scholarly journals Elders' Teachings about Resilience and its Implications for Education in Dene and Cree Communities

2016 ◽  
Vol 7 (1) ◽  
Author(s):  
John G Hansen ◽  
Rose Antsanen
Keyword(s):  
Indigenous Education ◽  
Cultural Models ◽  
Educational Experience ◽  
Traditional Education ◽  
Culturally Appropriate ◽  
Indigenous Cultures ◽  
Indigenous Educators ◽  
Indigenous Elders

This study developed out of a need to discuss Eurocentrism in Indigenous education and to provide what the Elders describe as an appropriate educational experience. The purpose of the study was, within a northern context, to discuss Indigenous education, and how educators and Elders perceived their cultural models, values, and aspirations of Indigenous resilience. This study deals with Indigenous resilience based on knowledge held by Indigenous educators and Elders with respect to the traditional teachings and values within Indigenous cultures in Northern Manitoba. We present the perspectives held by these constituents with respect to the notions of Indigenous resiliency. Two Indigenous researchers of Dene and Cree nations share their perspectives based on interviews with Indigenous Elders about traditional education in Northern Manitoba. Interview results demonstrate that a traditional, culturally appropriate model of education is significant to Indigenous resilience development.

scholarly journals Interculturalidade e ensino de ciências: O cotidiano de uma sala de aula

2020 ◽  
Vol 28 ◽  
pp. 153
Author(s):  
Juarez Melgaço Valadares ◽  
Célio Silveira Júnior
Keyword(s):  
Scientific Knowledge ◽  
Indigenous Education ◽  
Traditional Culture ◽  
School Curriculum ◽  
Cultural Groups ◽  
Indigenous Cultures ◽  
Types Of Knowledge ◽  
Cultural Dialogue ◽  
Indigenous Educators

Historically, science has become an obstacle to the introduction of other kinds of knowledge in schools. Since 1990, the superiority of scientific knowledge has been criticized by education researchers. In parallel, indigenous education has been proving itself as a privileged space of recognition of relationships among cultural groups, in a way that traditional types of knowledge have been incorporated into the school curriculum, bringing other challenges to the pedagogical work. In this paper, we discuss a case study in which traditional types of knowledge were part of a course from the Undergraduate Program for Indigenous Educators at Federal University of Minas Gerais. We collected interrelated situations involving food planting and astronomical observations under various conceptions, and we developed them in a dialogic form in the classroom. The strengthening of indigenous cultures was rethought as the interlocution kept made us see the viability of the cultural dialogue in its complexity. We hope to contribute to overcome the dichotomy between scientific knowledge and traditional culture in the curricular propositions of indigenous and non-indigenous school education.

Advancing the Case for Indigenous Education in Multidisciplinary Contexts

2021 ◽  
pp. 275-293
Author(s):  
Cynthia Juliana Celestin ◽  
Lynette G. Tyson-Noel
Keyword(s):  
Traditional Approach ◽  
Indigenous Education ◽  
Traditional Education ◽  
21St Century Education ◽  
Cultural Experiences ◽  
Key Concepts ◽  
History Of ◽  
The Caribbean ◽  
The Rich ◽  
Education And Development

This chapter addresses the situation where the traditional approach to education involves using foreign concepts and practices to the exclusion of authentic indigenous ideas. The history of Trinidad and Tobago and many islands of the Caribbean includes the rich cultural experiences of the original inhabitants. The authors propose that these cultural artifacts are genuine sources that can be used effectively as instructional approaches in multidisciplinary contexts. To further develop this argument, the researchers explore the concept of indigenous education as opposed to traditional education exemplified by apprenticeship, mentorship, and internship. They cite examples from educators in the Caribbean, New Zealand, and Australia, where indigenous practices are implemented and valued. Key concepts of inclusion, international collaboration, and multidisciplinary perspectives enhanced by digital technologies, underscore this innovative thrust in education. To balance their argument, the authors discuss relevant challenges and suggest ways for minimizing them. The formulation of the Innovative Initiative is framed by the theories and works of Bethel, Bronfenbrenner, Chesney and Bristol, Fullan, Gay, Ladson-Billings, Smith, Vygotsky, and Caribbean researchers such as Craig and Joseph. The chapter concludes with a call for the sustainability of indigenous educational practices as an important thrust in 21st century education and development.

scholarly journals MODEL PARTISIPASI MASYARAKAT MOI DALAM PELAKSANAAN PENDIDIKAN ADAT KAMBIK (Studi Kasus Tentang Kelangsungan Pendidikan Kambik Di Suku Moi Kampung Maladofok Kabupaten Sorong).

2019 ◽  
Vol 4 (1) ◽  
pp. 87
Author(s):  
Yuliana, Heriyanti
Keyword(s):  
Alternative Education ◽  
Social Life ◽  
Indigenous Education ◽  
Traditional Education ◽  
Alternative Form ◽  
West Papua ◽  
Education Design ◽  
Academic Interests ◽  
Depth Interviews ◽  
Education Process

The purpose of this study was to reveal the Participation of the Moi Community in Kambik Education (Indigenous Education) in Maladofok Village, Sorong Regency. Kambik education is a Moi tribal education system in Sorong, West Papua. Kambik education (Moi tribal customary education) learns about leadership, learns the customs of the Moi tribe, traditional medicine, and understands human existence.  Various problems began to emerge in the life of the state, the demand for revival and reviving the values of local wisdom into an alternative. So it is important in this research, the researcher raises two issues that have been formulated in the question. First: What is the participation of the Moi community in the Kambik education process ?, and Second; to what extent are the values taught in Kambik's education in social life? This question is important to be formulated as the power of data which then becomes a reference in education policy that raises local potential. The research uses a qualitative approach. Researchers conducted in-depth interviews at the research location, more points than the ethnographic method itself is that researchers conduct research and also get meaningful education from the lives of local people. The results of this study are to encourage the acceleration of development in Sorong Regency. Because in addition to the academic interests, the Moi tribe Kambik (traditional education) education is a new alternative form of humanity awareness in the Moi tribe of Sorong Regency. The results of this study could be a recommendation and input for the Sorong Regency government to plant the values of Kambik education itself in the generation of indigenous Moi children in Sorong Regency in particular and the Moi generation in general.      The results of the study are, First: project files for alternative education design in Sorong Regency or can be synergized with a special curriculum.

scholarly journals Implementing Indigenous Education Policy Directives in Ontario Public Schools: Experiences, Challenges and Successful Practices

2017 ◽  
Vol 8 (3) ◽  
Author(s):  
Emily Milne
Keyword(s):  
Public Schools ◽  
Student Success ◽  
Indigenous Education ◽  
Policy Implications ◽  
Policy Framework ◽  
Ministry Of Education ◽  
Indigenous Students ◽  
Indigenous Student ◽  
Material Policy ◽  
Indigenous Educators

The Ontario Ministry of Education has declared a commitment to Indigenous student success and has advanced a policy framework that articulates inclusion of Indigenous content in schooling curriculum (Ontario Ministry of Education, 2007). What are the perceptions among educators and parents regarding the implementation of policy directives, and what is seen to encourage or limit meaningful implementation? To answer these questions, this article draws on interviews with 100 Indigenous (mainly Haudenosaunee, Anishinaabe, and Métis) and non-Indigenous parents and educators from Ontario Canada. Policy directives are seen to benefit Indigenous and non-Indigenous students. Interviews also reveal challenges to implementing Indigenous curricular policy, such as unawareness and intimidation among non-Indigenous educators regarding how to teach material. Policy implications are considered.

Indigenous Australian Studies, Indigenist Standpoint Pedagogy, and Student Resistance

2019 ◽  
Author(s):  
Jay Phillips
Keyword(s):  
Indigenous Peoples ◽  
Indigenous Education ◽  
Indigenous Studies ◽  
Limited Attention ◽  
Policy Agenda ◽  
Student Resistance ◽  
Learning Space ◽  
Indigenous Australian ◽  
Indigenous Cultures ◽  
Indigenous Learners

“Redressing Aboriginal disadvantage” through Indigenous education policy and studies has been on the policy agenda in Australian institutions for several decades. With notable exceptions, Indigenous studies programs have tended to position Indigenous peoples as objects of study. These objectifications still largely pivot around constructions of Indigenous cultures and peoples through deficit or essentializing discourses. The apprehension of these limiting discourses in Indigenous Australian studies for non-Indigenous learners contribute to the reproduction and reinforcement of contemporary justifications for Indigenous peoples’ colonial disenfranchisement. Often, limited attention is given to examining the relationality of knowledge, people, and ideas in (neo)colonial domains and, subsequently, to the deconstruction of the epistemological conditions under which Indigenous peoples were and are “known.” The Indigenist Standpoint Pedagogical (ISP) framework was designed to develop critical tools for all students to understand the epistemic forces that empower their worldviews and behaviors. The key question for an ISP framed learning space shifts is not, “What do students need to know about Indigenous peoples and experiences?” but rather, “Where does my knowledge come from and what is its purpose and impact on the way I relate to, and form, understandings about Australian history and Indigenous Australian peoples and experiences?” In the latter approach, students are exposed to opportunities to theorize and examine structural privilege. They engage in critical self-enquiry to interrogate the conditions that impact on their interpretations of Indigenous and non-Indigenous Australian experiences throughout history and into the 21st century. In this sense, ISP is an inherently reformative, relational, and critically reflexive framework that supports and facilitates the reintegration of Indigenous knowledge perspectives in ways that interrupt the enduring impact of the colonial narrative.

Indigegogy

2020 ◽  
Author(s):  
Kathy Absolon ◽  
Giselle Dias
Keyword(s):  
Social Work ◽  
Indigenous Knowledge ◽  
Indigenous Peoples ◽  
Social Work Education ◽  
Indigenous Education ◽  
Language And Culture ◽  
The People ◽  
Indigenous Educators ◽  
Work Education ◽  
Indian Control

A paradigm shift in Indigenous social work education centers on Indigenous knowledge. Indigenous educators are asserting the place of Indigenous knowledge, language, and culture in Indigenous social work education and have been leaders in generating significant changes over the last 40 years. Shifts have occurred over a continuum time spanning pre-contact and contact through colonization, education as a mechanism of the colonial project, movements of Indian control over Indigenous education, decolonizing education, and into the paradigm of Indigegogy. The article focuses on Indigegogy illustrating a deeper look of Indigegogy as an Indigenist paradigm. The intention of this article is to contribute to the understanding and knowledge of Indigegogy within an Indigenist paradigm with the intention of continuing the return of Indigenous social work education back to Indigenous peoples interested in learning the ways of the people, in the ways of the people.

Twelfth Annual Brown Lecture in Education Research: So That Any Child May Succeed: Indigenous Pathways Toward Justice and the Promise of Brown

2018 ◽  
Vol 47 (5) ◽  
pp. 271-283 ◽  
Author(s):  
Teresa L. McCarty
Keyword(s):  
Native American ◽  
Native Americans ◽  
Research Policy ◽  
Indigenous Education ◽  
Education Policies ◽  
Policy And Practice ◽  
Education Practice ◽  
English Only ◽  
American Children ◽  
Indigenous Educators

As the U.S. Supreme Court prepared to rehear for the second time the case of Brown v. Board of Education in 1953, the 83rd Congress passed House Concurrent Resolution 108 and Public Law 280—policies that would terminate federal treaty and trust responsibilities to Native Americans. Even as post- Brown desegregation went into effect, thousands of Native American children continued to attend segregated, English-only federal boarding schools. This lecture considers the Brown legacy and broader issues of education equality in the context of research, policy, and practice in Indigenous education. Focusing on a core argument in Brown—that equality of opportunity is a prerequisite “so that any child may succeed”—I examine hard-fought pathways toward education justice forged by Indigenous educators, parents, leaders, and allies; the larger settler colonial project in which those efforts are embedded; and the ways in which Indigenous initiatives are braided with those of other racialized groups. Key to this analysis is recognition that equal access and uniformity of education approach are not synchronous with equity. I conclude with the ongoing challenges in fulfilling the promise of Brown—in particular, the simultaneous homogenizing and stratifying effects of current education policies—and what can be learned from diverse models of contemporary Indigenous education practice.

scholarly journals Editorial

2017 ◽  
Vol 46 (2) ◽  
pp. iii-iii
Author(s):  
Elizabeth Mackinlay ◽  
Martin Nakata ◽  
Katelyn Barney
Keyword(s):  
Tertiary Education ◽  
Indigenous Education ◽  
Educational Practice ◽  
High Stakes Testing ◽  
High Stakes ◽  
Complex Landscape ◽  
Policy Testing ◽  
Indigenous Educators ◽  
The Relationship ◽  
Ways Of Being

We are very pleased to bring you Volume 46.2 of the Australian Journal of Indigenous Education. In conversation as Indigenous and non-Indigenous educators working towards social justice in education, the papers in this Volume explore key questions across school, tertiary education and policy contexts. One of the key challenges for those of us working in Indigenous education landscapes in Australia and globally continues to be the ways in which policy plays out and is performed through high stakes testing of various shapes and forms. Like policy itself, ‘testing’ is linked to discourse about Indigenous peoples, capacity for educational ‘success’ and the kinds of pedagogies and teacher-ly performativities that might be enacted to achieve such outcomes. This is a necessarily complex landscape and the discussions we present in this Volume ask us to take pause and consider the relationship between policy, testing and educational practice and the ways these interface with Indigenous ways of being, doing and knowing.

scholarly journals A COMPARATIVE STUDY OF ANCIENT AND MODERN EDUCATION SYSTEM: WITH REFERENCE TO INDIA

2021 ◽  
Vol 9 (04) ◽  
pp. 427-434
Author(s):  
Parikshit Layek ◽  
◽  
Kumari Shubhra Rani Sil ◽  
Keyword(s):  
Comparative Study ◽  
Education System ◽  
Indigenous Education ◽  
Traditional Education ◽  
Ancient India ◽  
Educational Methods ◽  
Modern Education ◽  
Equal Importance ◽  
Directed Research ◽  
Ways Of Life

Education is the process of facilitating learning, or the acquisition of knowledge, skills, values, morals, beliefs, and habits. Educational methods include teaching, training, storytelling, discussion and directed research. In ancient India, both formal and informal ways of education system existed. Indigenous education was imparted at home, in temples, Pathshalas, Tolas, Chatuspadis and Gurukuls. There were people in homes, villages and temples who guided young children in imbibing pious ways of life. A Gurukula or Gurukulam is a type of education system in ancient India with Shishya (students or disciples) living near or with the guru, in the same house. At the end of ones education, a Shishya offers the Gurudakshina before leaving the Gurukula.Over a period of time two system of education developed, the Vedic and the Buddhist. As the name indicates in the former system Vedas, Vedanta, Upanishads and other allied subjects were taught while in the latter system, thoughts of all the major school of Buddhism was taught.Vidyapeeth was the place of spiritual learning founded by great Acharya, Sri Shankara in places like Sringeri, Kanchi, Dwarka, and Puri, etc. Agraharas was an institution of Brahmins in villages where they used to teach.Modern education is very different from the traditional education.AryaSamajwas founded by Maharishi DayanandSaraswati on 10 April 1875.The traditional education and the modern education, both should be given equal importance.

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