Thèse
This thesis examines the relationship between the community and school in Arctic Bay in north Baffin Island. The objective is two-fold: first, to provide insights into the interaction between Inuit community members and school, and second, to describe and analyze the internal changes that school effects among community members. The central concern underlying the thesis is the ongoing process of Inuit cultural change. This thesis expands the framework for studies in educational anthropology in two ways. First, the thesis examines the interaction between the community and the school from the perspective of the community, rather than from that of the school. Second, it applies anthropological understandings of social structure, social control and social personhood as analytical categories in examining the two cultural contexts. The thesis illustrates the fundamental contradictions in worldview between Inuit and the institution of schooling. Observations of contemporary life illustrate that Inuit have been able to maintain the organizing principles of their kinship system in the transition from pre-settlement life to the community. Observations of socialization in school illustrate that the social norms and interrelational processes young Inuit learn in school contradict some of the organizing principles of Inuit kinship. Moreover, the responsibilities that Inuit adults are required to undertake as parents of school children impinge on their kinship obligations. The thesis concludes that although Inuit have maintained authentic, albeit modified, cultural practice in the community, the socialization of school, a culturally foreign institution, increasingly impinges on their normative values and social relations.
Anne Douglas
Article scientifique
Depuis son ouverture en 2011 à Odanak, l’Institut collégial Kiuna constitue le seul établissement postsecondaire conçu par et pour les Premières Nations du Québec. Il s’inscrit dans la ligne directe de son prédécesseur, le Collège Manitou de La Macaza (1973-1976) et des Tribal Colleges and Universities (TCU) américains en matière de sécurité et de continuité culturelles. Or, l’introduction de perspectives autochtones et de cursus adaptés au sein du système d’éducation provincial pose un certain nombre de défis conceptuels et logistiques. L’établissement postsecondaire peut-il s’avérer un environnement favorable au développement identitaire des étudiants autochtones ? L’adaptation de programmes postsecondaires peut-elle contribuer à la persévérance et à la réussite des étudiants des Premières Nations ? Cet article vise à analyser les dispositifs inscrits au sein du projet pédagogique du programme Sciences humaines – Premières Nations de l’Institution Kiuna. À la lumière des témoignages d’étudiants, de diplômés et de professionnels autochtones recueillis entre 2013 et 2015, il tend à démontrer que l’adaptation de cursus et de services postsecondaires contribue à la sécurité culturelle, à l’enracinement identitaire et, donc, à la persévérance scolaire d’étudiants des Premières Nations.Since its opening in Odanak in 2011, Kiuna Institution is the only postsecondary institution run by and for Quebec’s First Nations. Inspired by its predecessor, La Macaza’s Manitou College (1973-1976), and rooted in a similar ideology as the American Tribal Colleges and Universities (TCUs), the institute focuses on the establishment of cultural security (protection of the culture) and continuity within its programs and services. However, the introduction of Indigenous perspectives and curricula within the provincial education system raises a number of conceptual and logistical challenges. Can postsecondary institutions provide a supportive environment for the development of indigenous identities? Can the adaptation of curricular programs foster the perseverance and success of First Nations students? Based on testimonies and experiences of First Nations’ students, graduates and professionals collected between 2013 and 2015, this article analyzes the different components and cultural approaches integrated within Kiuna’s Social Science program and emphasizes the impact of cultural security within the collegial success of First Nations students.Desde su apertura en 2011, el Instituto colegial Kiuna de Odanak constituye el único establecimiento postsecundario fundado y administrado por y para las Primeras Naciones de Quebec. Este se inscribe en la misma línea de su predecesor, el Collège Manitou de La Macaza (1973-1974) y de los Tribal Colleges and Universities (TCU) norteamericanos en materia de seguridad y de continuidad culturales. Sin embargo, la introducción de perspectivas indígenas y de currículos adaptados al sistema educativo provincial plantea una serie de desafíos conceptuales y logísticos. ¿Puede el establecimiento postsecundario mostrar un ambiente favorable al desarrollo de la identidad de los estudiantes indígenas? ¿La adaptación de programas postsecundarios promueve la permanencia y el éxito de los estudiantes de las Primeras Naciones? Este artículo busca analizar los dispositivos inscritos en el proyecto pedagógico del programa Ciencias Humanas – Primeras Naciones del Instituto Kiuna. A la luz de los testimonios de estudiantes, egresados y profesionales indígenas registrados entre 2013 y 2015, se tiende a demostrar que la adaptación del currículo y de servicios postsecundarios contribuyen a la seguridad cultural, al arraigo de la identidad y, por lo tanto, a la permanencia escolar de los estudiantes de las Primeras Naciones.
Emanuelle Dufour
Article scientifique
Aboriginal people have experienced a vast amount of change in just two generations. In my childhood Yirrkala, in Arnhem Land, consisted of two camps, a top camp and a bottom camp where clans from different parts of the "Top End" stayed. Now it is the second largest Aboriginal community in the Northern Territory and next to us is the modem mining township of Nhulunbuy where some 5,000 people live.
Wali Wunungmurra
Article scientifique
The paper examines the relationship between indigenous knowledge and heritage documentation efforts generated by scientists and other forms of local activities that work in strengthening indigenous cultural identity and tradition. As the studies in indigenous heritage and environmental knowledge have become one of the fastest-growing fields in northern cultural research, there is tough competition for limited resources and, even more, for the time, goodwill, and attention of northern constituencies. Scholarly projects in heritage and knowledge documentation represent just one stream within today's public efforts, though an important and visible one. Those projects do have an impact in local communities; but such impact is often subtle, circumstantial, and may not be sustainable when left standing on its own. Local knowledge, very much like active language, relies primarily on oral transmission, family ties, community events, and subsistence activities. As long as those prime channels of cultural continuity are working, “our words put to paper”—knowledge and heritage sourcebooks, school materials, and catalogs—should be regarded as long-term cultural assets that may play a crucial role in the transformed northern societies of today and of tomorrow. L’article étudie la relation entre les savoirs autochtones et les efforts de documentation du patrimoine générés par des scientifiques et d’autres formes d’activités locales qui travaillent à renforcer l’identité et la tradition culturelle autochtones. Alors que les études sur le patrimoine autochtone et les savoirs environnementaux sont parmi les champs de recherche en culture nordique les plus rapides à s’être développés, la compétition est rude pour des resources limitées et, plus encore, pour le temps, la bienvaillance et l’attention des circonscriptions du nord. Des projets scientifiques sur le patrimoine et la documentation des savoirs ne représentent qu’un courant parmi l’effort public actuel, mais il est important et visible. Ces projets ont bien un impact sur les communautés locales ; toutefois un tel impact est souvent subtil, indirect et n’est sans doute pas viable une fois abandonné à l’auto-gestion. Les savoir locaux, tout comme les langues vivantes, reposent principalement sur la transmission orale, les liens familiaux, les évènements communautaires et les activités de subsistance. Aussi longtemps que ces canaux principaux de continuité culturelle fonctionnent, «nos mots transcrits sur papier» — les livres sources des savoirs et du patrimoine, les documents scholaires, et les catalogues — doivent être considérés comme des avoirs culturels à long terme qui jouent et joueront peut-être un rôle essentiel dans les sociétés nordiques transformées d’aujourd’hui et de demain.
Igor Krupnik
Livre
À la croisée des terrains et des disciplines, ce livre collectif propose une réflexion inédite, à partir de situations précises, sur le concept d'appropriation ou de réappropriation de savoirs et de savoir-faire, en centrant les analyses sur le point de vue des acteurs, leurs engagements, leurs visées et objectifs et en s’intéressant au pouvoir d’initiative et aux stratégies qu'ils déploient dans la production et l’usage des savoirs. À partir d’études de cas, l’ouvrage permet une approche globale de la question grâce à la grande diversité de terrains étudiés : Afrique - Afrique sub-saharienne, Côte d’Ivoire, Maroc ; Amérique - Mexique, Haïti ; Asie - Inde, Chine, Iran ; Europe, France. Il croise les réflexions de quatre anthropologues, six historien(ne)s, deux sociologues, un géographe et un spécialiste d’histoire littéraire. Sans figer la définition de ces processus de (ré) appropriation, il s'agit de les envisager d'un point de vue méthodologique et heuristique. Au-delà de notions déjà travaillées comme celles de « transfert culturel » ou « d’acculturation », les travaux présentés ici permettent de dépasser la seule description de la distribution ou circulation des savoirs, adoptés ou rejetés dans certaines régions, en se focalisant plutôt sur l’agentivité des acteurs dans ces processus d’intégration de savoirs ou savoir-faire considérés comme exogènes ou bien redécouverts après des longues périodes d’oubli. Les études de cas proposées pourront nourrir les réflexions théoriques, servir de base pour des études régionales, ou encore permettre des approches comparatives.
Marie Chosson; Marie-Albane de Suremain; Anne Viguier
Livre
Integrating work from several different national systems of scholarship, A Companion to the Anthropology of Education presents a comprehensive and state-of-art overview of the field of anthropology of education. Leading educational anthropologists examine everyday educational processes in culturally diverse settings, and the impacts on those processes of history, language policies, geographically specific problems and solutions, governmental mandates, literacy, inequality, multiculturalism, and more. Each contributor evaluates the key anthropological advances, arguments and approaches that inform the field's research. The Companion presents both theoretical and applied perspectives on important processes of education, in specific locations and worldwide.
Bradley A. Levinson; Mica Pollock
Chapitre
Lester-Irabinna Rigney
Article scientifique
A ghetto land pedagogy begins with two axioms that align it with land education more broadly, and that distinguish it from the general umbrella of environmental education. First, ghetto colonialism is a specialization of settler colonialism. Second, land justice requires decolonization, not just environmental justice. A ghetto land pedagogy thus attends to an analysis of settler colonialism, offers a critique of settler environmentalism, and forwards a decolonizing cartography as a method for land education. This article discusses ‘storied land’ as a critical cartographic method for land education, illustrated through a discussion of land in the San Francisco Bay Area.
La Paperson
Chapitre
Bakamana Yunupingu
Livre
Canada’s Aboriginal peoples have been the target of the processes of integration and assimilation for many generations. Now, thanks to a vibrant cultural renaissance and renewed political strength, the First Nations are making it clear that they want to have a say in determining their place in Canadian society. Before the concept of educational integration is relegated to the back burner, however, it deserves to be re-examined. The term itself suggests a mixing of ideas, a coming together of minds with appreciation for alternative ways of thinking. It is now becoming clear that Canada’s cultural make-up can be greatly enriched through an injection of Aboriginal philosophy and spirituality. The time is right; non-Native people now appear willing to listen and learn.This book is an appeal to First Nations leaders in Canada to promote integration. Non-Aboriginals need to be educated about Native ways because the ancient sacred ways have much to offer. The traditional Indigenous reverence for the Earth and natural phenomena promoted harmony among all living things and assured a perpetual availability of natural resources. This form of integrated education can only be undertaken by Indigenous people because they alone possess traditional knowledge.The integration of Indigenous knowledge necessitates a unanimous stance in the First Nations community and requires the shifting of Aboriginal energies from political fronts towards a more fraternal sharing of ideas. The benefits of such an undertaking cannot easily be overemphasized since the very existence of our planet may be at stake.
John W. Friesen; Virginia Lyons Friesen