Article scientifique
El análisis de las políticas educativas mexicanas se convierte en un referente para otras sociedades multiculturales en cuanto a la atención educativa de las minorías nacionales. De este modo, el análisis histórico, político e ideológico de dichas políticas en los últimos años aportará la base teórica sobre la que se sustentan. El planteamiento de una educación indígena con la finalidad de la asimilación de los pueblos indígenas en la sociedad nacional ha cambiado paulatinamente hacia propuestas de integración cuyo eje central es la interculturalidad más allá del contexto educativo. La descripción de la realidad educativa de la comunidad p’urhepecha es un claro ejemplo de comunidad pionera en la puesta en marcha de proyectos educativos bilingües interculturales, cuyo análisis contribuirá a la compilación de información relevante sobre su diseño y ejecución.
Sonia García Segura
Livre
Ce livre part d'une interrogation : comment penser une éducation postcoloniale ? Il y répond en analysant empiriquement deux cas de décolonisation inachevée dans le Pacifique, et deux modèles nationaux a priori incomparables : celui des Etats-Unis d’Amérique à Hawai’i et celui de la France en Nouvelle-Calédonie. L’institutionnalisation récente d’un enseignement des langues et cultures autochtones est un angle privilégié pour saisir la portée du mot d’ordre d’une « décolonisation » de l’école. Cette institutionnalisation est un terrain exceptionnel pour tester les limites du désir de concilier l’universalisme du droit avec la reconnaissance de droits collectifs spécifiques au nom de la réparation des torts de la colonisation. En quoi l’émergence d’un système scolaire qui se veut désormais « culturellement adapté » remet-elle en question « l’indifférence aux différences » qui caractérise le fonctionnement de l’école? Quels sont les objectifs des réformes en cours, les registres de leur justification, et en quoi sont-ils compatibles? Jusqu’où les dispositifs adaptés peuvent-ils rompre avec le système éducatif national, et comment les évaluer avec les outils dont on dispose ? La transmission des savoirs autochtones s’est faite jusqu’à présent hors de l’école : quelles peuvent être les conséquences sur la nature de ces savoirs du fait qu’ils soient transmis désormais par l’école ? Jusqu’où peut-on le faire dans le respect de la forme scolaire, et jusqu’où peut-on le faire sans transformer radicalement le rapport des sujets à leur culture ?
Marie Salaün
Article scientifique
Amy Farrell
Livre
This expansive collection explores the complexities of decolonization and indigenization of post-secondary institutions. Seeking to advance critical scholarship on issues including the place of Indigenous epistemologies, knowledges, curriculum, and pedagogy, Decolonizing and Indigenizing Education in Canada aims to build space in the academy for Indigenous peoples and resistance and reconciliation. This 15-chapter collection is built around the two connecting themes of Indigenous epistemologies and decolonizing post-secondary institutions. Aiming to advance and transform the Canadian academy, the authors of this volume discuss strategies for shifting power dynamics and Eurocentric perspectives within higher education.Written by academics from across Canada, the text reflects the critical importance of the discourse on truth and reconciliation in educational contexts and how these discourses are viewed in institutions across the country. This expansive resource is essential to students and scholars focusing on Indigenous knowledges, education and pedagogies, and curriculum studies.
Sheila Cote-Meek; Taima Moeke-Pickering
Livre
Drawing on treaties, international law, the work of other Indigenous scholars, and especially personal experiences, Marie Battiste documents the nature of Eurocentric models of education, and their devastating impacts on Indigenous knowledge. Chronicling the negative consequences of forced assimilation, racism inherent to colonial systems of education, and the failure of current educational policies for Aboriginal populations, Battiste proposes a new model of education, arguing the preservation of Aboriginal knowledge is an Aboriginal right. Central to this process is the repositioning of Indigenous humanities, sciences, and languages as vital fields of knowledge, revitalizing a knowledge system which incorporates both Indigenous and Eurocentric thinking.
Marie Battiste
Chapitre
In order to reconnect younger, physically active Indigenous learners to ḥiškʷiiʔatḥ land, to ḥiškʷiiʔatḥ language, to ḥiškʷiiʔatḥ stories, to ḥiškʷiiʔatḥ kinship and to the responsibilities that come with being a ḥiškʷiiʔatḥ person, the planning and delivery of this project combined place-based education approaches with research-supported language immersion techniques within a ḥiškʷiiʔatḥ framework. I analyze my experience prior, during and proceeding this study to support my assertion that programs developed and delivered around place-based Indigenous knowledge and spirituality can contribute to re-strengthening principles of ancestral continuity and renewal. A further result of the study was the continuation and expansion of my ability to create and deliver ḥiškʷiiʔatḥ-centered language immersion lessons that align with Indigenous ancestral ways in various environments.
Teresa Newberry; Octaviana V. Trujillo
Article scientifique
Education is heavily influenced by colonization from the Western World. This paper addresses the historical context of colonization around the world and highlights the creation of the current power structure, categorizing people as superior or inferior- based on race. The continuation of these systemic issues is, what Anibal Quijano calls, coloniality of power, and has caused a subconscious acceptance from the oppressed and oppressor. This seeps into every aspect of education: students, teachers, curriculum, funding, and politics. Although teachers are believed to be education’s change agent, they are not truly taught how to transform the current system. They are not challenged to question coloniality of power’s impact on education. This causes teachers to begin educating the next generation without a deep understanding of who they are, what they believe, and the affects this has on their teaching practices. I will share my experiences as a black woman, explaining how this has impacted my life, how I viewed myself growing up, the norms I ingested as truth, and the lack of racial consciousness I had until my late 20’s. My late blooming of understanding led me to an exhaustive search for answers. In my quest, I found a solution to this oppressive pattern- the decolonization of education, a dismantling of the current power structure. If teachers are taught this at the undergraduate level, I believe we will have a more equitable educational system. La educación está fuertemente influenciada por la colonización del mundo occidental. Este artículo habla sobre el contexto histórico de la colonización alrededor del mundo y subraya la creación de una estructura de poder actual que categoriza a las personas ya sea como superiores ó inferiores en base a la raza. La continuación de estos problemas sistémicos es lo que Aníbal Quijano denomina colonialidad del poder, la cual ha causado una aceptación inconsciente tanto del opresor como del oprimido. Esto se infiltra en cada aspecto de la educación: los estudiantes, el curriculum, el financiamiento y la política educativa. Esto ocasiona que los docentes eduquen a generaciones futuras sin un conocimiento profundo de quienes son ellos, en qué creen y el efecto que ello tiene en su docencia. En este artículo comparto mis experiencias explicando cómo estos fenómenos han impactado mi vida, cómo me veo a mí misma en mi crecimiento como persona, las normas que he internalizado como propias y la falta de concientización racial que tuve hasta el final de mi segunda década de vida. Mi tardío florecimiento de entendimiento me llevó a una exhaustiva búsqueda por respuestas. En mi búsqueda encontré una solución a este patrón de opresión: la decolonización de la educación, el desmantelamiento de la estructura de poder actual. Si los docentes son formados en esta perspectiva, yo creo que tendríamos un sistema educativo más equitativo.
Candiss Brooks
Thèse
This research explores the recent history of educational change in Nunavut’s public school system, primarily between the years 2000 and 2013. During this time, decision makers mandated that schools deliver programs in accordance with Inuit foundations of knowledge, values and ways of being. I show how new school system initiatives were largely informed by long-term Nunavut educators—Inuit and non-Inuit—as well as Elders and Inuit knowledge holders, whose perspectives reach into the remembered past and towards an imagined future. My inquiry centres in-depth interviews with Cathy McGregor, an educational leader who carries 40 years experience North of 60°, and was responsible for facilitating many recent curriculum, policy, and leadership changes. Cathy is also my mother. Illuminated by her memories and vision, materials developed for the Nunavut school system, and my own research journey, I examine processes of bringing knowledge from and about the past forward in educational change. I describe three sites as demonstrating decolonizing: 1) The role of Inuit Elders in the school system, including full-time Elder Advisors; 2) Processes of curriculum development based on Inuit Qaujimajatuqangit; and, 3) An annual leadership development workshop facilitating history education. Building on these stories of change, I work towards theorizing two concepts, and the relationship between them, in the context of the Nunavut school system: decolonizing and knowing with historical consciousness. I find the sustainability of change in this context is elusive and challenging. Educators are unlikely to reach a stable moment of fulfillment wherein they hold sufficient knowledge of the context, or where the institution of schooling is decolonized. Using the metaphor of a river melting in spring throughout the dissertation, I find it is unsettling to acknowledge that time constantly slips away; that what was done before may no longer be relevant or possible now. However, knowledge from and about the past may serve educators by illustrating that knowing is always conditioned by place, time, identity, and relationships; therefore, knowledge can, and must, be remade. I argue that this warrants practices of continuously and recursively revisiting what is called for in Nunavut schools, to support educational change towards decolonizing.
Heather Elizabeth McGregor
Livre
Notre ouvrage est inspiré par une liste de questions que des enseignants, chefs d’établissement ou administrateurs posent fréquemment lors des conférences et formations que nous, Nathalie Auger et Emmanuelle Le Pichon, propo- sons. Par exemple : « Que faire avec les élèves qui ne maîtrisent pas la langue de l’école ? » Ces questions sont enrichies de celles que nous posent les élèves et leurs parents sur le même thème. L’objectif est d’accroître nos connaissances sur l’enseignement-apprentissage des langues et des disciplines. Ce livre vise donc à répondre à vos interrogations et à vous donner des pistes d’activités pour travailler. Chaque question vous renvoie à l’un des chapitres du livre. Ces chapitres feront le point sur les connaissances scientifiques et sur les pratiques qui en découlent. Les pratiques et réflexions sont inspirées de tous les projets que nous avons menés depuis une vingtaine d’années et par tous les enfants, parents et professionnels de l’éducation rencontrés.
Nathalie Auger; Emmanuelle Le Pichon
Article scientifique
Los derechos educativos y lingüísticos de los pueblos indígenas son parte integrante de los Derechos Humanos, exigibles al Estado de Chile por haber ratificado y aprobado la Convención Internacional de los Derechos del Niño y de los Adolescentes y ser estos parte integral de los Derechos Humanos, según artículo 5º inciso 2º de la Constitución Política de la República de Chile de 1980. La coyuntura política marcada por la reciente aprobación del Convenio 169 y el tema del Bicentenario de la República (2010), dejan al descubierto los conflictos sociales y políticos que tensionan las relaciones entre los pueblos indígenas y el Estado. Pese al conflicto y la violencia que se han encargado de mostrar los medios de comunicación, las organizaciones en conjunto con otras instancias sociales como el mundo académico han generado diálogos profundos respecto a los derechos de los pueblos, en los que tienen cabida el tema de los derechos lingüísticos y educativos, temas a desarrollar en esta presentación. The educational and linguistic rights of indigenous peoples are an essential part of the Human Rights that are legally binding on the Chilean State as a result of its having ratified and approved the Convention on the Rights of the Child; being also such rights an integral part of the Human Rights guaranteed by the Political Constitution of the Republic of Chile of 1980 - according to the 5th Article, 2nd Subparagraph thereof. The political situation characterized by the recent approval of the Agreement 169 and the celebration of the Republic’s Bicentenary (2010) reveal the social and political conflicts that strain the relationships between the indigenous peoples and the State. Despite the conflict and violence shown by the mass media, social organizations and other groups - such as the academic world - have been generating in-depth dialogs regarding the rights of peoples. In this interaction, educational and linguistic rights are present and they are the subject matter of this presentation.
Elisa Loncon