of their culture and societal projects. These dynamics, however, are stressed by the conceptions of multiculturalism that promotes the state through school and the perspectives that the communities built from sociopolitical leaderships. In the context of these tensions, the article explores the ways in which the construction of intercultural curriculum reveals asymmetries that, within pedagogical legitimation devices exist between the Mapuche and the modern-western-school epistemes. Also, emphasis is placed on the activation of the memory and the conflict of rationalities that have conducted communities, still in a disaggregated way, to start a re-ethnicity process and consider their own political-educational projects.
Pedro Fuenzalida Rodríguez
Chapitre
Verna St. Denis
Article scientifique
According to Maori scholar Linda Tuhiwai Smith (1999), "From the vantage point of the colonized . . . the word 'research' . . . is probably one of the dirtiest words in the indigenous world's vocabulary" (p. 1). This is because research invokes, for indigenous communities, past and present incidents of abusive, exploitative research practices. Yet many indigenous scholars, although recognizing the reasons for why indigenous communities remain distrustful of researchers, argue that research can serve beneficial purposes when it is driven by community interests and undertaken with attention paid to the complexity, resilience, contradiction, and self-determination of these communities. For this reason indigenous scholars have been calling for indigenous communities to (re) claim research and knowledge-making practices that are (1) driven by indigenous peoples, knowledges, beliefs, and practices; (2) rooted in recognition of the impact of Eurocentric culture on the history, beliefs, and practices of indigenous peoples and communities; and (3) guided by the intention of promoting the anticolonial or emancipatory interests of indigenous communities. CIRM is a response to this call. A Critical Indigenous Research Methodologies (CIRM) perspective fundamentally begins as an emancipatory project rooted in relationships and is driven explicitly by community interests. Admittedly, CIRM shares similarities with other critical perspectives, most notably in its commitment that research should be driven by the community; that it should serve the needs of the community; and that the research endeavor should work to ultimately recognize basic human, community, and civil rights. However, other facets of CIRM make it distinct from other critical approaches. Specifically, CIRM is rooted in indigenous knowledge systems and recognizes the role of indigenous beliefs and practices in the construction and acquisition of knowledge—this recognition serves to influence the techniques (methods) and expectations guiding the research process. CIRM recognizes that indigenous peoples think and behave in ways unique to their worldviews and experiences and thus places a heavy emphasis on the role relationships, responsibility, respect, reciprocity, and accountability play in our interactions with the human, physical, and spiritual world around us. In addition, CIRM is driven by a belief that information and knowledge are sometimes esoteric; that the knowledge uncovered through scientific inquiry does not solely belong to the researcher; and that the acquisition of knowledge requires one to enter into a relationship with those ideas—to learn from them, to care for them, and to pass them on to the next generation. From a CIRM perspective, knowledge is sacred and to be entrusted with it carries great responsibility, thus adding a seriousness to subsequent decisions researchers make in terms of how and when to ask for information and how and when to share the knowledge with which they have been entrusted. Finally, CIRM specifically recognizes the political positioning of indigenous peoples in contemporary societies and reasons that it is of litde use to create frameworks rooted in these principles of relationships, reciprocity, and responsibility if these methodologies do not also promote emancipatory agendas that recognize the self-determination and inherent sovereignty of indigenous peoples. (PsycInfo Database Record (c) 2021 APA, all rights reserved)
Bryan McKinley Jones Brayboy; Heather R. Gough; Beth Leonard; Roy F. Roehl II; Jessica A. Solyom.
Article scientifique
The education of First Nations people has been used primarily for assimilation purposes. The last 30 years have witnessed the beginnings of First Nations' control of education with the primary impetus being selfdetermination. Achieving self-determination through education has been hindered by the social and cultural problems associated with colonization. To combat colonization and effect healing, the concept of wholistic education has been offered. Wholistic education describes the pedagogical approach that develops the whole First Nations child: intellectually, spiritually, emotionally, and physically. A wholistic education is compatible with traditional tenets of Native peoples' conceptualizations of well-being and the good life. The standardized Ontario provincial curriculum obstructs selfdetermination by interrupting the transmission from Elder to child of Indigenous knowledge, and understanding of the earth, omitting Indigenous perspectives on history, presenting Indigenous world views as irrational and unscientific, and not using Indigenous languages. Wholistic education can effect cultural survival by providing an education that affirms Indigenous world views and traditions, restores the role of the land and Nature as teachers, teaches history from a Native perspective, restores the Elders to their rightful place as transmitters of Indigenous knowledge, reconnects the generations, and uses Native languages as the medium of instruction.
Alan Ojiig Corbiere
Article scientifique
Recent debates in Australia, largely led by Aboriginal and Torres Strait Island academics over the past 5 or so years, have focused on the need for non-Indigenous educators to understand how their practices not only demonstrate lack of understanding of Indigenous ways of knowing, being and doing, but even deny their presence. This debate has serious implications for the non-Indigenous remote educator who wishes to support remote students to achieve ‘success’ through their education. The debates on the one hand advocate the decolonising of knowledge, pedagogy and research methods in order to promote more justor equal approaches to research and education, while other voices continue to advocate the pursuit of mainstream dominant Western ‘outcomes’ as the preferred goal for Indigenous students across Australia.This dilemma frames the context for this study. The Remote Education Systems Project, in the Cooperative Research Centre for Remote Economic Participation, seeks to explore these and other questions as part of thebroader research agenda being undertaken. This project is particularly focused on large-scale questions suchas: ‘What is a remote education for and what would ‘success’ look like in the remote education context?’ Weare approaching these research questions from community standpoints and perspectives as a critical starting point for these types of debates and discussions. In doing so, our findings indicate that remote Aboriginal community members have a strong sense of western education and its power to equip young people withcritical skills, knowledge and understandings for the future, but also a strong sense of retaining of their ‘own’knowledge, skills and understanding. This presents a complex challenge for educators who are new to this knowledge interface. Here, we offer the concept of ‘Red Dirt Thinking’ as a new way to position ourselves and engage in situated dialogue about what remote schooling might be if it took into account power issues around Indigenous knowledges in the current policy context. This article questions whether remote communities,schools and systems have, in fact, taken account of the knowledge/power debates that have taken place at anacademic level and considers how remote education might consider the implications of stepping outside the ‘Western–Indigenous binary’. It seeks to propose new paradigms that non-Indigenous educators may need toengage in order to de-limit the repositioning of power-laden knowledge and pedagogies offered in remote classrooms.
Sam Osborne; John Guenther
Livre
In this latest work by the prominent historian, Deloria turns his audacious intellect and fiery indignation to an examination of modern science as it relates to Native American oral history and exposes the myth of scientific fact, defending Indian mythology as the more truthful account of the history of the earth. Deloria grew up in South Dakota, in a small border town on the Pine Ridge Indian Reservation. There he was in a position to absorb the culture and traditions of Western Europeans, as well as of the native Sioux people. Much of the formal education he received about science, including how the earth and its people had formed and developed over time, came from the white, Western world; he and his fellow students accepted it as gospel, even though this information often contradicted the ancient teachings of the Native American peoples. As an adult, though, Deloria saw how some of these scientific "facts", once readily accepted as the truth, now began to run against common sense as well as the teachings of his people. For example, the question of why certain peoples had lighter or darker skins posed an especially thorny problem - one that mainstream journals and books failed to answer in a way that was satisfactory to this budding skeptic. When he began to reexamine other previously irrefutable theories - of the earth's creation, of the evolution of people, of the acceptance of the notion that the Indians themselves had been responsible for slaughtering and wiping out certain large animals from their habitat over time - he also began to reconsider the value of myth and religion in an explanation of the world's history and, in the process, to document and record traditionalknowledge of Indian tribes as offered by the tribal elders.
Vine Deloria