scholarly journals Knocking, Unsettling, Ceding

2020 ◽  
Vol 4 (1) ◽  
pp. 102-117
Author(s):  
Jessica Gannaway
Keyword(s):  
Teaching Practice ◽  
Ways Of Knowing ◽  
Indigenous Community ◽  
Knowledge Systems ◽  
The Self ◽  
Self Reflection ◽  
The North ◽  
Educational Spaces ◽  
Cultural Interface ◽  
Indigenous Elders

This paper explores a reflexive decolonizing framework, arising from a teachers` first four years of teaching practice in an Indigenous community in the North of what is commonly known as Australia[A1]. The paper seeks to frame a connection between the already-established field of teacher self-reflection, and a need for decolonizing ways of knowing in education, to respect and recenter othered knowledge systems. Autoethnography and open-ended interviews are implemented with Indigenous elders, to explore the self-reflection that a non-Indigenous teacher must embrace to begin to decolonize their practice. Drawing on theories of whiteness (Moreton-Robinson, 2000), othering (Staszak, 2009) and the Cultural Interface in settler-Indigenous discursive spaces (Nakata, 2007), this work documents an extended process of teacher self-reflection. Reflecting on Karen Martin’s (2008) work Please Knock Before You Enter, and in response to Laenui’s Processes of Decolonisation (2000), starting points are proposed from which teachers can think deeply about their practice concerning ongoing coloniality. The epistemological underpinnings of teachers’ practice are explored as the place where decolonizing work must occur across all educational spaces.

Embodied Indigenous knowledges protecting and privileging Indigenous peoples' ways of knowing, being and doing in undergraduate nursing education

2020 ◽  
Vol 49 (2) ◽  
pp. 127-134
Author(s):  
Ali Drummond
Keyword(s):  
Nursing Education ◽  
Nursing Students ◽  
Indigenous Peoples ◽  
Teaching Practice ◽  
Ways Of Knowing ◽  
Indigenous Knowledges ◽  
Undergraduate Nursing ◽  
Health History ◽  
Indigenous Perspectives ◽  
Cultural Interface

AbstractIn the era of Indigenising the academy, health disciplines like nursing are required to teach Indigenous peoples' health, history and culture in their undergraduate programmes in order to meet national accreditation standards. This inclusion of Indigenous peoples' perspectives within nursing education towards registration thus qualifies respective Indigenous perspectives as legitimate parts of the Australian nursing profession's scope of practice, which may sound like a reason to celebrate. However, caution should be exercised. Indigenous and Western knowledge systems are incommensurable. The practice of defining Indigenous perspectives for placements within curricula could be likened to extractive colonialism. Thus, the commodifying of Indigenous perspectives in creating competitive education products is problematic. As a Meriam and Wuthathi man who grew up in the Zenadth Kes (Torres Straits) now living and working on Turrbul and Yuggera country, and as a nurse academic, being immersed in this space of contentions is my reality. In order to enhance the education preparation of nursing students I teach, while simultaneously protect my embodied Indigenous knowledges and the Indigenous perspectives included in the curricula I teach, I privilege Indigenous ways of knowing, being and doing in my teaching practice. This yarn is about my experience in this cultural interface.

scholarly journals Unpacking Our White Privilege: Reflecting on Our Teaching Practice

in education ◽  
2014 ◽  
Vol 19 (2) ◽  
Author(s):  
Dawn Burleigh ◽  
Sarah Burm
Keyword(s):  
Preservice Teachers ◽  
Narrative Inquiry ◽  
White Privilege ◽  
Teaching Practice ◽  
Indigenous Education ◽  
Ways Of Knowing ◽  
Indigenous Community ◽  
Cultural Discourses ◽  
White Studies ◽  
Critical White Studies

MacIntyre (1981) asks, “Of what stories do I find myself a part?” (p. 201). As teachers working in an Indigenous context, we found ourselves telling stories that had moments of tension between our Eurocentric ways of knowing and the Indigenous context in which we taught. This intersection has prompted our research. We ask two questions in this inquiry: What can our experiences as non-Indigenous teachers in an Indigenous community offer us in our understanding as new researchers in the field of Indigenous education, and how can our teaching narratives further preservice teachers’ understandings of teaching Indigenous students? Through critical White studies, our research examines White privilege, power, and position and begins to unearth the experiences of teaching as non-Indigenous educators in a remote Indigenous community in Ontario, Canada. Narrative inquiry and autoethnographic methods connect our stories to greater social, political, and cultural discourses. These stories serve to disrupt the dominant discourse that divides and others the complexities of Indigenous education. This work will interrogate and unpack our White privilege and power and will serve to assist preservice teachers in their understanding of teaching within Indigenous contexts.Keywords: Indigenous education; narrative inquiry; critical White studies; teacher education

scholarly journals Methodological sensitivities for co-producing knowledge through enduring trustful partnerships

2021 ◽  
Author(s):  
Alison Greenaway ◽  
Holden Hohaia ◽  
Erena Le Heron ◽  
Richard Le Heron ◽  
Andrea Grant ◽  
...  
Keyword(s):  
New Zealand ◽  
Ways Of Knowing ◽  
Knowledge Systems ◽  
Science System ◽  
Hill Country ◽  
Environmental Care ◽  
The North ◽  
Aotearoa New Zealand ◽  
Indigenous Knowledge Systems ◽  
The Many

AbstractIndigenous ways of caring for the environment have long been marginalised through research methodologies that are blind to a range of ways of knowing the world. Co-production of knowledge across Indigenous knowledge systems and Western scientific approaches is receiving attention both internationally and within the science system in Aotearoa New Zealand. Addressing power asymmetries as part of the co-production process is also slowly gaining recognition. Those involved in knowledge co-production initiatives must support learning about different world views, ways of knowing and accounting for the environment, while also enabling learning of the many biases and assumptions built into methodologies. This deliberation is needed, so non-Indigenous researchers can form enduring trustworthy partnerships and contribute to co-production initiatives. Presented here are insights shared by a cohort of environment research practitioners who have been deliberating on co-production occurring across knowledge systems in Aotearoa New Zealand. Originating from analysis of interviews undertaken about relationships recreational groups have with Te Urewera (forested hill country in the North Island of Aotearoa New Zealand), this paper depicts a layered reflection on how non-Māori (primarily but not exclusively) across Aotearoa New Zealand are learning to be manuhiri (those being welcomed on arrival to a place by the Indigenous people of that place). As a contribution to this collective learning, a set of methodological sensitivities are proposed as support for research amidst changing relationships with places. Doing so we aim to contribute to reflexive and decolonising encounters with Indigenous approaches to environmental care.

scholarly journals Learners’ perceptions of the effectiveness of using self-reflection to understand English literary texts: towards an autonomous learning approach in Libya

2021 ◽  
Author(s):  
Hana El-Badri ◽  
Fatma Abu-baker
Keyword(s):  
Reading Comprehension ◽  
Short Story ◽  
Text Comprehension ◽  
Teaching Practice ◽  
Corrective Feedback ◽  
Research Process ◽  
The Self ◽  
Literary Texts ◽  
Future Research ◽  
Self Reflection

Teaching learners to reflect on their work has been widely researched within language-learning contexts in higher education. Research has revealed that self-reflection leads to both development in learners’ reading comprehension and lecturers being enabled to write more meaningful corrective feedback on learners’ assignments. Using a collaborative teaching approach at Benghazi university, this research evaluated the effectiveness of using a self-reflection worksheet for understanding short stories based on the perspectives of 19 tertiary Libyan learners and the course lecturers’ feedback. The research process involved the learners first reading a short story and answering text comprehension questions and a reflection question in which they commented on their understanding. They were then introduced to the self-reflection worksheet and advised how to use it in their second reading of the same story. This self-reflection worksheet included a section where students added reflections on their understanding following the second reading, supported by the worksheet. Content analysis was used for the qualitative data that investigated the learners’ reflection after their first and second reading. It was also used for staff feedback on the learners’ reflections. The findings show the usefulness of using the self-reflection worksheet in supporting the learners’ meaning understanding. It also helped them make positive changes during their second reading of the story. Evidence suggests that using worksheets for reading literary texts is effective in improving levels of reading comprehension. Implications and suggestions for effective teaching practice and future research are provided in this paper.  

Cultural Diversity and Critical Dietetics: A Scholarship of Cross-Cultural Engagement

2016 ◽  
Vol 3 (2) ◽  
pp. 23-31
Author(s):  
Craig Alan Hassel
Keyword(s):  
Ways Of Knowing ◽  
Cross Cultural ◽  
Knowledge Systems ◽  
Human Society ◽  
Health Issues ◽  
Post Colonial ◽  
Cultural Engagement ◽  
Cultural Perspectives ◽  
Culturally Different ◽  
Classical Chinese Medicine

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.

Track 2.a Introduction

2019 ◽  
Vol 2 (1) ◽  
Author(s):  
Sucharita BENIWAL ◽  
Sahil MATHUR ◽  
Lesley-Ann NOEL ◽  
Cilla PEMBERTON ◽  
Suchitra BALASUBRAHMANYAN ◽  
...  
Keyword(s):  
Case Studies ◽  
Local Knowledge ◽  
Ways Of Knowing ◽  
Social Contexts ◽  
Knowledge Systems ◽  
Theoretical Frameworks ◽  
Native Communities ◽  
Cultural Systems ◽  
Local Practices

The aim of this track was to question the divide between the nature of knowledge understood as experiential in indigenous contexts and science as an objective transferable knowledge. However, these can co-exist and inform design practices within transforming social contexts. The track aimed to challenge the hegemony of dominant knowledge systems, and demonstrate co-existence. The track also hoped to make a case for other systems of knowledges and ways of knowing through examples from native communities. The track was particularly interested in, first, how innovators use indigenous and cultural systems and frameworks to manage or promote innovation and second, the role of local knowledge and culture in transforming innovation as well as the form of local practices inspired innovation. The contributions also aspired to challenge through examples, case studies, theoretical frameworks and methodologies the hegemony of dominant knowledge systems, the divides of ‘academic’ vs ‘non-academic’ and ‘traditional’ vs ‘non-traditional’.

Makna Alif dalam Puisi Zikir D. Zawawi Imron dan Sajak Alif Ahmadun Yosi Herfanda

2020 ◽  
Vol 2 (1) ◽  
pp. 52
Author(s):  
Sholeha Rosalia ◽  
Yosi Wulandari
Keyword(s):  
Comparative Study ◽  
Comparative Method ◽  
The Self ◽  
Sociology Of Literature ◽  
Self Reflection ◽  
The Public ◽  
The Creation

Alif means the first, saying the Supreme Life and is Sturdy and has the element of fire and Alif is formed from Ulfah (closeness) ta'lif (formation). With this letter Allah mementa'lif (unite) His creation with the foundation of monotheism and ma'rifah belief in appreciation of faith and monotheism. Therefore, Alif opens certain meanings and definitions of shapes and colors that are in other letters. Then be Alif as "Kiswah" (clothes) for different messages. That is a will. "IQRO" is a revelation that was first passed down to the Prophet Muhammad. Saw. Read it, which starts with the letter Alif and ends with the letter Alif. The creation of a poem is influenced by the environment and the self-reflection of a poet where according to the poet's origin, in comparing in particular Alif's poetry from the two poets. The object of this research is the poetry of Zikir by D. Zawawi Imron and Sajak Alif by Ahmadun Yosi Herfanda. This study uses a comparative method and sociology of literature. Through a comparative study of literature between the poetry of Zikir D. Zawawi Imron and Sajak Alif Ahmadun Yosi Herfanda, it is hoped that the public can know the meaning of Alif according to the poet's view. With this research, the Indonesian people can accept different views on the meaning of Alif in accordance with their respective understanding without having to look for what is right and wrong. The purpose in Alif is like a life, in the form of letters like a body, a tree that is cut to the root, from the heart is split to the seeds, then from the seeds are split so that nothing is the essence of life. So, it is clear that Alif is the most important and Supreme letter. Talking about the meaning of Alif as the first letter revealed on earth. After the letter Alif was revealed, 28 other Hijaiyah letters were born. The letter Alif is made the beginning of His book and the opening letter. Other letters are from Alif and appear on him.

scholarly journals The Spread of the COVID-19 Outbreak in Brazil: An Overview by Kohonen Self-Organizing Map Networks

Medicina ◽  
2021 ◽  
Vol 57 (3) ◽  
pp. 235
Author(s):  
Diego Galvan ◽  
Luciane Effting ◽  
Hágata Cremasco ◽  
Carlos Adam Conte-Junior
Keyword(s):  
The Self ◽  
Self Organizing Map ◽  
Virus Spread ◽  
Self Organizing Maps ◽  
The North ◽  
Som Clustering ◽  
Unsupervised Neural Networks ◽  
Mining Tools ◽  
Temporal Spread ◽  
Self Organizing

Background and objective: In the current pandemic scenario, data mining tools are fundamental to evaluate the measures adopted to contain the spread of COVID-19. In this study, unsupervised neural networks of the Self-Organizing Maps (SOM) type were used to assess the spatial and temporal spread of COVID-19 in Brazil, according to the number of cases and deaths in regions, states, and cities. Materials and methods: The SOM applied in this context does not evaluate which measures applied have helped contain the spread of the disease, but these datasets represent the repercussions of the country’s measures, which were implemented to contain the virus’ spread. Results: This approach demonstrated that the spread of the disease in Brazil does not have a standard behavior, changing according to the region, state, or city. The analyses showed that cities and states in the north and northeast regions of the country were the most affected by the disease, with the highest number of cases and deaths registered per 100,000 inhabitants. Conclusions: The SOM clustering was able to spatially group cities, states, and regions according to their coronavirus cases, with similar behavior. Thus, it is possible to benefit from the use of similar strategies to deal with the virus’ spread in these cities, states, and regions.

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