This paper proposes a process pedagogy based on an aboriginal approach to healing. It is founded on the Sacred Circle teachings of Canadian Plains Indians and on the educational practices undertaken at a school for aboriginal youth, the Joe Duquette High School in Saskatoon, Saskatchewan, Canada. Healing, is viewed here as transition toward meaning, wholeness, connectedness, and balance (Katz & St. Denis, 1991, p. 24). As aboriginal pedagogy, this approach to the practice and theory of teaching is selfconsciously founded on process symbolized in the Sacred Circle. It is presented here as part of a critical theory of education committed to human emancipation that recognizes that the appropriation of an aboriginal world view as a foundation for teaching is undertaken within the context of modern political and cultural systems and institutions that have excluded, denied, or rejected aboriginal world views. The Sacred Circle is a traditional symbolic circle that incorporates the spiritual beliefs of many Indian tribes of North America, including Dakota Nations, Blackfoot Confederacy, Cree, Saulteaux, and Assiniboine nations in Canada. It symbolizes harmony and the belief that life occurs within a series of circular movements that govern their relationship with the environment. Although the Sacred Circle has symbolized aboriginal world views for thousands of years, some schools are beginning only now to use it as a self-conscious foundation for education as healing.The paper begins with Whitehead's criticism of Western metaphysics and his notion of reality as process. These ideas and some of his views about education and teaching provide an introduction to and framework for developing the notion of healing as a process pedagogy based upon the Sacred Circle concept. The Sacred Circle is examined as the expression of an aboriginal metaphysics in which reality is conceptualized as process, the movement of life through wholeness, connectedness, and balance. Healing and teaching are viewed as the transition to meaning in that movement. Finally, process pedagogy as healing is interpreted as having the three phases of belonging, understanding, and critical reflection through an examination of practices at the Joe Duquette High School. 相似文献
In discussing open‐mindedness, virtue epistemologists emphasize revising one's cognitive standpoint by taking seriously the views of others, where this process is seen to be a reliable way of identifying one's biases and forming true beliefs. Yet in defending open‐mindedness, virtue epistemologists tend to give little attention to two areas of scholarship. First, they tend to overlook the psychoanalytic challenges of evasion and disavowal that so often operate in the enactment of and attempts at open‐mindedness. Second, they undervalue scholarship that notes the longer arc of a relation between post‐truth conditions and settler colonial structures. In other words, there appears to be an evasion of those views that associate the United States with dispossession, settler colonialism, and projects of decolonization according to postcontinental philosophies. This essay by Troy Richardson clarifies some of the critical vocabulary needed to bridge virtue epistemology committed to open‐mindedness and scholarship that has shifted the terms of analysis toward active projects for decolonization based on postcontinental philosophies. 相似文献
Purpose: The paper analyzes factors that affect the likelihood of adoption of different agriculture-related information sources by farmers.
Design/Methodology/Approach: The paper links the theoretical understanding of the existing multiple sources of information that farmer use, with the empirical model to analyze the factors that affect the farmer's adoption of different agriculture-related information sources. The analysis is done using a multivariate probit model and primary survey data of 1,200 farmer households of five Indo-Gangetic states of India, covering 120 villages.
Findings: The results of the study highlight that farmer's age, education level and farm size influence farmer's behaviour in selecting different sources of information. The results show that farmers use multiple information sources, that may be complementary or substitutes to each other and this also implies that any single source does not satisfy all information needs of the farmer.
Practical implication: If we understand the likelihood of farmer's choice of source of information then direction can be provided and policies can be developed to provide information through those sources in targeted regions with the most effective impact.
Originality/Value: Information plays a key role in a farmer's life by enhancing their knowledge and strengthening their decision-making ability. Farmers use multiple sources of information as no one source is sufficient in itself. 相似文献
American Indian (AI) men experience sexual and reproductive health disparities including sexually transmitted infections, unplanned pregnancy, absent fatherhood, and intimate relationship violence. Using a case-control study within a community-based participatory research framework, we investigated the effectiveness of a sexual and reproductive health peer led education intervention model for AI men, ages 18–24. Intervention results demonstrated the greatest impact on attitudes regarding contraceptives, commitment in relationships, and consistency of condom use. Our study provides insights into how to access education and influence sexual risk behaviors among a diverse group of hard to reach young adult males. 相似文献