Ressources externes

Article scientifique

The World Indigenous Research Alliance (WIRA): Mediating and Mobilizing Indigenous Peoples’ Educational Knowledge and Aspirations.

There is an Indigenous resurgence in education occurring globally. For more than a century Euro-western approaches have controlled the provision and quality of education to, and for Indigenous peoples. The World Indigenous Research Alliance (WIRA) established in 2012, is a grass-roots movement of Indigenous scholars passionate about making a difference for Indigenous peoples and their education. WIRA is a service-oriented endeavor designed by Indigenous scholars working in mainstream institutions to support each other and to provide culturally safe spaces to share ideas. This paper highlights how WIRA came to be, and outlines the nature and scope of these shared endeavours. Strategically, WIRA operates under the mandate of the World Indigenous Nations Higher Educational Consortium (WINHEC) who regularly report to the General Assembly of the United Nations Indigenous Peoples Permanent Forum on Indigenous Issues (UNPFII) pertaining to Indigenous Peoples and their education (United Nations Permanent Forum on Indigenous Issues, 2007). Indeed, this collaboration provides the opportunity to share best practices across respective countries, and to co-design interdisciplinary, dynamic and innovative educational research. Since the inception of WIRA, a number of research priorities have emerged alongside potential funding models we believe can assist our shared work moving forward. The launching of WIRA is timely, and sure to accelerate the goals envisaged by WINHEC, and Indigenous peoples aspirations in education more generally.

Article scientifique

Thinking Place: Animating the Indigenous Humanities in Education.

Illustrating contexts for and voices of the Indigenous humanities, this essay aims to clarify what the Indigenous humanities can mean for reclaiming education as Indigenous knowledges and pedagogies. After interrogating the visual representation of education and place in Saskatoon, Saskatchewan, Canada, the essay turns to media constructions of that same place as an exemplary site for understanding Aboriginal relations to the Canadian justice system, before sharing more general reflections on thinking place. The task of animating education is then resituated in the Indigenous humanities developed at the University of Saskatchewan, Canada, as a set of intercultural and interdisciplinary theoretical and practical interventions designed to counter prevailing notions of colonial place. The essay concludes by placing education as promise and practice within the non-coercive normative orders offered by the United Nations. In multiple framings and locations of the Indigenous humanities, the essay aims to help readers to meet the challenges they themselves face as educators, learners, scholars, activists.

Thèse

Thirnda ngurkarnda ityrnda: Ontologies in Indigenous tertiary education.

When Indigenous knowledge production is shifted through critical work in curriculum, Indigenous employment and authority underpinned by stronger Indigenous philosophies and cultures, resistance emerges. A storied descriptive and reflexive approach from within Arabana philosophy and ontologies - Yalka - brings understanding for a new old way in tertiary education and life.

Chapitre

Toward a pedagogy of the land: The Indigenous knowledge instructors’ program.

Livre

Toward an Australian culturally responsive pedagogy: A narrative review of the literature.

This narrative literature review focuses on the theme of culturally responsive pedagogy, with an emphasis on the Australian context. Since the British colonisation of Australia, Aboriginal students have been significantly disadvantaged by an Anglo-European schooling system that requires them to leave their cultural assets at the school gate. After a decade of collective government failure to ‘close the gap’ on education outcomes for Indigenous students, urgent work is needed to inform the curriculum and pedagogical reform of state and federal jurisdictions. It is not only Aboriginal students who are impacted by Australia’s monocultural schooling system. With global population movements, Australian classrooms are becoming more culturally diverse. Recent changes in the educational landscape across the nation, including the release of the Australian Professional Standards for Teachers in 2011, and the progressive implementation of a new Australian Curriculum since 2014, have challenged contemporary educators to respond to cultural diversity. Yet while ostensibly promoting cultural inclusion, Australian educational policy approaches are in reality directed toward assimilation, standardisation and a narrowing focus on the measurement of prescribed Eurocentric learning outcomes. Culturally responsive pedagogy, an approach that originated in the context of African American educational disadvantage, has shown promising outcomes among marginalised student populations internationally, yet has received very little attention in Australian educational policy or practice. For the purposes of this review, we use the term culturally responsive pedagogy to refer to those pedagogies that actively value, and mobilise as resources, the cultural repertoires and intelligences that students bring to the learning relationship. To date, there is no substantial theoretically informed and empirically substantiated Australian version of culturally responsive pedagogy available to Australian educators working in schools, or to those preparing new teachers. While the emphasis of this review is on the educational experiences of Aboriginal and Torres Strait Islander students, it is argued that under the current conditions of super-diversity in Australian classrooms, culturally responsive pedagogy offers a hopeful approach to improving the educational experiences of all students.

Article scientifique

Towards a Pedagogy of Land: The Urban Context.

This article examines the possibilities around what we have come to call a pedagogy of Land. The authors explore what it means to bring a pedagogy of Land into classrooms and communities within urban settings. The authors consider the ways Land as pedagogy might translate from rural to urban contexts while addressing some of the ways this work moves forward in meaningful and relevant ways. Further, the authors share some aspects that have allowed Land to inform both pedagogy and praxis in teacher education focusing on student success, particularly Aboriginal students within schools and teacher education programs.Cet article examine les possibilités autour de ce que nous sommes venus à appeler une pédagogie de la Terre. Les auteurs explorent ce que cela signifie pour apporter une pédagogie de terrain dans les classes et les communautés dans les milieux urbains. Les auteurs considèrent la Terre comme moyens pédagogie pourrait se traduire par des zones rurales vers les contextes urbains tout en abordant quelques-unes des façons ce travail va de l'avant de façon significative et pertinente. En outre, les auteurs partagent certains aspects qui ont permis à terre pour informer la pédagogie et la pratique dans la formation des enseignants en mettant l'accent sur la réussite des élèves, notamment les élèves autochtones dans les écoles et les programmes de formation des enseignants.

Chapitre

Towards a redefinition of Indian-education.

Livre

Transcontinental Dialogues. Activist Alliances with Indigenous Peoples of Canada, Mexico, and Australia.

This volume presents pieces that do not take the usual political or geographic paradigms as their starting point. The particular dialogues from the margins that we present in this book arise from a rejection of the geographic hierarchization of knowledge, notably one in which the global south continues to be the space for fieldwork, while the global north is the place for its systematization and theorization.

Article scientifique

Transfer of Inuit qaujimajatuqangit in modern Inuit society.

Cet article examine la nature des savoirs inuit et leur transmission. À partir de notre expérience dans l’organisation d’ateliers avec des aînés et des jeunes au cours des 10 dernières années, nous avançons l’idée que la présentation de l’Inuit qaujimajatuqangit comme un corpus de savoirs qui pourrait être intégré dans les programmes d’études est une entreprise nécessairement biaisée. Nous suggérons qu’il faudrait accorder plus de place aux aînés inuit et à leur savoir en adaptant le système scolaire aux perspectives inuit et non l’inverse.This paper explores the nature and transfer of Inuit knowledge. Using our experiences in setting up workshops with elders and youths in the past 10 years, we argue that the notion that Inuit qaujimajatuqangit can be viewed as a corpus of knowledge that can be integrated into academic programs is necessarily flawed. We suggest that more room should be given to Inuit elders and their knowledge by adapting the school system to Inuit perspectives rather than the reverse.

Livre

Transforming the Culture of Schools: Yup’ik Eskimo Examples.

This book speaks directly to issues of equity and school transformation, and shows how one indigenous minority teachers' group engaged in a process of transforming schooling in their community. Documented in one small locale far-removed from mainstream America, the personal narratives by Yupík Eskimo teachers address the very heart of school reform. The teachers' struggles portray the first in a series of steps through which a group of Yupík teachers and university colleagues began a slow process of reconciling cultural differences and conflict between the culture of the school and the culture of the community.The story told in this book goes well beyond documenting individual narratives, by providing examples and insights for others who are involved in creating culturally responsive education that fundamentally changes the role and relationship of teachers and community to schooling.