Zeitschriftenartikel: „Indigenous education“

1

Magga, Ole-Henrik. „Indigenous Education“. Childhood Education 81, Nr. 6 (September 2005): 319–20. http://dx.doi.org/10.1080/00094056.2005.10521319.

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2

Wigglesworth, Gillian. „Remote Indigenous education and translanguaging“. TESOL in Context 29, Nr. 1 (30.12.2020): 95–113. http://dx.doi.org/10.21153/tesol2020vol29no1art1443.

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Indigenous1 children living in the more remote areas of Australia where Indigenous languages continue to be spoken often come to school with only minimal knowledge of English, but they may speak two or more local languages. Others come to school speaking either a creole, or Aboriginal English, non-standard varieties which may sound similar to English, which gives them their vocabulary, while differing in terms of structure, phonology and semantics and pragmatics. This paper begins with a discussion of the linguistic contexts the children come from and the school contexts the children enter into before moving on to discuss a potential role for some use of translanguaging techniques in the classroom and discussing the potential benefits and advantages these may have. 1The term Indigenous is used respectfully to refer to all people of Australian Aboriginal or Torres Strait Islander descent. Indigenous languages and Australian Indigenous languages are used to refer to the languages of both Aboriginal and Torres Strait Islanders following NILS3 (2020).

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Mardon, Austin, und Razan Ahmed. „THE EDUCATION GAP IN INDIGENOUS COMMUNITIES: CANADA’S REALITY“. SocioEdu: Sociological Education 4, Nr. 2 (01.09.2023): 48–52. http://dx.doi.org/10.59098/socioedu.v4i2.1181.

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Canada’s history with the indigenous community is a long and complex. History which spills over to current events in society and impacts the Indigenously community greatly till this day. This country has a concerning Indigenous Education Gap—a disparity in educational achievement between Indigenous and non-Indigenous people. The Indigenous Education Gap is widening and rising quickly across Canada. Bridging the education gap is thus a critical component of any plan for enhancing the prosperity, health, and well-being of Canada's indigenous population, as well as eliminating marginalization. Education is one of the many concerns that Indigenous people in Canada must tackle. The acts of previous Canadian administrations, both implicit and explicit, have resulted in a considerable educational disparity between Indigenous and non-Indigenous pupils. The western system of education is inherently exclusive, and its fundamental educational process is based on privilege. Resolving the enormous and ongoing inequalities in student educational learning results must be based on Indigenous notions of education, rather than a standard western/colonial approach

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Luke, Allan. „On Indigenous education“. Teaching Education 20, Nr. 1 (25.02.2009): 1–5. http://dx.doi.org/10.1080/10476210902724011.

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5

May, Stephen. „Indigenous immersion education“. Journal of Immersion and Content-Based Language Education 1, Nr. 1 (06.03.2013): 34–69. http://dx.doi.org/10.1075/jicb.1.1.03may.

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This article outlines key developments internationally over the last 40 years in indigenous immersion education. Most notable here has been the establishment of community-based, bottom-up immersion programs, instigated by indigenous communities with the aim of maintaining or revitalizing their indigenous languages. As such, the article addresses a relative lacuna in immersion education literature, which has to date focused primarily on second- and foreign-language contexts. The article first provides a wider sociohistorical and sociopolitical context, focusing on key developments in international law, and in specific national contexts, which have facilitated the establishment of these indigenous immersion programs. The interrelationship between indigenous immersion educational policy and pedagogy is then explored, highlighting, in the process, the various challenges involved in developing, implementing, and maintaining effective indigenous immersion programs. Finally, international exemplars of indigenous education programs are discussed, including, Hawaiian, Navajo, and Cherokee programs in the U.S., and Māori-medium education in Aotearoa/New Zealand.

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Hermes, Mary, und Keiki Kawai'ae'a. „Revitalizing indigenous languages through indigenous immersion education“. Language Immersion Education 2, Nr. 2 (12.09.2014): 303–22. http://dx.doi.org/10.1075/jicb.2.2.10her.

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This article provides a context for understanding indigenous immersion education and the issues surrounding the model as a critical strategy for revitalization of indigenous languages. Through articulating narratives and drawing on literatures internationally, an image of indigenous language education models emerges. Inspired by strong heritage language learner identities, program models are shaped around building family and community relationships, revitalizing cultural traditions and practices, and re-establishing indigenous language identity in its homeland. Indigenous language immersion models vary as they are developed in vastly different contexts. Three distinct contexts — Ojibwe, Māori, and Hawaiian — are described to illustrate the diversity and range of models. The article closes with some reflections from practice that will provide a context for building a research agenda to advance the revitalization of indigenous languages through immersion.

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Despagne, Colette. „Indigenous Education in Mexico: Indigenous Students' Voices“. Diaspora, Indigenous, and Minority Education 7, Nr. 2 (April 2013): 114–29. http://dx.doi.org/10.1080/15595692.2013.763789.

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8

Soni, Amit. „Indigenous Knowledge System in Formal Education“. Indian Journal of Research in Anthropology 10, Nr. 1 (25.06.2024): 7–9. http://dx.doi.org/10.21088/ijra.2454.9118.10124.1.

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The knowledge system of a community or a OOHG POWHG WK WPH WKK WKH QGHWQGQ QGQ HO OH HHHQH EQO WHKQO QG OH KK WPH WHWHG GQ WKQ QH HQHWQ QG HG Q WGWQ can be termed as Indigenous Knowledge System (IKS).It is also referred to astraditional knowledge (TK), Local Knowledge, Folk Knowledge, Tribal Knowledge, Indigenous Technical Knowledge (ITK), and many more similar terms. Indigenous knowledge is an integral part of the culture of a native community.

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Sumida Huaman, Elizabeth. „Comparative Indigenous education research (CIER): Indigenous epistemologies and comparative education methodologies“. International Review of Education 65, Nr. 1 (07.01.2019): 163–84. http://dx.doi.org/10.1007/s11159-018-09761-2.

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10

Silva, Aracy Lopes da. „National Education Plan: Indigenous School Education“. Vibrant: Virtual Brazilian Anthropology 12, Nr. 2 (Dezember 2015): 579–87. http://dx.doi.org/10.1590/1809-43412015v12n2p579.

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11

Afanasyeva, L. A., und D. D. Maximova. „INDIGENOUS EDUCATION IN CANADA“. Арктика 2035: актуальные вопросы, проблемы, решения, Nr. 1 (2022): 74–79. http://dx.doi.org/10.51823/74670_2022_1_74.

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12

Romero, Noah, und Sandra Yellowhorse. „Unschooling and Indigenous Education“. Humanities 10, Nr. 4 (06.12.2021): 125. http://dx.doi.org/10.3390/h10040125.

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This article draws from autoethnography and historical analysis to examine how racialized people pursue educational justice, consent, inclusion, and enjoyment through non-hegemonic learning. A historical analysis of U.S. colonial education systems imposed upon Diné and Philippine peoples grounds a comparative study on two forms of anti-colonial pedagogy: Indigenous education and critical unschooling. These two lines of inquiry underpin autoethnographic analyses of our own experiences in non-hegemonic learning to offer direct insights into the process of experiential, and decolonial growth intimated in relational learning environments. Indigenous education and critical unschooling literature both affirm the notion that all learners are always already educators and students, regardless of their age, ability, or status. This notion reorients the processes and aspirations of education toward an understanding that everyone holds valuable knowledge and is inherently sovereign. These relational values link together to form systems of circular knowledge exchange that honour the gifts of all learners and create learning environments where every contribution is framed as vital to the whole of the community. This study shows that because these principles resonate in multiple sites of colonial contact across Philippine and Diné knowledge systems, through Indigenous education and critical unschooling, and in our own lived experiences, it is important to examine these resonant frequencies together as a syncretic whole and to consider how they can inform further subversions of hegemonic educational frameworks.

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Aikman, Sheila, und Linda King. „Indigenous knowledges and education“. Compare: A Journal of Comparative and International Education 42, Nr. 5 (September 2012): 673–81. http://dx.doi.org/10.1080/03057925.2012.706450.

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14

Topkok, Marchant, Nagaruk, Takak und Saccheus. „Indigenous Values in Education“. Journal of American Indian Education 59, Nr. 1 (2020): 50. http://dx.doi.org/10.5749/jamerindieduc.59.1.0050.

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15

Topkok, Sean Asiqłuq, Samantha Marchant, Sheldon Nagaruk, Oscar Takak und Helga Saccheus. „Indigenous Values in Education“. Journal of American Indian Education 59, Nr. 1 (März 2020): 50–72. http://dx.doi.org/10.1353/jaie.2020.a798553.

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16

Biddle, Nicholas. „Indigenous Australians and Preschool Education“. Australasian Journal of Early Childhood 32, Nr. 3 (September 2007): 9–16. http://dx.doi.org/10.1177/183693910703200303.

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THIS PAPER DISCUSSES the individual, family, household and area level characteristics associated with preschool attendance for Indigenous and non-Indigenous Australians (aged three to five years who are not at school). Controlling for these factors explains all of the difference between Indigenous and non-Indigenous attendance rates for three-year-olds and much of the difference for four- and five-year-olds. Households Indigenous children live in have lower incomes and education levels than those of non-Indigenous children. Both factors are associated with lower attendance in preschool. State and territory, as well as remoteness, are also important explanatory variables, although the effects are different for Indigenous and non-Indigenous children. Finally, having a preschool worker who identifies as being Indigenous working in the area significantly increases attendance for Indigenous children in that area. However, fewer than 30 per cent of Indigenous children live in such areas.

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Cody, Anna, und Sue Green. „Clinical legal education and Indigenous legal education: what’s the connection?“ International Journal of Clinical Legal Education 11 (18.07.2014): 51. http://dx.doi.org/10.19164/ijcle.v11i0.77.

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In this article we will examine some of the steps that UNSW law school has taken to address Indigenous disadvantage in, and exclusion from, legal education. The article focuses on the role of clinical legal education within Indigenous legal education. Two concrete examples will be discussed: a clinical subject specifically designed for 1st year Indigenous students and a class given by an Indigenous academic for later year law students within the general clinical legal education courses. The first is discussed to demonstrate how clinical legal education can improve the experience of Indigenous students within law schools. The second example highlights the challenges of attempting to “Aboriginalise” the curriculum of law courses.

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Kibera, Prof Lucy Wairimu. „Decolonizing Moral Education“. International Journal for Innovation Education and Research 8, Nr. 11 (01.11.2020): 14–20. http://dx.doi.org/10.31686/ijier.vol8.iss11.2688.

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This paper has examined the importance of African Indigenous Moral Education versus Moral Education introduced by the colonizers in maintaining social fabric. In doing so, concepts pertaining to colonialism, decolonization, education, morals, have been defined. Further, aims of education of African Indigenous people have been articulated as well as their status in these societies and corresponding state of morality among Indigenous African people versus the rest of the world today. Finally, suggestions towards integration of African Indigenous Moral Education into school curriculum has been made.

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Leonard, Kelsey. „Turtle Island (North America) Indigenous Higher Education Institutions and Environmental Sustainability Education“. Journal of Comparative & International Higher Education 13, Summer (03.08.2021): 90–133. http://dx.doi.org/10.32674/jcihe.v13isummer.3279.

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This article explores the environmental and sustainability programs of Indigenous Higher Education Institutions (IHEIs) in North America. There are 38 Tribal Colleges and Universities in the United States and 26 Indigenous post-secondary institutions in Canada. Deploying a critical discourse analysis, the study examines IHEI websites to document Indigenous environmental sustainability education (ESE) program offerings. The comparative analysis of IHEI programming in each national context finds that 41 out of 62 IHEIs in Canada and the United States have Indigenous ESE programs. Findings also indicate that ESE programs are more prevalent among IHEIs in the United States than in Canada. Moreover, IHEIs in the United States also offered greater diversity of program types, from certificates to graduate studies. The findings highlight the importance of IHEI environmental and sustainability education program design for centering Indigenous Knowledge in higher education through Indigenous-controlled institutions.

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Cajete, Gregory A. „Indigenous education and the development of indigenous community leaders“. Leadership 12, Nr. 3 (08.11.2015): 364–76. http://dx.doi.org/10.1177/1742715015610412.

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Bajada, Christopher, und Rowan Trayler. „A fresh approach to indigenous business education“. Education + Training 56, Nr. 7 (02.09.2014): 613–34. http://dx.doi.org/10.1108/et-07-2014-0079.

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Purpose – The social and economic disadvantages confronted by many Indigenous Australians are well known. A close look at Indigenous employment highlights that Indigenous Australians are substantially under-represented in the technical and professional areas of business and management. Closing the gap and improving the social and economic outcomes requires a greater focus in these areas. The purpose of this paper is to outline the design of an innovative undergraduate business degree for Indigenous students that: meets the targets set by government, produces the “T-shaped” graduate expected by business (disciplinary and interdisciplinary knowledge and soft skills), addresses the employment needs of the Indigenous community and provides the building blocks for Indigenous students to enrol in post-graduate business courses. Australians is well known. A close look at Indigenous employment highlights that Indigenous Australians are substantially under-represented in the technical and professional areas of business and management. Closing the gap and improving the social and economic outcomes requires a greater focus in these areas. This paper outlines the design of an innovative undergraduate business degree for Indigenous students that: (i) meets the targets set by government; (ii) produces the “T-shaped” graduate expected by business (disciplinary and interdisciplinary knowledge and soft skills); (iii) addresses the employment needs of the Indigenous community; and (iv) provides the building blocks for Indigenous students to enrol in post-graduate business courses. Design/methodology/approach – The development of the Bachelor of Business Administration (Indigenous) provided an opportunity to address the needs of Indigenous Australians in a curriculum that is not only interdisciplinary but also taught by indigenous and non-Indigenous academics. The paper outlines how the review was shaped, the innovative mode of delivery and the interdisciplinary nature of the curriculum. Administration (Indigenous) provided an opportunity to address the needs of Indigenous Australians in a curriculum that is not only interdisciplinary but also taught by indigenous and non-Indigenous academics. Findings – This course provides an integrated approach to business education focusing on the professional, technical and managerial roles in business that is in such short supply in Indigenous communities. The course contextualises the study of business within an Indigenous perspective to demonstrate how Indigenous studies not only contributes to empowering the individual but also how business education plays a critical role in repositioning Indigenous people in their local communities and society more broadly empowering the individual but also how business education plays a critical role in repositioning Indigenous people in their local communities and society more broadly. Originality/value – This paper demonstrates an integrated approach to business education focusing on the professional, technical and managerial roles in business that are in short supply in Indigenous communities.

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Sajat, Nofazilah Mohd, Mazlina Mat Isa, Zainudin Hassan, Meng Lee Tan Vincent und Bello Buba. „Strategies for Addressing Indigenous Education Dropout“. Malaysian Journal of Social Sciences and Humanities (MJSSH) 8, Nr. 11 (30.11.2023): e002600. http://dx.doi.org/10.47405/mjssh.v8i11.2600.

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The issue of indigenous education dropout among the indigenous community has deep roots, despite various efforts being made. These efforts include educational assistance such as transportation allowances, pocket money for primary and secondary school students, dormitory personal needs, fees, and school uniforms for Standard 1 and Form 1 students. Similarly, there are initiatives like the Education Incentive Scheme (SBGP) managed in collaboration with the Department of Orang Asli Development (JAKOA), aimed at encouraging indigenous students to pursue higher education. However, the education dropout issue among the indigenous at the secondary school level not only hinders educational progression but also makes it difficult for the younger generation of this community to secure better employment due to the lack of required minimum qualifications. Therefore, this qualitative study aims to explore strategies for addressing indigenous education dropout in Sungai Siput, Perak. Through semi-structured interviews and purposive sampling, the researcher conducted interviews with several teachers, parents, and indigenous community members in the district of Sungai Siput, Perak. Additionally, direct observations were made in schools, homes, and indigenous villages to reinforce the interview data. The study findings outlined strategies in the context of efforts needed by various parties to address indigenous educational dropout. The results indicate that addressing indigenous education dropout requires the involvement of various parties, establishing culturally responsive education, developing indigenous community educational recovery, and enhancing teacher training and professional development in indigenous schools. This study has important implications for addressing the issue of educational dropout among indigenous students from various angles.

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Partington, Geoffrey. „Non-Indigenous Academic and Indigenous Autonomy“. Australian Journal of Indigenous Education 28, Nr. 2 (2000): 15–18. http://dx.doi.org/10.1017/s1326011100001605.

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One of the many fascinating problems raised in recent issues of the Australian Journal of Indigenous Education (AJIE) is that of Indigenous autonomy in education. Although opinions differed about the extent to which Indigenous people currently exercise educational autonomy in various situations, there was wide agreement that there ought to be Indigenous control or ‘ownership’ of all knowledge relating to Indigenous life and culture, past and present. Sister Anne Gardner, then Principal of Murrupurtyanuwu Catholic School in NT, explained (1996: 20) how she decided to ‘let go, to move away from the dominant role as Principal’, in order that Indigenous persons could take control. She had been helped to this conclusion by reading Paulo Freire, Martin Buber and Hedley Beare, and, within the NT itself, ‘people of that educational calibre, such as Beth Graham, Sr Teresa Ward, Fran Murray, Stephen Harris, all pleading with us to allow education to be owned by Aboriginal people’. Sr Gardner held that ‘Aboriginal people never act as “leader”, a view shared by her designated Indigenous successor, Teresita Puruntayemeri, then Principal-in-Training of Murrupurtyanuwu Catholic School, who wrote (1996: 24-25) that ‘for a Tiwi peron it is too difficult to stand alone in leadership’. One way to share the burdens of leadership is, she suggests, to ‘perform different dances in the Milmaka ring, sometimes in pairs or in a group’.

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Webber, Geoff. „Terrain of place-based education“. Brock Education Journal 30, Nr. 1 (10.03.2021): 10. http://dx.doi.org/10.26522/brocked.v30i1.777.

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The authors examine the terrain that has led to the creation of place based education in its current form. The history of PBE is developed through examination of the streams of influence: outdoor, experiential, environmental, critical educations, and Indigenous approaches. PBE is presented not as a re-packaging, nor a collection of, these progressive approaches. Rather, PBE is presented as an innovative nexus to address issues faced by educators in the 21st Century. The final stream affecting PBE is Indigenous approaches, or land based education which takes up Indigenous relationality. In the conclusion, the authors wonder if land based education is the heir to PBE, rather than an influence on it.

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Villarreal Tique, Hermes Sixtho. „The spiritugogy and indigenous education“. Argumentos. Estudios críticos de la sociedad 2, Nr. 96 (27.09.2021): 223–40. http://dx.doi.org/10.24275/uamxoc-dcsh/argumentos/2021962-10.

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26

Barnhardt, Ray, und Angayuqaq Oscar Kawagley. „Indigenous Knowledge Systems and Education“. Teachers College Record: The Voice of Scholarship in Education 110, Nr. 13 (April 2008): 223–41. http://dx.doi.org/10.1177/016146810811001318.

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27

Hart, Michael B., Michael J. Moore und Martin Laverty. „Improving Indigenous health through education“. Medical Journal of Australia 207, Nr. 1 (Juli 2017): 11–12. http://dx.doi.org/10.5694/mja17.00319.

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Edwards, Shane, und Kieran Hewitson. „Indigenous Epistemologies in Tertiary Education“. Australian Journal of Indigenous Education 37, S1 (2008): 96–102. http://dx.doi.org/10.1375/s1326011100000429.

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Abstract This paper contends that Indigenous epistemologies in educational curriculum can serve as powerful counter hegemonic action to dominant discourses. It then discusses how the implementation and application of Indigenous epistemologies in adult educational curricula can support intellectual sovereignty and positive identity construction for Indigenous wellbeing.

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Stavenhagen, Rodolfo. „Indigenous Peoples' Rights to Education“. European Journal of Education 50, Nr. 3 (09.06.2015): 254–57. http://dx.doi.org/10.1111/ejed.12136.

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Schimmel, Noam. „Indigenous Education and Human Rights“. International Journal on Minority and Group Rights 14, Nr. 4 (2007): 425–53. http://dx.doi.org/10.1163/138548707x247419.

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AbstractThe right to an education that is consonant with and draws upon the culture and language of indigenous peoples is a human right which is too often overlooked by governments when they develop and implement programmes whose purported goals are to improve the social, economic and political status of these peoples. Educational programmes for indigenous peoples must fully respect and integrate human rights protections, particularly rights to cultural continuity and integrity. Racist attitudes dominate many government development programmes aimed at indigenous peoples. Educational programmes for indigenous peoples are often designed to forcibly assimilate them and destroy the uniqueness of their language, values, culture and relationship with their native lands. Until indigenous peoples are empowered to develop educational programmes for their own communities that reflect and promote their values and culture, their human rights are likely to remain threatened by governments that use education as a political mechanism for coercing indigenous peoples to adapt to a majority culture that does not recognize their rights, and that seeks to destroy their ability to sustain and pass on to future generations their language and culture.

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Pfotenhauer, Rolf. „Climate-Smart for Indigenous Education“. International Journal of Education (IJE) 10, Nr. 4 (30.12.2022): 01–12. http://dx.doi.org/10.5121/ije.2022.10401.

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Indigenous peoples' have complex knowledge systems within current biodiversity trends and climate impacts. We aim to capture this knowledge through an IFAD funded project. In this project we seek to combine storytelling, as real-life multi-species stories, with problem-based (active) learning where the listener can interact and shape the story. Psomos & Kordaki [23] found that such storytelling facilitates the convergence of student-centered learning. Our conclusion seeks to expand indigenous knowledge for the design and implementation of best practices in complying with all interest groups for the furtherance of our target community.

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McKinley Jones Brayboy, Bryan, Jessica A. Solyom und Angelina E. Castagno. „Indigenous Peoples in Higher Education“. Journal of American Indian Education 54, Nr. 1 (März 2015): 154–86. http://dx.doi.org/10.1353/jaie.2015.a835528.

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McDonough, Kevin. „Reconciliation, Justice, and Indigenous Education“. Philosophy of Education 69 (2013): 246–49. http://dx.doi.org/10.47925/2013.246.

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Colbourne, Rick. „Ch’nook Indigenous Business Education Initiative“. Journal of Aboriginal Economic Development 8, Nr. 1 (01.01.2012): 73–80. http://dx.doi.org/10.29173/jaed311.

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This article focuses on the need for business education that is relevant to Aboriginal youth and senior leaders. It describes Ch'nook, an organization that provides support for post-secondary Aboriginal business education across three generations of participants. First, senior Aboriginal leaders and entrepreneurs who need business training (Aboriginal Management Certificate Program); second, post-secondary students enrolled in British Columbia (and soon Canada) by providing them with scholarships, bursaries, mentoring and internship opportunities (Indigenous Business Education Network/Ch'nook Scholars); and, third, it promotes business as a viable career option for Aboriginal high school students (Ch'nook Cousins). Ch'nook's efforts led to the signing of the British Columbia Indigenous Business Education Accord with the province's twenty-five colleges and universities and it has a cooperative agreement with four British Columbia universities. Ch'nook supports Aboriginal students in part by supplementing their studies with a strong Aboriginal perspective and context, which is often missing from their home institution's business programs. Working with community, business, and academic partners, Ch'nook promotes business as a viable career choice for Aboriginal participants and supports them in graduating from management and business education studies.

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Poelina, Anne, Yin Paradies, Sandra Wooltorton, Laurie Guimond, Libby Jackson-Barrett und Mindy Blaise. „Indigenous philosophy in environmental education“. Australian Journal of Environmental Education 39, Nr. 3 (September 2023): 269–78. http://dx.doi.org/10.1017/aee.2023.28.

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Sumida Huaman, Elizabeth. „Small Indigenous Schools: Indigenous Resurgence and Education in the Americas“. Anthropology & Education Quarterly 51, Nr. 3 (22.02.2020): 262–81. http://dx.doi.org/10.1111/aeq.12335.

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Kitson, Rosalind, und Jennifer Bowes. „Incorporating Indigenous Ways of Knowing in Early Education for Indigenous Children“. Australasian Journal of Early Childhood 35, Nr. 4 (Dezember 2010): 81–89. http://dx.doi.org/10.1177/183693911003500410.

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Grant, Megan. „‘Building Bridges’ and Indigenous Literacy: Learning from Indigenous Families“. Contemporary Issues in Early Childhood 2, Nr. 1 (März 2001): 95–103. http://dx.doi.org/10.2304/ciec.2001.2.1.11.

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This article outlines the Australian Early Childhood Association project Building Bridges: literacy development for young indigenous children, funded by the Australian Commonwealth Department of Education, Training and Youth Affairs. Building Bridges was a highly innovative project designed to develop resources for improving literacy competence in indigenous young children.

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Singh, David. „Aboriginal and Torres Strait Islander Education“. International Journal of Critical Indigenous Studies 5, Nr. 2 (01.06.2012): 50–52. http://dx.doi.org/10.5204/ijcis.v5i2.90.

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Australian education systems have long been challenged by the gap between Indigenous and nonIndigenous student outcomes. All levels of Australian government, as well as Indigenous leaders and educators, however, continue to meet the challenge through exhortation, strategies and targets. The most prominent of such strategies is ‘Closing the Gap’, which gives practical expression to the Australian Government’s commitment to measurably improving the lives of Indigenous Australians, especially Indigenous children.

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Jacob, Michelle M., Leilani Sabzalian, Joana Jansen, Tary J. Tobin, Claudia G. Vincent und Kelly M. LaChance. „The Gift of Education: How Indigenous Knowledges Can Transform the Future of Public Education“. International Journal of Multicultural Education 20, Nr. 1 (28.02.2018): 157. http://dx.doi.org/10.18251/ijme.v20i1.1534.

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This article advocates for the necessity of Indigenous Knowledges in furthering Indigenous self-determination in public schools, as well as furthering the broad aims of public education. Drawing attention to past efforts across the United States to transform the public school curriculum and analyzing data from testimonies given at Oregon State Legislature Hearings, we argue that Indigenous Knowledges offer an important resource for educating all students responsibly and improving relationships within and across communities. Framing these ideas as gift-giving logic, we argue that if educators and policy-makers are open, they can learn a great deal from Indigenous Knowledges and advocacy efforts.

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Gunstone, Andrew. „Indigenous Education 1991–2000: Documents, Outcomes and Governments“. Australian Journal of Indigenous Education 41, Nr. 2 (Dezember 2012): 75–84. http://dx.doi.org/10.1017/jie.2012.26.

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There is often a disparity in Indigenous Affairs between many documents, such as policies, reports and legislation, and outcomes. This article explores this difference through analysing the policy area of Indigenous education during the period of 1991 to 2000. I examine three key documents relating to Indigenous education. These are theNational Aboriginal and Torres Strait Islander Education Policy, theCouncil for Aboriginal Reconciliation Act (Cth)and the report of theRoyal Commission into Aboriginal Deaths in Custody. I then analyse the abysmal outcomes of Indigenous education over this period, including educational access, educational attainment, school attendance and reading benchmarks. I argue that the substantial educational disadvantage experienced by Indigenous people is in stark contrast to the goals, policies and objectives contained in the numerous documents on Indigenous education. I then explore the role of governments in contributing to this disparity between documents and outcomes in Indigenous education, including their failure to acknowledge the history of Indigenous and non-Indigenous relations, their lack of commitment to address Indigenous educational disadvantage, their failure to recognise self-determination and the lack of cooperation between governments to address Indigenous educational disadvantage.

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Sixtho Villarreal, Hermes. „Educación Propia ¿Es posible una Episteme Raizal-Ancestral Indígena?.“ Cuestiones Pedagógicas 2, Nr. 29 (2020): 117–29. http://dx.doi.org/10.12795/cp.2020.i29.v2.09.

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The article presents an epistemic reflection on the proper education of the Nasa indigenous people, north of Cauca (Colombia). It shows that, in some way, from the indigenous worldviews it is also possible to build knowledge from know-how and experiences in the territories, which is valid and legitimate. In the same way as modern Western knowledge does and, as an emancipating process for indigenous peoples. Some pillars of self-education were analyzed, highlighting its role in autonomous education processes in the territories, which were consolidated at the founding of the Regional Indigenous Council of Cauca, aiming for the strengthening of cultural identity, ancestral knowledge, own language, the Law of Origin, spirituality, autonomy, and millennial resistance. In this way, more than a process to train students, self-education is a political project of resistance, physical and cultural pervivience. One of the main characteristics of self-education is the positioning of the school in, with and for the communities through community-oriented educational projects. That is, an education of defense, anti-establishment and contextualized according to the geographical, environmental, social and economic conditions of the territories. Also, a first approximation to the notion of indigenous root-ancestral episteme is developed allowing us to understand the processes of knowledge building from the same worldview that produces it.

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Oskineegish, Melissa, und Leisa Desmoulins. „A Vision Towards Indigenous Education Sovereignty in Northwestern Ontario“. in education 26, Nr. 1 (23.12.2020): 85–102. http://dx.doi.org/10.37119/ojs2020.v26i1.451.

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To support the calls for Indigenous education sovereignty by the National Indian Brotherhood (1972) and the Assembly of First Nations, (1988), in this paper we explore Indigenous education as envisioned by six educators and knowledge holders in northwestern Ontario. Educators from six different schools and programs who took part in a national project called the National Centre for Collaboration in Indigenous education shared their descriptions and visions of Indigenous education. Findings reveal Indigenous pedagogies that align with Lee and McCarty’s (2017) theoretical framework of culturally sustaining and revitalizing pedagogies to promote and support Indigenous education sovereignty. Their visions include pedagogies grounded in the need for equitable education; Indigenous-led instruction for land-based teachings, traditional practices and languages; and, community-based accountabilities. Their visions illustrate that a deeper understanding of the localized and nationhood contexts of Indigenous sovereignty over education is missing and needed in the ongoing movement towards educational sovereignty. Keywords: Indigenous sovereignty; Indigenous education; culturally sustaining and revitalizing pedagogies

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Muñoz, Joaquin. „Indigenous Knowledge, Young Adult Literature, and Teacher Education“. Study & Scrutiny: Research on Young Adult Literature 6, Nr. 2 (24.06.2024): 110–35. http://dx.doi.org/10.15763/issn.2376-5275.2024.6.2.110-135.

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This paper explores how Indigenous Young Adult Literature (IYAL), offers teacher candidates (TCs) spaces for examining crucial ideas regarding Indigenous knowledge and worldviews. Using IYAL as a pedagogical approach with TCs in education programs is one step toward developing anti-oppressive education practices that work to understand marginalized peoples while also enacting pedagogies “that work against the privileging of certain groups, the normalizing of certain identities, and that make visible these processes” (Kumashiro, 2000, p. 35). By incorporating Indigenous knowledge as story (Rice, 2020), IYAL can be a tool for developing nuanced understandings of Indigenous youth, Indigenous Peoples and communities. Supporting TCs to better attend to the needs of Indigenous youth through IYAL allows for exploring the complexity of youth, identity, and culture of Indigenous Peoples. IYAL can feed the spirits of Indigenous youth in schools, a place that has historically been hostile, violent, and deadly to them. This paper explores how IYAL can further support non-Indigenous teacher candidates to develop better understandings of Indigeneity at large.

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Beeman, Christopher. „Autochthonous Education“. Encounters in Theory and History of Education 13 (10.11.2012): 27–40. http://dx.doi.org/10.24908/eoe-ese-rse.v13i0.4473.

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Reference is commonly made to the failure of Aboriginal students in schools of the modern West. Another perspective suggests that Aboriginal students are being failed by schools. But neither perspective considers that this circumstance, however described, might highlight what is wrong with schools, in general, and might offer possibilities of change, not only for the benefit of Aboriginal and Indigenous students, but for all students. By refocusing from Aboriginal to Indigenous, this paper proposes educational approaches that bridge culture and cross the human/more-than-human divide.

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Hansen, John. „Cree Elders’ Perspectives on Land-Based Education: A Case Study“. Brock Education Journal 28, Nr. 1 (10.12.2018): 74–91. http://dx.doi.org/10.26522/brocked.v28i1.783.

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This study deals with the notion that Indigenous peoples are concerned with preserving their communities, nations, cultural values, and educational traditions. Indigenous peoples have a land-based education system that emerges out of their own worldviews and perspectives, which need to be applied to research concerning Indigenous cultures. This work explores Indigenous land-based education through the perspectives of Cree Elders of Northern, Manitoba. Six Cree Elders were interviewed to explore the ideas and practices of land-based education. The article engages discussion of Indigenous land-based education stemming from Elders’ teachings of Indigenous knowledge, cultural values, identity, and vision. Informed by Cree Elders, this qualitative study articulates an Indigenous interpretation of land-based education. Research findings demonstrate that Indigenous land-based education can be used to promote well-being among Indigenous peoples in Canada. While the study is based on the Cree experience in Northern Manitoba, its message is significant to many other Indigenous and non-Indigenous communities. Drawing on the Elders’ teachings, policy recommendations are generated for advancing Indigenous land-based education

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Barajas-López, Filiberto, und Megan Bang. „Indigenous Making and Sharing: Claywork in an Indigenous STEAM Program“. Equity & Excellence in Education 51, Nr. 1 (02.01.2018): 7–20. http://dx.doi.org/10.1080/10665684.2018.1437847.

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Selby *, Jane. „Working divides between indigenous and non-indigenous: disruptions of identity“. International Journal of Qualitative Studies in Education 17, Nr. 1 (Januar 2004): 150–64. http://dx.doi.org/10.1080/0951839032000150284.

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Lee, Vanessa, Leanne Coombe, Ray Mahoney, Craig Allen und Priscilla Robinson. „Incorporating Indigenous and Non-Indigenous Worldviews Through Innovative Text Analysis: An Evaluation of Indigenous Public Health Curricula“. International Journal of Qualitative Methods 17, Nr. 1 (01.12.2018): 160940691881937. http://dx.doi.org/10.1177/1609406918819377.

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In Australia, graduates of Master of Public Health (MPH) programs are expected to achieve a set of core competencies, designed to ensure they will be culturally safe practitioners when working with Indigenous communities. This study reviewed a sample of MPH programs to determine the level of integration that has been achieved since these core competencies were developed. In this article, we will focus on the innovative data analysis process used for the reviews. The reviews were undertaken by a national network of leading academics in Indigenous public health, including those from both Indigenous and non-Indigenous backgrounds. As each review team consisted of different members from the network, there was a need to ensure consistency in the data analysis process across all the reviews. The researchers chose to use the Leximancer V4 qualitative software data analysis tool to enhance the validity of the study outcomes. One of the limitations found using this approach was that the Indigenous voice was underrepresented in the output from the software tool; hence, a manual thematic analysis was subsequently applied to the discussion threads, to identify themes within the findings. By combining the conceptual and thematic analysis, the research team was able to bridge the gap created by the weaknesses of the two data analysis methods and incorporate both the Indigenous and non-Indigenous worldviews to the interpretation of the findings, while maintaining consistency throughout the review process.

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Brooks, Spirit Dine'tah. „Including Community and Family in Indigenous Special Education: A Book Review of School –Parent Collaborations in Indigenous Communities: Providing Services for Children with Disabilities“. Journal of Family Diversity in Education 1, Nr. 2 (25.11.2014): 129–32. http://dx.doi.org/10.53956/jfde.2014.36.

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Globally, Indigenous communities face roadblocks that hinder their success in educational settings. These roadblocks include poverty, lack of social supports, limited access to education, and a high risk for health problems. Indigenous students with special needs face even greater challenges. School –Parent Collaborations in Indigenous Communities: Providing Services for Children with Disabilities provides a comprehensive overview of the context of disability within indigenous experience. The study comprehensively examines the uniqueness of indigenous communities on a global scale, psychological models of reactions to disability, the benefit of multidisciplinary teams in working with schools and families, factors affecting collaboration between indigenous parents of children with disabilities and school professionals, and core values of indigenously attuned collaboration. Manor-Binyamini discusses her pilot study conducted among the Bedouins of Southern Israel to illustrate the ways that special education teachers and personnel engage Bedouin parents in interventions for their children. Rather than focusing solely on cultural sensitivity as a guiding force, the model Manor-Binyamini advocates, “Knowledge in Action” calls for special educators and professionals to be cultural mediators between family and schools. The model has the potential to impact the ways in which special educators work with indigenous communities globally and locally to improve the health and well-being of indigenous students with special needs.

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