Recursos externos

Livre

Educando (nos) con las comunidades.

La colección Disoñadores de Nueva Mirada Ediciones presenta un nuevo libro de tránsito por las comunidades desde las ex- periencias y reflexiones de sus autores/as a través de diversas aristas personales, éticas, políticas, educativas y culturales, en donde se vuelca el compromiso y posicionamiento político de cada uno/a para entregar a los/as lectores/as una mirada espe- ranzadora de resistencia ante los marcos normativos hegemóni- cos y monoculturales que aun se mantiene en nuestra sociedad. Las experiencias y reflexiones que aquí aparecen mues- tran que el acto de participar en comunidades implica “romper voluntariamente, y a través de la experiencia, la relación asi- métrica de sumisión y dependencia” (Fals-Borda y Anisur Ra- hman, 1991:10)1 , sobre todo porque la aproximación a las co- munidades se gesta desde historias reales y autónomas de gente común poseedora de experiencias y conocimientos válidos. De esa manera, los diversos capítulos muestran que las comunida- des no son una macro estructura que rodea a los/as sujetos sino que éstos/as son parte del mismo núcleo de significados que se complementan con otros de acuerdo a su historia personal y social, ya que no se construyen en solitario.

Article scientifique

Educate to perpetuate: land-based pedagogies and community resurgence.

Indigenous youth today are in a precarious position. The elders who guided their grandparents and parents often sufered from direct racism and dislocation from cultural practices, land, medicine, language, knowledge and traditional lifeways. Family and community kinship networks that provided emotional, spiritual and physical support have been brutally and systematically dismantled. When perpetuation is discussed within an Indigenous context, it often refers to the transmission of Indigenous knowledge to future generations and how they act on and regenerate it. This perpetuation of Indigenous knowledge and nationhood occurs every day, often in the shape of unnoticed or unacknowledged actions carried out within intimate settings, such as homes, ceremonies and communities. Focusing on everyday acts of resurgence shifts the analysis of the situation away from the state-centred, colonial manifestations of power to the relational, experiential and dynamic nature of Indigenous cultural heritage, which ofers important implications for re-thinking gendered relationships, community health and sustainable practices. The authors of this article examine ways in which land-based pedagogies can challenge colonial systems of power at multiple levels, while being critical sites of education and transformative change. Drawing on a multi-component study of community practices in the Cherokee Nation conducted by the second author, this article examines strategies for fostering what have been termed “land-centred literacies” as pathways to community resurgence and sustainability. The fndings from this research have important implications for Indigenous notions of sustainability, health and well-being and ways in which Indigenous knowledge can be perpetuated by future generations.

Texte professionnel

Education and the San of Southern Africa.

Article scientifique

Éducation et transmission des savoirs inuit au Canada.

Texte professionnel

Education in the canadian arctic: what difference has the nuvanut governement made?.

Article scientifique

Education Indigenous to Place: Western Science Meets Native Reality.

Indigenous peoples throughout the world have sustained their unique world views and associated knowledge systems for millennia. Many core values, beliefs, and practices associated with those world views have an adaptive integrity that is as valid today as in the past. However, traditional educational processes to transmit indigenous beliefs and practices have frequently conflicted with Western formal schooling and its world view. This paper examines the relationship between Native ways of knowing and those associated with Western science and formalized schooling in order to provide a basis for an education system that respects the philosophical and pedagogical foundations of both cultural traditions. Although examples are drawn from the Alaska Native context, they illustrate issues that emerge anywhere that efforts are underway to reconnect education to a sense of place. Elements of indigenous and Western world views are contrasted. Vignettes and examples depict the obstacles to communication between state agency personnel and local elders discussing wildlife and ecology issues; a cross-cultural immersion program for non-Native educators, held at a remote camp with Native elders as instructors; areas of common ground across world views; and indigenous implications for a pedagogy of place. Educational applications of four indigenous views are discussed: long-term perspective, interconnectedness of all things, adaptation to change, and commitment to the commons. (SV)

Article scientifique

Education, empire and the heterogeneity of investigative modalities”: a reassessment of colonial surveys on indigenous Indian education.

As the British expanded their dominions in India, political and administrative needs made it imperative for them to acquire more information about their subjects. Hence, systematic and meticulous surveys began to be commissioned by the East India Company as it assumed charge of educating the natives. These surveys were an integral part of what Bernard Cohn has called the “documentation project” whose ultimate object was to control and subjugate the colonial subjects. Therefore, a key purpose of instituting educational surveys was to dismiss indigenous education and justify its supersession by colonial education. In the process, much of the information acquired by the colonial state was simplified and digested into a monolithic narrative. This article shows that regardless of the imperatives that influenced it, the colonial survey sometimes revealed fascinating details about the nature of indigenous institutions that were often overlooked by the British Governors General. As a case study, this article examines a set of enquiries instituted by the governments of Madras, Bombay, and Bengal in 1822, 1824, and 1835 respectively. By re-examining the reports submitted by district collectors in response to these government enquiries, this article seeks to challenge colonial notions about indigenous education. One of the principal aims of this article is to refute the charge that indigenous schools did not impart any moral or useful instruction. In doing so, the article also aims to highlight the instruction that was imparted in indigenous schools.

Article scientifique

Educational Sovereignty. Reconnecting Traditions Now to Create a Positive Future Tomorrow.

A century ago, our ancestors would never have dreamt of creating a language immersion school for our youth. What would be the purpose, when English and Spanish were being used much more frequently, and attending a public school with white children was how your child ensured a good future? Now the idea of what is good for our youth, and in fact our people as a whole, has shifted dramatically. The importance of learning our Native languages and ways of being has come to the forefront, and tribes around Turtle Island are figuring out ways to re-center the culture and language of our ancestors. School is one of the first places tribes start this re-centering, and since 2002 Pechanga’s Chámmakilawish school has endeavored to challenge and decenter Western school systems, replacing them with a system that is unique to Pechanga. “For the first time, we have the power to teach our kids what we want them to learn,” Chámmakilawish principal and tribal member Andrew Masiel Jr. tells me in an interview. “We are creating a new norm for ourselves.

Article scientifique

Educations autochtones contemporaines. Entre droit international et expériences communautaires.

Le dossier de ce numéro des Cahiers de la recherche sur l’éducation et les savoirs porte sur l’éducation des peuples autochtones dans le monde aujourd’hui, presqu’une décennie après l’adoption par l’Assemblée générale des Nations Unies d’une Déclaration sur les droits des peuples autochtones, texte qui leur consacre un droit inaliénable à l’exercice de la souveraineté en matière d’éducation. Au Nord comme au Sud, la redéfinition des rapports entre les États modernes et les collectivités indigènes constitue un des grands défis du XXIe siècle : dans des contextes nationaux qui imbriquent étroitement citoyenneté et scolarisation, le cas autochtone offre un terrain exceptionnel pour tester les limites du désir de concilier l’universalisme du droit à l’éducation avec la reconnaissance de la diversité culturelle. Pour autant, penser les termes dans lesquels la possibilité de systèmes éducatifs adaptés aux réalités autochtones s’inscrit désormais n’est pas simple, pour un ensemble de raisons qu’il convient, avant toute chose, d’examiner.

Article scientifique

El camino de la educación de los pueblos indígenas en el departamento del Cauca, Colombia: de la etnoeducación a la educación propia.

En este artículo se propone valorar las formas, prácticas y propuestas que las comunidades indígenas han elaborado en función de sus proyectos de educación propia, como resultado de presiones y luchas ante el modelo de educación oficial. La historia de implementación de la educación en las comunidades indígenas ha sido la negación de sus idiomas y formas culturales a partir del modelo de educación evangelizadora, republicana y estandarizada. Los cambios en ese camino muestran el paso de la etnoeducación a la educación propia indígena, que se reconoce en Colombia gracias a la Constitución de 1991 y a las luchas de las comunidades por transformar el modelo institucionalizado de educación, al proponer una educación que reconozca los principios culturales, los idiomas, las lógicas otras de los pueblos indígenas. Los aportes de los pueblos Nasa y Misak en el departamento del Cauca demuestran la riqueza de cómo se viene investigando, indagando y tratando de fortalecer una propuesta educativa desde las comunidades. The purpose of this article is to discuss the practices and proposals of education projects that indigenous communities have elaborated, against the official education model. The history of implementation of education in indigenous communities has been the negation of their languages and cultural forms based on the evangelizing, republican and standardized education model. The changes in this path show the passage from ethnoeducation to indigenous education itself, recognized in the 1991 Constitution. The contributions of the Nasa and Misak peoples in the department of Cauca demonstrate the way that they are trying to strengthen an educational proposal from the communities.