Article scientifique
The objective of this article is to present the effects of the inclusion of Ethnomathematics as a course in the training program for indigenous teachers of the Bachelor of Pedagogy of Mother Earth (BPME) of the University of Antioquia, Colombia. We start from the experience of two indigenous teachers who teach mathematics in an Alto Cayman community, who were trained in the BPME. We show that the inclusion of Ethnomathematics as one of the central axes has enabled movements of deconstruction of the coloniality of knowledge from the university to, with and from indigenous communities to problematize school Mathematics and their Eurocentric character, to speak in Mathematics as normatively oriented sets of actions with unequivocal aims, that is, as language games.El objetivo de este artículo es presentar los efectos de la inclusión de la Etnomatemática como curso en el programa de formación de profesores indígenas de la Licenciatura en Pedagogía de la Madre Tierra (LPMT) de la Universidad de Antioquia, Colombia. Partimos de la experiencia de dos profesores indígenas que enseñan matemáticas en una comunidad de Alto Caimán, que se formaron en la LPMT. Evidenciamos que la inclusión de la Etnomatemática como uno de los ejes centrales ha posibilitado movimientos de desconstrucción de la colonialidad del saber desde la universidad para, con y desde las comunidades indígenas, cuestionando la Matemática escolar de carácter eurocéntrico, para hablar de matemáticas como conjuntos de acciones normativamente orientadas con fines inequívocos, esto es, como juegos de lenguaje.
Carolina Tamayo Osorio
Article scientifique
Cet article propose une lecture à visée épistémologique de l'agir pédagogique. Après avoir précisé ce qu'il entend par agir et lire, l'auteur identifie trois modalités d'action: expliquer quelque chose à quelqu'un, placer quelqu'un en situation de s'expliquer quelque chose à lui-même, expliquer quelque chose avec quelqu'un. À chacune de ces formules, il associe une théorie de la connaissance et une théorie de la formation. Ce travail de lecture permet de clarifier le débat pédagogique en l'adossant à trois conceptions différentes de la scientificité et du rapport au monde. Pourtant, dans un autre registre, celui de l'activité journalière des formateurs, les trois modalités d'agir identifiées sont autant d'impératifs sociaux qu'il n'est pas raisonnable d'opposer.This article proposes an epistemological reading of pedagogical behavior. Following a definition of action and of – reading – the author identifies three modalities for behavior: to explain something to somebody, to place someone in a situation which would allow a self initiated explanation, and to explain something with another person. The author associates a theory of knowledge and a theory of training with each of these modalities. This exploration allows a clarification of the pedagogical debate by finding support from three different conceptions of science and of world views. However, using another register, that of the daily activities of trainers, the three modalities identified are viewed as social imperatives that one would not reasonably oppose.Este artículo propone una lectura del actuar pedagógico bajo un óptica epistemológica. Luego de haber precisado lo que él entiende por actuar y leer, el autor identifica tres modalidades de la acción: explicar algo a alguien, colocar alguien en situación de explicarse algo a sí mismo, explicar algo con alguien. A cada una de estas formulaciones, el autor asocia una teoría del conocimiento y una teoría de la formación. Este trabajo de lectura le permite clarificar el debate pedagógico adscribiéndolo a tres concepciones diferentes de lo científico y de su relación con el mundo. Sin embargo y dentro de una otra dimensión, aquella de la actividad cotidiana de los docents, las tres modalidades del actuar identificadas son imperativos sociales a los cuales no corresponde razonablement oponerse.
Gilles Leclercq
Livre
This book explores the nature of indigenous education, outlining key elements of American Indian perspectives on learning and teaching. It advocates developing a contemporary, culturally based, educational process founded upon traditional tribal values, orientations, and principles, while simultaneously using the most appropriate concepts, technologies, and content of modern education. Environmental relationship, myth, visionary traditions, traditional arts, tribal community, and nature-centered spirituality have traditionally formed the foundations of American Indian life for discovering one's true face (character, potential, identity), one's heart (soul, creative self, true passion), and one's foundation (true work, vocation), all of which lead to the expression of a complete life. Indigenous education is a process of education grounded in the basics of human nature. It can provide new ways of educating for ecological thinking and environmental sustainability, and has the potential, not only for the transformation of what is misnamed "Indian education," but also for profound applications toward transforming modern American education. Chapters explore the spiritual, environmental, mythic, visionary, artistic, affective, and communal foundations of indigenous education. A final chapter discusses ethnoscience, and relates seven core courses for an indigenous science curriculum to the seven cardinal directions honored by all indigenous peoples. An appendix lists 24 principles applicable to the holistic presentation of any content to any age level. Contains 119 references. (SV).
Gregory Cajete
Article scientifique
For Indigenous youth growing up in today’s Canadian cities, summer, non-formal learning programs developed around outdoor and/or environmental education themes offer the chance for reconnecting with ancestral territories. While tenable,few interpretive studies focus on youths’engagement with such learning. This paper offers an analysis of the effects of one such program, in the process examining how discourses of primitivism and authenticity in place-based learning practice (emphasizing Western-oriented outdoor and environmental education) serve to challenge rather than benefit urban Native youth. Instead of interpreting youths’response as a direct affront to the hegemony of Western education, I make the case for seeing this in connection with a long history of resistance to assimilating practices and in keeping with Cree traditions of orality. Through their actions inthe process of learning, these youth contribute something vital to contemporary place-making and a growing Indigenous resurgence on the Canadian prairies.
Tracy L. Friedel
Article scientifique
Dans cet article, nous présenterons différentes stratégies déployées dans le cadre d’un partenariat de recherche pour valoriser et transmettre les savoirs et les patrimoines d’une communauté atikamekw du Québec. À travers des camps de transmission conçus comme des écoles de la forêt, des élèves atikamekw du secondaire sont amenés à se familiariser avec différentes dimensions des patrimoines atikamekw : récits de création du monde, cosmologies, cultures matérielle et immatérielle, dynamiques territoriales et toponymies, histoire de la colonisation… Nous présenterons et analyserons la forme et les retombées de ces ateliers immersifs dans le contexte actuel des politiques de décolonisation et d’affirmation des savoirs autochtones. Nous reviendrons également sur l’importance et la pertinence de différents outils utilisés pour la mise en valeur de ce patrimoine, dont la réalisation d’une pièce de théâtre et l’utilisation des nouvelles technologies.In this paper, we will present different strategies deployed within the framework of a research partnership to enhance and transmit the knowledge and heritage of an Atikamekw community in Quebec. Through transmission camps designed as forest schools, high school Atikamekw students are led to familiarize themselves with different dimensions of Atikamekw heritage : stories about creation of the world, cosmologies, tangible and intangible cultures, territorial dynamics and toponyms, history of colonization, etc. We will present and analyze the form and the impact of these immersive workshops in the current context of decolonization policies and the affirmation of indigenous knowledge. We will also come back to the importance and relevance of different tools used to promote this heritage, including the production of a play and the use of new technologies.
Laurent Jérôme; Sakay Ottawa; Patrick Moar
Article scientifique
My name is Raymattja, my surname is Marika, my other name, the deep clan name is Gunutjpirr Gunuwarja. This deep clan name is an esoteric name which defines all Rirratjiiju people and links us to our land - it is evocative of where we are from and the language we speak. I learnt some of this philosophy and the structure of land tenure from my fathers, and from other elders, both me n and women. They gave us so much as part of our own professional growth and development. They taught us how we should live and balance ourselves and our views so that foreign viewpoints do not engulf us in this ever changing world.
Raymattja Marika
Article scientifique
In this project report, I introduce the citation templates for Indigenous Elders and Knowledge Keepers that I created in partnership with the staff of the NorQuest Indigenous Student Centre. These citation templates have been adopted/linked to by twenty-five institutions across Canada and the United States. They represent an attempt to formalize something that Indigenous scholars have been doing for decades: fighting to find a better way to acknowledge our voices and knowledges within academia. I outline how the project was developed, highlighting the importance of stable, respectful relationships, before delving into some of the literature and personal experiences that provided the reasoning for why more culturally responsive citation is needed. Part of the background is acknowledging my own experiences as an Indigenous scholar, but I also draw on literature from both Indigenous and non-Indigenous scholars to illustrate the interdisciplinary need for these templates. I provide in-depth explanations of each element in the new citation templates to explain the reasoning behind and/or importance of each element. For example, I outline why including the individual's nation/community is important for breaking down the pan-Indigenous stereotype and helping scholars to recognize the variation of knowledge across the hundreds of unique Indigenous communities. While the main focus of this paper will be these specific citation templates, I hope that it will also empower, inspire, and provide a case study of how academia can make small changes to improve the respectful recognition of Indigenous knowledges and voices. Given the recent focus in educational institutions on being more inclusive of Indigenous ways of knowing, I think it is only right that we also look at reconsidering how we treat things like Indigenous oral knowledge in academia and whether there are systems in place that implicitly prioritize written knowledge over oral knowledge in a form of ongoing colonialism.
Lorisia MacLeod
Livre
Este texto reúne las ponencias del Segundo Seminario Internacional Mujeres indígenas, territorialidad y biodiversidad. Uno de los ejes para el desarrollo de estos seminarios ha sido partir del supuesto de que en todas las culturas, las mujeres y los hombres establecen relaciones muy distintas, no sólo con el resto de la sociedad, sino también con sus territorios y recursos, o con su biodiversidad. Así mismo, hombres y mujeres, desde su perspectiva y desde el papel que juegan en la sociedad, tienen conocimientos, percepciones, representaciones y prácticas diferentes acerca de la naturaleza; organizan su conocimiento de manera diferente y lo mantienen y trasmiten también de manera disímil. Como resultado de esta diferenciación y especialización de género, el conocimiento y las prácticas que tienen las mujeres inciden en el acceso, uso y control de la biodiversidad. Esto genera diferentes percepciones, establece prioridades en cuanto a las representaciones y usos del conocimiento tradicional y la naturaleza, e impacta la manera como se socializa, registra y transfiere a las generaciones futuras. Sin embargo, hay una serie de situaciones sociales y culturales específicas de violencia, desplazamiento, presencia de cultivos ilícitos, pérdida de territorios y recursos, desconocimiento de los espacios de toma de decisiones, entre otras, que afectan las prácticas cotidianas tanto de hombres como mujeres indígenas, que hacen que en cada pueblo y país se estén reconfigurando, negociando y planteando propuestas especificas frente a dichas situaciones.
Luz Marina Donato; Elsa Matilde Escobar; Pía Escobar; Aracely Pazmiño; Astrid Ulloa
Livre
Many aspects of Native American education have been given extensive attention. There are plentiful works on the boarding school program, the mission school efforts, and other aspects of Indian education. Higher education, however, has received little examination. Select articles, passages, and occasional chapters touch on it, but usually only in respect to specific subjects as an adjunct to education in general. There is no thorough and comprehensive history of Native American higher education in the United States. Native American Higher Education in the United States fills this need, and is now available in paperback.Carney reviews the historical development of higher education for the Native American community from the age of discovery to the present. The author has constructed his book chronologically in three eras: the colonial period, featuring several efforts at Indian missions in the colonial colleges; the federal period, when Native American higher education was largely ignored except for sporadic tribal and private efforts; and the self-determination period, highlighted by the recent founding of the tribally-controlled colleges. Carney also includes a chapter comparing Native American higher education with African-American higher education. The concluding chapter discusses the current status of Native American higher education.Carney's book fills an informational gap while at the same time opening the field of Native American higher education to continuing exploration. It will be valuable reading for educators and historians, and general readers interested in Native American culture.
Cary Michael Carney
Article scientifique
Indigenous Knowledge (IK) is part of the collective genius of humanity of Indigenous peoples that exists in the context of their learning and knowing from the places where they have lived, hunted, explored, migrated, farmed, raised families, built communities, and survived for centuries despite sustained attacks on the peoples, their languages, and cultures. The primary source of IK is in Indigenous languages and teachings that make every child unique in his or her learning capacities, learning styles, and knowledge bases. In IK, learning is viewed as a sacred and holistic, as well as experiential, purposeful, relational, and a lifelong responsibility. Traditions, ceremonies, and daily observations are all integral parts of the learning process, allowing for spirit-connecting processes to enable the gifts, visions, and spirits to emerge in each person. The best approach to learning and understanding IK is in the dynamic linguistic foundations of Indigenous frameworks and paradigms. This article, then, seeks to center the intellectual activation of IK by the first generation of Indigenous scholars, professionals, and activities that have created the Indigenous renaissance. The article concludes by identifying some current promising practices that are seeking to naturalize IK in Canadian education through applications built on respectful and appropriate strategies.
Marie Battiste; James (Sa'ke'j) Youngblood Henderson.