加拿大土著参与高等教育的机遇与挑战

21世纪以来,面对知识经济的发展和全球竞争,加拿大开始实施教育强国战略,将高等教育作为实施科技创新与增强国际竞争力的主要动力。但是,土著群体作为加拿大社会的重要组成部分,由于历史的、文化的、地理的以及其他一些原因,参与高等教育的比例一直较低,这不仅阻碍了土著社区的发展,也不利于加拿大经济的进步和教育公平的发展。因此,提高土著居民参与高等教育的比例,增加对他们的经济资助,成为近年来加拿大高等教育的重要议题。     

《汇聚力量》对加拿大土著能力建构的影响及其意义

加拿大1998年1月7日颁布的《汇聚力量:加拿大土著行动方案》顺应了加拿大土著民族的意愿与要求,在重建土著与政府之间的伙伴关系,强化土著管理能力,发展双方新型财务关系,支持建立强有力的社区、民族与经济等四个领域帮助加拿大土著人有效提高了自治能力。《汇聚力量》把建构能力作为权力转移的一个组成部分,是加拿大土著人实现民族自治极具价值的重要步骤和正确抉择。     

社会政策转型：韩国李明博政府的挑战

社会政策的制定与执行直接涉及公民福利权利的实施与发展。韩国的经济形势在全球性金融危机的冲击下迅速恶化,由此刺激了社会对国家福利的需求,使得韩国传统生产型社会政策理念面临挑战。构建超越传统＂生产主义＂的福利政策是李明博政府走出经济危机、维护社会和谐的重要保障。     

二战后加拿大的土著民族自治政策及存在问题

二战后,加拿大国内形势发生了有利于土著民族的重大变化,经历了从否定土著民族权利到逐步承认并保护土著权利,从同化土著民族入主流社会到承认土著民族自治、恢复土著土地及保护土著民族文化的     

多元文化主义视角下加拿大土著民族语言教育研究

以提倡保护所有族群的文化权利与资源、维护语言文化多样性的多元文化主义对加拿大土著民族语言教育产生了重大影响,促成了加拿大土著民族语言教育的多元化取向。我国与加拿大同为多民族、多语言、多元文化国家,从多元文化主义视角探讨加拿大土著民族语言教育将为我国的语言教育理念与实践提供参考。     

加拿大政府的土著民族自治政策述评

加拿大土著民族自治的历史基础体现于1763年英国政府的王室宣言和加拿大与土著民族签订的条约。二战后土著民族自治思潮兴起,并逐步被加拿大政府接受。1982年加拿大新宪法确认了土著民族的原初权利,但并没有明确其权利的具体内容。加拿大政府现行的政策承认自治权是土著民族的基本权利,并设定了土著民族实现自治的原则和框架。但是由于没有立法对政策的支持,土著民族的自治依然面临困境。     

加拿大发展土著民族高等教育的策略探微

在土著民族争取其文化教育权利的呼声日趋高涨以及人力资源开发的双重压力之下,加拿大加快了土著民族高等教育发展的步伐。政府采取多种措施提高土著民族高等教育的入学率及毕业率,土著民族高等教育进入大发展时期。在加拿大人口构成中熏土著民族是一个重要的群体。根据1982年的宪法熏加拿大的土著民族主要指北美印第安人、因纽特人及早期印第安人和法国移民的后裔梅蒂人。2001年的全国人口普查显示,加拿大共有土著民族976,305人,占总人口的3.3%。土著人口中,62.4%是印第安人,30%是梅蒂人,4.6%为因纽特人。加拿大土著民族主要以渔猎为生熏恶…     

城市低收入群体的援助政策研究

城市低收入群体援助政策的理论源于福利经济理论、公共经济理论、补偿理论。援助以生存保障为主、就业援助不足,援助对象以城市低收入家庭的父代为主,缺乏对子代的援助。解决城市低收入群体援助政策问题:一是提高对城市低收入家庭子代的教育援助;二是加强对城市低收入家庭子代的就业援助。     

论加拿大特鲁多政府官方发展援助的特点和目标

发达国家向发展中国家及地区提供官方发展援助是当代南北关系的突出特点之一.在特鲁多出任总理时期,加拿大官方发展援助取得了空前的发展,成为加拿大国际形象的显著标志之一.特鲁多时期加拿大发展援助属于一种富有双赢色彩的援助,一方面有着对自身国家利益的追求,另一方面道义性色彩非常浓厚,对构建公正合理的南北经济关系具有积极意义.     

加拿大土著民族土地权利问题的历史与现状

在北美殖民地早期,英国政府在加拿大采取了通过条约谈判从土著民族购买土地的政策。加拿大建国后,通过《印第安人法》对土著民族进行管理和控制。随后加拿大政府采取了无视土著民族土地权利的政策,条约进程终止。土著民族的持续抗争让加拿大不得不重新面对土著民族的土地权利问题。上个世纪70年代后,土著民族权利运动兴起,加拿大政府重新启动了条约进程,并取得了一些进展,但至今仍然没有全部解决。     

Aboriginal student stories,the missing voice to guide us towards change

Despite decades of policy and practice oriented at improving educational outcomes for Aboriginal students in Australia, achievements on most measures indicate that there is a long way to go in this endeavour. One avenue for improving Aboriginal education that has received little attention is accessing the views of Aboriginal students themselves about best practice in engaging Aboriginal students. While there is a body of research in education that attempts to privilege ‘student voices,’ little work has explicitly focussed on accessing the voices of Aboriginal students. This paper reports on my study that involved asking Aboriginal students their views on schools, teachers and the curriculum in culturally safe discussion spaces. The Aboriginal students highlighted the need for their culture to be represented at schools and the recognition of their Aboriginality in safe environments at school. These findings reinforce the importance of engaging with Aboriginal people in the development of best practice so as to build Aboriginal understandings within a Western educational system.     

加拿大土著中等教育之变量研究:基于宏观与微观视角

多元文化政策和各项土著教育政策的实施促进了加拿大土著教育的良性发展。然而,根据最近统计数据,与非土著学生相比,土著在学习态度,学业成绩、出勤率和稳定学习等诸多方面均表现出极大的差距。根据雅塔.卡努教授对土著学生所做的教育调查报告的结果展开了深度思考,从土著文化与课程的有机融合,到宏观结构政策的积极配合,这两种变量对土著学生取得学业成功至关重要,缺一不可。     

Walanbaa warramildanha: The impact of authentic Aboriginal community and school engagement on teachers’ professional knowledge

The conundrum of Indigenous education in Australia is that there are multiple, highly contested and polarising narratives that vie to inform both public and policy debate about how to construct effective schooling of Aboriginal students. Two of these contested discourses, which are seen to drive much of this debate, highlight the complexity of concerns—one which is essentially aspirational in its intent but unperceptive to the realities of Aboriginal student achievement and a second data focused discourse that is managerial and evaluative in its focus to disclose policy and pedagogic failures on student outcomes. The first has posed the politically more palatable proposition that there has been a slow, sometimes faltering but inexorable improvement in Aboriginal education, while the second highlights a mounting body of qualitative data that document an overall failure by school systems to lift Aboriginal student education achievement. The author recognises the complex and historical nature of the multilayered ‘issues’ that sit at the heart of Aboriginal underachievement. He argues that one of those underpinning issues that has plagued Aboriginal education centres on the depth of the socio-cultural disconnect between Aboriginal students and their communities, and teachers. He also argues that, too often, teachers are appointed to schools with limited social, political and professional knowledge about the particular needs and aspirations of Aboriginal students such that it impacts on their capacity to establish authentic connections to students. The research on which this article is based sets out to provide an understanding of both the nature and dynamics of community and school engagement in sites with high proportions of Aboriginal students. The study aimed to investigate teachers’ capacity to develop authentic pedagogic practices that are responsive to the educational, cultural and aspirational needs of Aboriginal students. In particular, the research highlights how the relational dynamics between schools and Aboriginal people have been deeply affected by colonial histories of exclusion and systemic disadvantage, pervasive school discourses of marginalisation and in particular an ignorance about holistic needs of Aboriginal students at school and the resultant negative relational interactions between schools and Aboriginal families. This multisite ethnographic study was undertaken with Aboriginal community members, teachers and school principals in 2012 as doctoral research. It was conducted within a relational landscape characterised by an enduring socio-cultural dissonance between schools and their Aboriginal communities. The study focused on examples of authentic collaboration and purposeful interactions between Aboriginal communities and schools that were shown to support teachers in building deeper understanding that enhanced their cognisance of the wider needs of Aboriginal students. The findings in this article highlight that when authentic engagement between Aboriginal people and schools occurred, it appeared to positively impact the teachers’ professional knowledge and created a consequent interest within these communities to engage with their schools. The research further identified that in each site the Aboriginal participants articulated an interest in developing authentic school collaborations that would enhance student outcomes. These findings suggested that teachers need to honour, understand and actively reflect on community history, contexts and aspirations to develop the skills and knowledge to address the particular socio-cultural and educational needs of Aboriginal students.     

Indigenous tertiary education – we are all learning: both-ways pedagogy in the Northern Territory of Australia

In this new era in tertiary education in Australia, the opportunity exists not only to meet the needs of Aboriginal and Torres Strait Islander students and thus redress low access and participation rates, but also to build a system that privileges Aboriginal and Torres Strait Islander knowledges and ways of learning. To be able to do such a thing would require a shared vision and approach from within the institution and across the academy. In Australia, there is one tertiary education provider with the experience and expertise to be able to develop such an approach – Batchelor Institute of Indigenous Tertiary Education (BIITE). BIITE has been engaged in the post-secondary education of Aboriginal and Torres Strait Islander peoples for over 40 years, evolving from a small vocational programme to become a dual sector provider with over 2700 students from across Australia (BIITE, 2011, p. 21). BIITE's philosophy of adult education is that of both-ways, which has been built from knowledge shared by Aboriginal peoples in the Northern Territory. The methodology presented in this paper extends the both-ways philosophy into a generative framework that has applicability in the many different contexts of Aboriginal and Torres Strait Islander tertiary education in Australia. It is our intention to generate a broader discussion about this opportunity in tertiary education and shift the discourse from inclusion of Aboriginal and Torres Strait Islander students to recognising the knowledges and ways of learning of the first peoples of this land as a strong foundation for the entire nation's learning.     

Beyond cultural competence: transforming teacher professional learning through Aboriginal community-controlled cultural immersion

ABSTRACT

This paper problematises the concept of cultural competence in teacher professional learning arguing instead for opportunities to develop critical reflexivity in the ongoing construction of a pedagogical cultural identity. In the Aboriginal context within Australia, this research study demonstrates how attaining cultural knowledge, understandings and skills is most effective when professional learning is delivered by local Aboriginal cultural knowledge holders. This research study analyses the New South Wales Aboriginal Education Consultative Group Connecting to Country cultural immersion programme for local communities and schools. A mixed methods approach, analysing quantitative and qualitative data from questionnaires and interviews, highlights the significant impact this experience has on teachers in building relationships with local Aboriginal community members. Teachers reported learning new knowledge about local Aboriginal people, culture, history and issues that challenged their assumptions, personal and collective positioning and pedagogical approaches to teaching Aboriginal students. Implications from the study identify the significance of privileging Indigenous ways of knowing, being and doing in order to realise culturally responsive schooling and empower teachers as critically reflective change agents in their schools. It further identifies the need for significant human and financial investment so that all teachers can engage with this authentic and potentially transformative professional learning experience.     

Aboriginal identity in education settings: privileging our stories as a way of deconstructing the past and re-imagining the future

From Aboriginal Australian perspectives and experiences, Aunty Judi Wickes and Marnee Shay bring a cross-generational, critical race analysis of Aboriginal identities and how they are implicated in the schooling experiences of Aboriginal young people. Using autoethnography, Aunty Judi and Marnee discuss their educational experiences in the Australian education systems from primary schooling experiences to university settings. These narratives bring forth the dominant discourses that continue to subjugate and subordinate Aboriginal Australians and Aboriginal Australian identities in Education settings. The paper distinguishes the narratives of two Aboriginal women and how on-going colonial and racialised constructions of Aboriginal identity continue to impact upon the educational experiences of Aboriginal peoples and consequently the engagement of Aboriginal young people in school settings. Moreover, we will use the process of critical self-reflection to re-imagine educational approaches to reconstruct our own experiences and consider what changes might improve the outcomes of Indigenous young people for future generations.     

Inter‐disciplinary but not Undisciplined: Writing the history of Aboriginal “education”

The history of Australian Aboriginal peoples sits uneasily on the margins of Australian history in much the same way as Aboriginal peoples themselves exist on the borders and interstices of the society that has colonised them and dispossessed them of their lands and cultures. The history of education likewise, sits somewhat on the margins of the discipline of history. The history of Aboriginal education, therefore, has never been a large field of study, though a handful of individuals have made important contributions.

This article will consider some of the reasons for the current position of the study of how Aboriginal peoples have learned and been taught in the past and will suggest that there are a number of inter‐related reasons for the limitations of both research and analysis within the field. Some of these limitations stem from the discipline itself, others from the subject. They will be discussed using examples from research with Australian Aboriginal and Canadian First Nations peoples and with regard to some recent publications in Australia and New Zealand.     

Infant removals: The need to address the over-representation of Aboriginal infants and community concerns of another ‘stolen generation’

ObjectivesThe removal of a child from their parents is traumatising, particularly in Aboriginal communities where a history of child removals has led to intergenerational trauma. This study will determine where disparities in child protection involvement exist among Aboriginal and non-Aboriginal children and characteristics associated with infant removals. Challenges faced by child protection and other agencies, and opportunities for overcoming these, are discussed.MethodsData from both the Australian Institute of Health and Welfare and linked Western Australian government data was used to examine disparities between Aboriginal and non-Aboriginal children in the child protection and out-of-home care system.ResultsNationally, Aboriginal children are ten times more likely to be placed in out-of-home care than non-Aboriginal children and this disparity starts in infancy. Infants were removed from parents with high levels of risk. Aboriginal infants were at increased risk of being removed from women with substance-use problems and had greater proportions removed from remote, disadvantaged communities than were non-Aboriginal infants.ConclusionsAboriginal infants have a high rate of removal. Although there are many complexities to be understood and challenges to overcome, there are also potential strategies. The disparity between Aboriginal and non-Aboriginal infant removals needs to be seen as a priority requiring urgent action to prevent further intergenerational trauma.