I ulu no ka lālā i ke kumu,the branches grow because of the trunk: ancestral knowledge as refusal

Abstract

This paper will discuss the ways that Native Hawaiian scholars are engaging in innovative strategies that incorporate ancestral knowledges into the academy. Ancestral knowledges are highly valued as Indigenous communities strive to pass on such wisdom and lessons from generation to generation. Ancestral knowledges are all around us no matter where we are, they are evident and valued in every setting, whether out on the ocean and land or in a four-walled classroom. However, contrary to Indigenous beliefs, ancestral knowledges are continually threatened by formal education systems – institutions that would have us believe that they have no place in the university setting; whereby Indigenous ways of learning are replaced with Western forms. Ancestral knowledges are devalued due to the fact that most institutions of higher education are not multi-generational, reflecting a bias against elders and elder knowledge and an overemphasis on ‘new’ knowledge. Furthermore, these institutions are dependent on Western epistemologies and ways of thinking. Building upon my own experiences. This paper aims to unveil the ways in which Native Hawaiians have combated alienation and isolation of ancestral knowledges in higher education and to re-imagine what Native Hawaiian higher education could be. More specifically, I analyze exemplary practices at the level of individuals, community, and institutions to illustrate the ways that scholars have refused such exclusion of ancestral knowledges within the academy.     

A Case Among Cases,A World Among Worlds: The Ecology of Writing Among the Kashinawa in Brazil

This article discusses the conflict between local knowledges and global knowledges in the specific case of indigenous literacy in northwestern Brazil, where global knowledges are represented by the "ideological" (Street, 1984) theories of literacy and "utilitarian" models of writing (Scollon & Scollon, 1995), and local knowledges are represented by the multimodal texts produced by the Kashinawá indigenous community. Whereas "ideological" theories of literacy purport to take into account local knowledges and practices, they are in this case incapable of understanding indigenous multimodality due to what I call a graphocentric habitus. I read this as an indication of the extent to which prevailing literacy theories are not sufficiently aware of their localness; this may be due to their insertion within the colonial difference (Mignolo, 2000) power and knowledge collusion, which tends to "universalize" dominant knowledges and subalternize local knowledges     

(Re)creating spaces for uMunthu: postcolonial theory and environmental education in southern Africa

Colonialism goes beyond territorial conquest: it affects one’s epistemological stance, worldviews and perceptions. Although most African countries gained independence in the 1960s, the impacts of colonialism continue to be present through modern-day globalization as a form of neocolonialism. Education systems in many countries in southern Africa continue to be grounded in Western viewpoints, marginalizing local Indigenous ways of knowing and being (I capitalize the word ‘Indigenous’ because it is a proper noun referring to particular people, their knowledges, ways of living, etc.). An increased number of scholars in southern Africa are engaging with counter-hegemonic strategies as frames of analysis to counter the impacts of neocolonialism. This paper reviews environmental education studies in southern Africa that have applied postcolonial theory as a frame of analysis either explicitly or implicitly. Postcolonial theory provides a platform to challenge the dominant truths espoused by Western thought. In doing so, it paves the way for other truths to have space in the knowledge discourses, including the sub-Saharan African worldview of Ubuntu/uMunthu. While many scholars are engaging with counter-hegemonic strategies, the review calls for the need for further research from postcolonial frames not only in southern Africa but also other parts of the world as well.     

Disability Studies, Cultural Analysis, and the Critical Practice of Technical Communication Pedagogy

This article critically analyzes how technical communication practices both construct and are constructed by normalizing discourses, which can marginalize the experiences, knowledges, and material needs of people with disabilities. In particular, the article explores how disability studies theories can offer critical insights into research in two areas: safety communication and usability. In conclusion, the article offers ways that disability studies can intervene in the pedagogy of usability, communication technology, linguistic bias, narrative, and discourse communities.     

Misrepresentations of Indigenous History and Science: Public broadcasting,the Internet,and education

This paper examines the role of history in power relations which suppress Indigenous knowledges. History is located as being about power and about how the powerful maintain their power. The paper further examines the Bering Strait theory/myth and ways that discourses in history combine with discourses in science to devalue Indigenous knowledges. The “truth” of science is challenged and examples of manipulation of scientific knowledge are provided, including discussions of a Canadian Broadcasting Corporation made for television production A people's history and an Internet website provided by the American government. These production activities supported by the Canadian and American governments are considered educational activities engaged in the practice of cultural representation in which dominant discourses about Indigenous peoples are presented. The paper challenges dominant misrepresentations of discourses about Indigenous peoples in a discussion of educational practices emphasizing the need of Indigenous peoples to control education and cultural representations. The paper concludes that it is a responsibility of society to educate all students to understand that any portrayal of history comes from a particular vantage point and to understand that dominant society privileges some representations and disadvantages others. If we teach in a critical way and challenge dominant discourses we can begin to create a society in which all persons in Canada and the USA, including Indigenous peoples, have a role to play.     

Education for sustainable development in Africa: The search for pedagogical logic

The United Nation's Decade of Education for Sustainable Development (DESD) is past its halfway milestone; yet, its overall impact on educational thinking and practice remains unclear in most places and regions of the world. While several efforts and programs are currently in place to promote and affirm the role of education in the global quest for sustainable development, most of these efforts remain largely unknown and invisible in most communities around the world. The Decade and ESD, arguably, are neither seen nor heard of in most of Africa. Most institutions, including schools, governments, businesses, civil society and individuals are yet to know and understand the role of education in the quest for sustainable development. The paper argues that in spite of the Decade and all the attention it is getting in some circles, the subject is muted in most educational policies and practices in Africa. In calling for more focused commitment to the roles of education in sustainable development in Africa, the paper also calls for a reconsideration of what sustainable development means, or might mean for Africans in their different places and cultures and to use that as a starting point for the exploration of more meaningful educational philosophies and pedagogies that responds to Africa's unique challenges.     

Social difference and the politics of schooling in Africa: a Ghanaian case study

This paper examines the implications of ‘social difference’ for schooling in African contexts. It highlights theoretical and philosophical engagements with ‘difference’ that could help explore and search for viable educational options in Africa. The paper engages voices of university students interviewed in a longitudinal ethnographic research study on schooling done in Ghana. Issues and questions about knowledge production, identity development and representation in pluralistic schooling contexts are raised. Insights about local knowledges, individual agency and resistance as they relate to possibilities for rethinking schooling and education in Africa are also explored. The students' narratives reveal how dialogues about school and educators' practices about difference and diversity are [not] addressed with respect to the students' schooling. Lessons on the possibilities of inclusive schooling environments are offered.     

AESA 2012 Presidential Address “What My Community Means To Me”: Reimagining Civic Praxis With Latina/Chicana Feminisms

This article invites imaginings of democracy and education with and through “other” knowledges. It argues for the possibilities of working across difference as articulated in the transnational, border, and decolonial perspectives of Chicana/Latina feminisms. Specifically, it explores Gloria Anzaldúa's notions of nos/otras (we, we/they, us/them), and conocimiento (knowledge with wisdom) as an example of thinking with other knowledges in civic praxis. Notions of community and civic engagement are then examined through a personal testimonio stemming from early memories of participation in a civic organization's sponsored essay contest, “What my community means to me.” Testimonio is used to critique civic exclusions but also to reimagine and animate other knowledges in the development of conocimiento for redefining community and civic participation. Lastly, this article briefly explores one example of how local activists are building communities of civic praxis for racial justice. Latina/Chicana feminisms are useful for reflecting on practices of community and coalition building across difference in a cross-race, cross-class coalitional context.     

Action research for gender equity in a late modern society

This paper discusses how action research could be a useful method in order to work for social justice in societies between the modern and the postmodern. The examples are locally bound, since they emanate from parts of Swedish society. However, by being contextually politically aware of how power rules in a local politcal context and how the local, in different contradictory ways, is a piece in a jigsaw puzzle which trancends local and even national boundaries—the principles for carrying through these action research projects for social justice could be used in other contexts. Theoretically, it draws on feminist poststructural theories and discusses concerns with the normalizing and regulative aspects of dominant discourses especially regarding gender equity. The two concepts ‘moments of normalization’ and ‘moments of equity’, which highlight the motor of the changing process in the bodies of the participants, are useful since they simultaneously highlight the ways in which power rules in local contexts as well as possible and different ways of creating possible and different rules for reaching what could be defined as ‘social justice’. It is argued that by analysing different arenas of practices in these ways the local is not seen as separate from the global.     

‘Capitalising’ on community? Understanding and critiquing instrumentalist approaches to Indigenous schooling

This paper provides insights into non-Indigenous teachers’ efforts to engage proactively and productively with students to enhance their learning in a predominantly Indigenous community in northern Queensland, Australia. Drawing upon notions of ‘funds of knowledge’, forms of capital as part of community cultural wealth, Critical Race Theory, and ‘whiteness’ studies, the research explores and challenges how white teachers draw upon community as a form of ‘capital’ to enable them to foster their students’ learning. These efforts to ‘capitalise’ on community reveal the school as a site of struggle for genuinely inclusive educational practices. These struggles were evident in: teachers' and school administrators’ ostensive care about their students but struggles to translate this into robust expectations as part of a genuinely inclusive curriculum; the cultivation of social and cultural capital to learn about the nature of the communities in which teachers worked but a tendency to deploy such knowledges for more instrumentalist reasons as part of their engagement with both the ‘official’ curriculum and Indigenous students; and, a desire and capacity to develop connections between community cultural capital and more dominant forms of capital but in ways which do not adequately foreground Indigenous epistemologies as curriculum. The research reveals teachers’ efforts to develop understandings of community cultural wealth and the funds of knowledge within communities, but also how their understandings were partial and proximal, and how subsequent social and teaching practices tended to instrumentalise Indigenous perspectives and insights.     

Effective practices for creating transformative informal science education programs grounded in Native ways of knowing

There are a growing number of informal science education (ISE) programs in Native communities that engage youth in science education and that are grounded in Native ways of knowing. There is also a growing body of research focusing on the relationship between culture, traditional knowledge, and science education. However, there is little research documenting how these programs are being developed and the ways in which culture and Western science are incorporated into the activities. This study outlines effective practices for using Native ways of knowing to strengthen ISE programs. These effective practices may also be used to promote change in formal education. The authors combine an overview of current research in informal science education with personal interviews with educators engaged in ISE programs offered to youth both on and off tribal reservations as well as experts in Indigenous education. Participating individuals and programs included Native communities across the United States, including Alaska and Hawai??i. Keeping in mind that each community is unique, ISE programs that are grounded in Native ways of knowing will benefit by utilizing the effective practices outlined here as a guide for starting or strengthening existing ISE programs relevant to the needs of their communities.     

Digital neocolonialism and massive open online courses (MOOCs): colonial pasts and neoliberal futures

ABSTRACT

Through evaluating dominant MOOC platforms created by Western universities, I argue that MOOCs on such platforms tend to embed Western-centric epistemologies and propagate this without questioning their global relevance. Consequently, such MOOCs can be detrimental when educating diverse and complex participants as they erode local and indigenous knowledge systems. Arguing that the digital divide is an exacerbation of historical inequalities, I draw parallels between colonial education, specifically across Sub-Saharan Africa, and ‘digital neocolonialism’ through Western MOOC platforms. I analyse similarities in ideology, assumptions, and methods of control. Highlighting evolving forms of coloniality, I include contemporary problems created by neoliberal techno-capitalist agendas, such as the commodification of education. Balance is needed between the opportunities offered through MOOCs and the harms they cause through overshadowing marginalised knowledges and framing disruptive technologies as the saviour. While recommending solutions for inclusion of marginalised voices, further problems such as adverse incorporation are raised.     

Negotiating knowledges abroad: non-Western students and the global mobility of knowledge

Taking the Institute for Housing Studies in Rotterdam as a case study, this paper aims to theorise the ways non-Western, international students construct and negotiate knowledges in Western institutions of higher education. It describes the types of knowledges these students identify as characteristic of their learning abroad, distinguishing between the curriculum, knowledge of cultural Others and ‘critical thinking’, and the strategies of incorporation, avoidance and resistance with which students negotiate these knowledges. These knowledges, if contested, are then theorised to facilitate these students’ entry into, and mobility within, globally dispersed epistemic communities.     

Not just ‘sunny days’: Aboriginal students connect out‐of‐school literacy resources with school literacy practices

In this paper, I report on a school‐university collaborative research project that investigated which practices and knowledges of Canadian Aboriginal students not acknowledged in school may provide these students with access to school literacy practices. The study, which took place in a small city in Western Canada, examined ways to merge the out‐of‐school literacy resources with school literacy practices for minority language learners who struggle with academic literacies. Drawing on the third space theory, in conjunction with the concept of “funds of knowledge,” I explain how students' linguistic and cultural resources from home and community networks were utilised to reshape school literacy practices through their involvement in the Heritage Fair programme. I analyse a representative case study of Darius, a 10‐year‐old boy who explored his familial hunting practices for his Heritage Fair project. This illustrative exemplar, “Not just sunny days,” highlights the ways in which children's out‐of‐school lives can be used as a scaffold for literacy learning. In conclusion, I discuss implications for educators and researchers working to improve literacy learning for minority students by connecting school learning to children's out‐of‐school learning.     

Preventing violent extremism: Resourcing,stakeholder strategies and fostering belonging and connection in Australian schools

Countering violent extremism (CVE) continues to be a topic of national and international concern as well as media interest. In the field of CVE, educational institutions have an important role to play, but precisely how educators and policymakers should best respond to extremism within schools remains unclear. This article draws on interviews with multiple stakeholders implementing a small-scale nationally funded grant in Australian schools to guard against behaviours leading to violent extremism through developing restorative justice (RJ) practices. In foregrounding their accounts, we draw attention to the complexity of negotiating the CVE space by resisting dominant narratives that could be considered ‘exaggerations’ regarding both the manifestations of and motivations behind violent or extreme student behaviour. To conclude, we highlight how—in important ways—the money and resourcing allocated for CVE in local settings simply recycles what are already established to be best practices for fostering belonging and connection in schools, particularly in socio-economically disadvantaged communities.     

Becoming a literacy teacher: approximations in critical literacy teaching

The new literacy studies (NLS) is a tradition of research that includes ethnographic work on literacy that has many applications for classroom teachers. The NLS include explorations of local literacies and critical literacy as well as the notion of literacy itself. When teachers draw on the NLS, students are able to draw on their practices in critical and transformative ways. However, NLS perspectives have not been used to examine how teachers are prepared in pre‐service programs and the ways critical literacy practices develop. This paper examines how two pre‐service teachers learn to take up definitions of local literacies in their work with students from racially, linguistically, and culturally diverse backgrounds in practicum settings. They use approximations in literacy teaching to design practices with students, demonstrating the process of becoming a teacher of literacy. I conclude with recommendations for teacher educators who are interested in supporting such approximations.     

China's recruitment of African university students: policy efficacy and unintended outcomes

This article explores how Sino-African relations are affected by the growing number of Africans who pursue higher education in China. China actively recruits African university students in order to increase soft power and generate income from the export of education services. Semi-structured interviews with African university students suggest that China fails to reach these policy objectives because the students are disappointed with the quality of the education they receive. However, the students engage in trade and contribute to the fast-growing export of Chinese products to African markets, thereby reinforcing the ties between China and Africa in unintended ways.     

Memory and critical education: Approaches in the District Six Museum

Abstract

This article begins with the argument that education has become an important site of activity in museums around the world. This development has been of crucial significance for South Africa where many new museums have come into being and where old museums are now taking new courses. The challenge that these museums are having to confront is how to deal with the question of their public education responsibilities with respect to issues such as race, identity, nation and nation-building. How does the museum tell its story in ways that are inclusive and at the same time critical? How these challenges play themselves out in a museum such as the District Six Museum is important to talk about. What this discussion about the District Six Museum reveals is how little attention is paid to forms of public education in institutions outside of the school in South Africa. It is significant that the museum, which has come to play such a significant role in the reimagination of South Africa and is assuming in the intentions of the new government such a pivotal role in teaching South Africans about their pasts, is understood so poorly. The article uses the District Six Museum example to look critically at what a new museum educational practice might consist of.     

Hybrid discourse practice and science learning

In this article, we report on a study of how creative linguistic practices (which we call hybrid discourse practices) were enacted by students in a fifth-grade science unit on barn owls and how these practices helped to produce a synergistic micro-community of scientific practice in the classroom that constituted a fertile space for students (and the teacher) to construct emergent but increasingly legitimate and dynamic disciplinary knowledges and identities. Our findings are important for the ways in which they demonstrate (a) how students use hybrid discourse practices to self-scaffold their work within complex curricular tasks and when they are not completely sure about how to enact these tasks (b) how hybrid discourse practices can promote inquiry orientations to science, (c) how hybrid discourse practices index new and powerful forms of science pedagogy, and (d) how hybrid discourse practices are relevant to more global issues such as the crucial roles of language fluency and creativity, which are known prerequisites for advanced science learning and which aid students in developing skills that are necessary for entry into science and technology careers.     

The African renaissance and the transformation of the higher education curriculum in South Africa

The curriculum is a critical element in the transformation of higher education, and as a result, I argue for the inclusion of what I refer to as an African epistemic in higher education curricula in South Africa. In so doing, attention is directed at the decolonisation of the curriculum in higher education in South Africa, which aims to give indigenous African knowledge systems their rightful place as equally valid ways of knowing among the array of knowledge systems in the world. In developing my argument, I maintain that a critical questioning of the knowledge included in higher education curricula in South Africa should be taken up in what I call transformative education discourses that examine the sources of the knowledge that inform what is imposed on or prescribed for curricula in higher education in South Africa, and how these higher educational curricula are implicated in the universalisation of Western and European experiences.