scholarly journals Indigenous Knowledge in Mundum and Suptulung

AMC Journal ◽  
2021 ◽  
Vol 2 (1) ◽  
pp. 75-88
Author(s):  
Shanti Devi Rai
Keyword(s):  
Food Security ◽  
Indigenous Knowledge ◽  
Education System ◽  
Formal Education ◽  
Cultural Practices ◽  
Indigenous Education ◽  
National Curriculum ◽  
Language And Culture ◽  
Western Education ◽  
Almost All

The dominance of formal education over the indigenous education along with the language and culture has been a pressing issue in almost all cultures of the world.  The Nepalese education system is also largely influenced by the western education system. So, it is inevitable that Nepalese students too are influenced by the western education. Rai community is one of 125 indigenous groups having rich indigenous knowledge. Particularly, they have vocational education of the food security that transforms the knowledge through the cultural practices, which is close to nature and thus a unique one. The significance of the food security means survival for the whole year. Mundumic education focuses on the survival in nature and to reduction of   poverty.  However, such indigenous type of cultural activities as part of education have not been recognized and put into priority in the government’s curriculum. This is an example of a missing link of such cultural heritage in our curriculum. Therefore, I propose here to explain a typical Binayo Movie thematically having indignity in its content suitable for inclusion in national curriculum. This Movie is a key to establish the Mundum and Suptulung identity within this community contributing to indigenous identity for the future generations. Thus, this article explores some significant aspects of Mundumic cultural education which helps conserve indigenous knowledge on the one hand, and on the other, reduce poverty through indigenous skills of food production and security.

The Use of Indigenous People's Pedagogic Way of Learning for Preschool and School Teachers

2019 ◽  
pp. 60-76
Author(s):  
Maluleka Khazamula Jan
Keyword(s):  
Social Justice ◽  
Indigenous Knowledge ◽  
Indigenous People ◽  
Education System ◽  
John Rawls ◽  
Formal Education ◽  
Main Issue ◽  
School Teachers ◽  
Education Systems ◽  
Western Education

The main issue that bothers indigenous people is an unequal and unjust representation of their knowledge in relation to the formalized Western education system. Despite the affirmation of indigenous knowledge by the Declaration on the Rights of Indigenous Peoples, the Western formal education system defines what knowledge and teaching methods are authentic or not. The purpose of this chapter is to determine the value of the indigenous knowledge and their pedagogic methods for preschool and school teachers. The data collected has been critically analyzed through John Rawls' theory of social justice. There is an agreement between authors and teachers that indigenous people had education systems that sustained them for years. This chapter provides some recommendations on how these valuable methods of teaching can be incorporated into the mainstream education systems.

The Use of Indigenous People's Pedagogic Way of Learning for Preschool and School Teachers

2021 ◽  
pp. 1582-1597
Author(s):  
Maluleka Khazamula Jan
Keyword(s):  
Social Justice ◽  
Indigenous Knowledge ◽  
Indigenous People ◽  
Education System ◽  
John Rawls ◽  
Formal Education ◽  
Main Issue ◽  
School Teachers ◽  
Education Systems ◽  
Western Education

The main issue that bothers indigenous people is an unequal and unjust representation of their knowledge in relation to the formalized Western education system. Despite the affirmation of indigenous knowledge by the Declaration on the Rights of Indigenous Peoples, the Western formal education system defines what knowledge and teaching methods are authentic or not. The purpose of this chapter is to determine the value of the indigenous knowledge and their pedagogic methods for preschool and school teachers. The data collected has been critically analyzed through John Rawls' theory of social justice. There is an agreement between authors and teachers that indigenous people had education systems that sustained them for years. This chapter provides some recommendations on how these valuable methods of teaching can be incorporated into the mainstream education systems.

scholarly journals Indigenous Knowledge Perspective on Holistic Education and Sustainable Development

2018 ◽  
Vol 1 (1) ◽  
pp. 148-174
Author(s):  
Wyclife Ong‘eta
Keyword(s):  
Sustainable Development ◽  
Indigenous Knowledge ◽  
Education System ◽  
Indigenous Education ◽  
Natural World ◽  
Spiritual Values ◽  
Educational Stakeholders ◽  
Highly Educated ◽  
Quality Life ◽  
Development Literature

The potential for education to engender development and therefore to provide individuals and communities with opportunities to lift themselves out of poverty is, correctly, stressed throughout contemporary development literature (Subtle, 2009). In confronting the many challenges in the planet, humankind sees in education an indispensable asset in its attempt to achieve ideals of peace, freedom and social justice. In Kenya, Ochieng (2012) contends that citizens are highly educated yet the education is academic only given that socially we are probably the world‘s most ignorant group. Ours is an extremely bad education system as innovation systems do not effectively serve critical national needs. This paper points out that the only way we can fix challenges hindering sustainable development of Kenya is by adapting our colonial education system to enable the young citizenry find identity, meaning, and purpose in life through connections to the community, to the natural world, and to spiritual values. This paper will explore indigenous education systems to interrogate how communities have generally relied on their vast indigenous knowledge and technology to interact with the environment as well as stable coexistence with their immediate environment thus maintaining ecological equilibrium with quality life. Furthermore, the paper will give suggestions that will help educators, policymakers and educational stakeholders to advocate for a holistic system of education that will accelerate Kenya‘s sustainable development and achievement of Vision 2030.

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.

PENDIDIKAN ISLAM DALAM SISTEM PENDIDIKAN NASIONAL

2017 ◽  
Vol 4 (2) ◽  
pp. 127-146
Author(s):  
Syafri Rizka Martabe Nasution
Keyword(s):  
Elementary Schools ◽  
Religious Education ◽  
Education System ◽  
Formal Education ◽  
Subsequent Development ◽  
Boarding School ◽  
Western Education ◽  
Colonial Government ◽  
Dutch Colonial

Regarding religious education itself (Islam) basically quite enliven the Indonesian people, especially when viewed from a historical dimension, before the Dutch colonial government introduced Western education system is secular, it is known that the boarding school is the only formal education institutions in Indonesia, and it lasted for centuries. That's why the trip and the subsequent development of religious education can not be separated from the life of the Indonesian nation is predominantly Muslim, although in its operations always have ups and downs with all its dynamics. But it is clear the religious education or compulsory basic subjects of education that taught from elementary schools to the universities.

Indigenous Education and Decolonization

2018 ◽  
Author(s):  
Yvonne Poitras Pratt ◽  
Dustin W. Louie ◽  
Aubrey Jean Hanson ◽  
Jacqueline Ottmann
Keyword(s):  
Formal Education ◽  
Indigenous Education ◽  
Ways Of Knowing ◽  
Language And Culture ◽  
Shared Experiences ◽  
Power And Control ◽  
Collective Levels ◽  
The Mind ◽  
And Control ◽  
Ongoing Formation

The need to decolonize and Indigenize education stems from shared experiences of colonialism across the globe. In a world divided by ongoing conflict, and fueled by issues of power and control, the need to closely examine the ways that education has served hegemonic interests will help to inform future educational initiatives as well as serve as a form of reparation for those Indigenous peoples who have endured the dire consequences of colonialism. Present-day efforts to reclaim, restore, and revitalize threatened traditions are supported by international bodies such as the United Nations, in tandem with a range of approaches at national levels. Decolonizing education entails identifying how colonization has impacted education and working to unsettle colonial structures, systems, and dynamics in educational contexts. We use the term education in these descriptions broadly to name the sociocultural task of understanding ways of knowing and being (epistemological and ontological systems) and the ongoing formation and transmission of knowledges: for instance, we mean both formal education as structured through Western schooling and other forms of education such as those traditionally practiced within Indigenous families and communities. Decolonizing education fits within larger understandings of decolonization and Indigenization at socio-political levels. However, these undertakings address in particular the colonization of the mind, of knowledge, language, and culture, and the impacts of colonization at personal and collective levels of physical, emotional, spiritual, psychological, and intellectual experience. In this time of transition, the work of decolonizing schooling necessarily precedes that of Indigenizing education for most educators and learners; yet, in keeping with Indigenous knowledge traditions, education must remain in a state of flux as we come to know this work collectively.

scholarly journals Integrating African Indigenous Knowledge in Kenya’s Formal Education System: The Potential for Sustainable Development

2008 ◽  
Vol 2 (2) ◽  
Author(s):  
Jenipher Owuor
Keyword(s):  
Sustainable Development ◽  
Indigenous Knowledge ◽  
Education System ◽  
School System ◽  
Formal Education ◽  
Sub Saharan Africa ◽  
Teacher Education Programs ◽  
Sub Saharan ◽  
Western Perspective

The current paradigm shift toward promoting education for sustainable development gravitates toward alternative approaches to school curricula in Sub-Saharan Africa. It is argued that solutions to problems that currently plague the continent and with reference to the Kenyan context must proceed from understanding of local capacities such as the role of indigenous knowledge in promoting sustainable development. This can be achieved by integrating indigenous knowledge into the formal education system to address some of the knowledge deficiencies for development that is currently formulated from the western perspective. This approach challenges the dominance of western knowledge in Kenya’s school system that makes education disembodied from context. The purpose of this paper is to explore the meaning of indigenous knowledge, provide rationale for valuing indigenous knowledge in formal school system, examine the government’s efforts to indigenise curricula, and dilemmas to integrating indigenous knowledge in formal education with implications to teacher education programs.

scholarly journals ¿Del monólogo al diálogo de saberes? Una reflexión epistemológica y pedagógica sobre la incorporación de los saberes tradicionales indígenas en la educación intercultural básica en México

2021 ◽  
Vol 29 ◽  
pp. 102
Author(s):  
Carlo Rosa
Keyword(s):  
Indigenous Knowledge ◽  
Education System ◽  
Indigenous Education ◽  
Intercultural Education ◽  
Education For All ◽  
Curricular Design ◽  
Main Challenge ◽  
Forms Of Knowledge ◽  
School Curricula ◽  
The Ideal

This article analyzes the concept of the dialogue of knowledge in intercultural education. The analysis centers on three points: the theoretical difficulties in reconciling inclusion and dialogue; the debate surrounding the pertinence of the methods and instruments of Western epistemologies for systematizing indigenous forms of knowledge; and the critique of the proposed incorporation of indigenous knowledge into the curricular design of indigenous education and education for migrants. I argue that the Mexican education system, which remains immersed in an inclusivist and homogenizing ideology, has yet to evolve from a cultural, pedagogical, and epistemological monologue toward a dialogue of knowledge. The article concludes that the main challenge consists in achieving the ideal of an intercultural education for all, specifically regarding the indigenous education system, through promoting epistemological debates surrounding indigenous forms of knowledge. Such a process is necessary to avoid erroneous systematization processes and achieve the incorporation of indigenous knowledge within school curricula.

scholarly journals African Psychology or Psychology in Africa: Conceptualising Education and African Cultural Imperialism, Implications for Emerging African Psychologists

2020 ◽  
pp. 1-22
Author(s):  
Tani Emmanuel Lukong
Keyword(s):  
Indigenous Knowledge ◽  
Indigenous Education ◽  
Research Question ◽  
Philosophy Of Education ◽  
Cultural Imperialism ◽  
Education Systems ◽  
Culturally Relevant Curriculum ◽  
Western Education ◽  
Indigenous Knowledge Systems ◽  
Psychological Inquiry

The debates and anguish expressed by emerging Africentric thoughts such as (Tani, 2015), indicates the continuous negligence of culturally relevant curriculum which meets and fits the contextual needs of Africans. The spat in this conceptual yet analytical paper is that the advent of modern type western education has resulted in the drought of the importance of indigenous forms of knowledge in Cameroon in particular and Africa in general. The paper unfolds by highlighting some of the areas in which the modern Eurocentric philosophy of education has alienated and affected some of Africa’s indigenous education systems. Using the modernization paradigm as the framework, the paper’s contention is that following missionary excursions in Africa and the subsequent colonisation, modern forms of schooling were introduced and expanded phenomenally and with it came notions of cultural imperialism, which tended to denigrate many if not all forms of indigenous knowledge education systems. Some indigenous knowledge systems were regarded as primitive, pagan and heathenish. Some forms of such indigenous knowledge were even de-campaigned as non-knowledge. The research question the paper seeks to address is how can indigenous knowledge education systems be used to foster an Afro centric philosophy of Education? Pursuant to this question, the modernization theory is examined, unpacked and critiqued for equating modernisation with Westernization culminating in the promotion of cultural imperialist sentiments that had an alienating effect on some African institutions and practices. This article Situates views of European enlightenment and epistemic solipsism, ignite and sustained debates of globalizing African thoughts into mainstream psychological inquiry, negotiate the incompatible murky particularism of some African psychologists, and also disabuse modernist psychology of its false spectra.

Profit and Loss: ‘Indian’ Art at Sherman Institute, a Native American Off-Reservation Boarding School

2020 ◽  
Vol 68 (2) ◽  
pp. 177-190
Author(s):  
Amanda K. Wixon
Keyword(s):  
Native American ◽  
Indigenous Knowledge ◽  
Local Community ◽  
Cultural Practices ◽  
School Administrators ◽  
Native American Art ◽  
Federal Policies ◽  
Sherman Institute ◽  
Extensive Body ◽  
Off Reservation

AbstractIn the early twentieth century, the US’s federal policies regarding the production of Native American art in off-reservation Indian boarding schools shifted from suppression to active encouragement. Seen as a path to economic stability, school administrators pushed their students to capitalize on the artistic traditions of Native cultures, without acknowledging or valuing these traditions as part of an extensive body of Indigenous knowledge. Although this push contributed to the retention of some cultural practices, administrators, teachers, and other members of the local community often exploited the students’ talents to make a profit. At Sherman Institute (now Sherman Indian High School) in Riverside, California, Native students of today are free to creatively express their own cultures in ways that strengthen their communities and promote tribal sovereignty. In this article, I will argue that the art program at Sherman Institute served to extinguish Indigenous knowledge and expertise as expressed through culturally specific weaving practices.

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