Exploring Indigenous Ways of Knowing, Being, and Doing in Developing A Cross-Cultural Science Curriculum

2021 ◽  
Author(s):  
Kenneth J. (Jake) Chakasim

Canadian Aboriginal students struggle to situate their cultural knowledge within a Eurocentric academy, in part because indigenous ways of knowing are informed by a philosophy that is characterized by ‘interconnected’ relationships rather than an isolated system of thought. In accordance with this worldview, this report is shaped by a series of 'interdisciplinary' discussions with the intent to establish an ethical middle ground (or space) for architectural learning that does not exclude an Aboriginal worldview. Supported with a different set of hermeneutic principles the report addresses the need to preserve indigenous knowledge systems thereby encouraging architectural Education in Canada to facilitate and help re-contextualize aboriginal traditions. As a result, this thesis attempts to create an enduring intellectual space for future aboriginal students where they are encouraged to “live the story of their created object” while forging renewed identity pieces in a shared cross-cultural context.


2021 ◽  
Author(s):  
Kenneth J. (Jake) Chakasim

Canadian Aboriginal students struggle to situate their cultural knowledge within a Eurocentric academy, in part because indigenous ways of knowing are informed by a philosophy that is characterized by ‘interconnected’ relationships rather than an isolated system of thought. In accordance with this worldview, this report is shaped by a series of 'interdisciplinary' discussions with the intent to establish an ethical middle ground (or space) for architectural learning that does not exclude an Aboriginal worldview. Supported with a different set of hermeneutic principles the report addresses the need to preserve indigenous knowledge systems thereby encouraging architectural Education in Canada to facilitate and help re-contextualize aboriginal traditions. As a result, this thesis attempts to create an enduring intellectual space for future aboriginal students where they are encouraged to “live the story of their created object” while forging renewed identity pieces in a shared cross-cultural context.


in education ◽  
2013 ◽  
Vol 17 (3) ◽  
Author(s):  
Marc Higgins

Still largely based on EuroCanadian knowledge and Western teachings, Education in Nunavut remains a negative experience for many Nunavut youth as the result of culturally inappropriate schooling and worldview mismatch.  Mismatch occurs as the schooling experiences of Nunavut youth, both Inuit and non-Inuit, do not align with the character, values, and traditions of Nunavut.  Divergence is especially pronounced within science education.  This paper explores Nunavut students’ perceptions of the nature of science and school science education in order to explore the possibilities and problematics involved in shifting towards a cross-cultural science curriculum that is reflective of Nunavut.Keywords: Nunavut; Inuit traditions; science education; cross-cultural science curriculum


2018 ◽  
Vol 50 (4) ◽  
pp. 397-422 ◽  
Author(s):  
Robert J. Tierney

Drawing upon tenets of critical theory, cultural capital, global epistemologies, decolonization, Indigenous ways of knowing, mobility and translanguaging, ethics, and global citizenship, this article proposes a model of cross-cultural meaning making and worldly reading as a foundation for global epistemological eclecticism in our research and pedagogical pursuits. The imaginary represents an aspirational model in the interest of decolonizing and supporting “other”—notably confronting western exclusivity and racism and mobilizing epistemologies of southern scholars and Indigenous communities.


2016 ◽  
Vol 3 (2) ◽  
pp. 23-31
Author(s):  
Craig Alan Hassel

As every human society has developed its own ways of knowing nature in order to survive, dietitians can benefit from an emerging scholarship of “cross-cultural engagement” (CCE).  CCE asks dietitians to move beyond the orthodoxy of their academic training by temporarily experiencing culturally diverse knowledge systems, inhabiting different background assumptions and presuppositions of how the world works.  Although this practice may seem de- stabilizing, it allows for significant outcomes not afforded by conventional dietetics scholarship.  First, culturally different knowledge systems including those of Africa, Ayurveda, classical Chinese medicine and indigenous societies become more empathetically understood, minimizing the distortions created when forcing conformity with biomedical paradigms.  This lessens potential for erroneous interpretations.  Second, implicit background assumptions of the dietetics profession become more apparent, enabling a more critical appraisal of its underlying epistemology.  Third, new forms of post-colonial intercultural inquiry can begin to develop over time as dietetics professionals develop capacities to reframe food and health issues from different cultural perspectives.  CCE scholarship offers dietetics professionals a means to more fully appreciate knowledge assets that lie beyond professionally maintained parameters of truth, and a practice for challenging and moving boundaries of credibility.


Author(s):  
Mavis Reimer ◽  
Clare Bradford ◽  
Heather Snell

This chapter focuses on the juvenile fiction of the British settler colonies to 1950, and considers how writers both take up forms familiar to them from British literature and revise these forms in the attempt to account for the specific geography, politics, and cultures of their places. It is during this time that the heroics associated with building the empire had taken hold of British cultural and literary imaginations. Repeatedly, the juvenile fiction of settler colonies returns to the question of the relations between settlers and Indigenous inhabitants—sometimes respecting the power of Indigenous knowledge and traditions; often expressing the conviction of natural British superiority to Indigenous ways of knowing and living; always revealing, whether overtly or covertly, the haunting of the stories of settler cultures by the displacement of Indigenous peoples on whose land those cultures are founded.


Author(s):  
Emmerentine Oliphant ◽  
Sharon B. Templeman

Indigenous health research should reflect the needs and benefits of the participants and their community as well as academic and practitioner interests. The research relationship can be viewed as co-constructed by researchers, participants, and communities, but this nature often goes unrecognized because it is confined by the limits of Western epistemology. Dominant Western knowledge systems assume an objective reality or truth that does not support multiple or subjective realities, especially knowledge in which culture or context is important, such as in Indigenous ways of knowing. Alternatives and critiques of the current academic system of research could come from Native conceptualizations and philosophies, such as Indigenous ways of knowing and Indigenous protocols, which are increasingly becoming more prominent both Native and non-Native societies. This paper contains a narrative account by an Indigenous researcher of her personal experience of the significant events of her doctoral research, which examined the narratives of Native Canadian counselors’ understanding of traditional and contemporary mental health and healing. As a result of this narrative, it is understood that research with Indigenous communities requires a different paradigm than has been historically offered by academic researchers. Research methodologies employed in Native contexts must come from Indigenous values and philosophies for a number of important reasons and with consequences that impact both the practice of research itself and the general validity of research results. In conclusion, Indigenous ways of knowing can form a new basis for understanding contemporary health research with Indigenous peoples and contribute to the evolution of Indigenous academics and research methodologies in both Western academic and Native community contexts.


2020 ◽  
Author(s):  
Stacy Allison-Cassin ◽  
Sean Hillier ◽  
Alan Odjig Corbiere ◽  
Deborah McGregor ◽  
Joy Kirchner

York University Libraries Open Access Week 2020 panel discussion entitled, "Perspectives on Openness: Honouring Indigenous Ways of Knowing", moderated by Stacy Allison-Cassin, in conversation with Alan Ojiig Corbiere, Deborah McGregor, and Sean Hillier, that took place online on October 20, 2020. The theme for Open Access Week 2020 is Open With Purpose: Taking Action to Build Structural Equity and Inclusion. The basis of the discussion for the panel is the question, "In an era of open scholarship and research, how do we as a research community navigate and balance openness while respecting Indigenous knowledge and cultural expression?". This panel discussion offers the opportunity to encourage broader participation in conversations and actions around emerging scholarly communication issues, by centering on Indigenous approaches to open scholarship and research.


2018 ◽  
Author(s):  
Gwyneth A. MacMillan ◽  
Marianne Falardeau ◽  
Catherine Girard ◽  
Sophie Dufour-Beauséjour ◽  
Justine Lacombe-Bergeron ◽  
...  

For decades, Indigenous voices have called for research practices that are more collaborative and inclusive. At the same time, researchers are becoming aware of the importance of community-collaborative research. However, in Canada, many researchers receive little formal training on how to collaboratively conduct research with Indigenous communities. This is particularly problematic for early-career researchers (ECRs) whose fieldwork often involves interacting with communities. To address this lack of training, two peer-led workshops for Canadian ECRs were organized in 2016 and 2017 with the following objectives: (a) to cultivate awareness about Indigenous cultures, histories and languages; (b) to promote sharing of Indigenous and non-Indigenous ways of knowing; and (c) to foster approaches and explore tools for conducting community collaborative research. Here we present these peer-led Intercultural Indigenous Workshops and discuss workshop outcomes according to five themes: scope and interdisciplinarity, Indigenous representation, workshop environment, skillful moderation and workshop outcomes. We show that peer-led workshops are an effective way for ECRs to cultivate cultural awareness, learn about diverse ways of knowing, and share collaborative research tools and approaches. Developing this skill set is important for ECRs aiming to conduct community-collaborative research, however broader efforts are needed to shift toward more inclusive research paradigms in Canada.


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