A narrative inquiry into familial and school curriculum making: attending to multiple worlds of Aboriginal youth and families

In this paper we draw upon a narrative inquiry alongside urban Aboriginal youth and their families in western Canada; the overall goal of our inquiry was to understand their educational and schooling experiences. Shifting our focus from schools as the only place where curriculum is made, we draw on the conceptualization of children, youth, and families as also engaged as curriculum makers in homes and in communities and in the in-between places of homes and schools. In this paper we explore the multiple curriculum-making worlds of Lane and Donovan, two Aboriginal youth. As part of understanding the multiple worlds and relationships between, and intersections of, multiple worlds, we draw on Lugones' concept of world traveling. We contemplate the importance of understanding lives over time, in geographic places, and social contexts. We wonder how the worlds youth inhabit are shaped by institutional, social, political, and institutional stories, and how these larger narratives shape the ways in which we attend to the lives of youth.     

当代台湾的“原住民”与民族问题

当代台湾少数民族和民族问题 ,是大陆民族学界亟须深入研究的课题。本文以 2 0世纪 80年代初开始的台湾少数民族“正名”运动为切入点 ,分析了台湾少数民族经济社会生活的现状和问题 ,就台湾少数民族的政治诉求及其表现在民族问题话语中的误区进行了探讨 ,揭露了“台独”势力利用“原住民”问题分裂祖国的图谋 ,认为台湾一些人对所谓“南岛民族”的炒作实质上就是要宣扬服务于“台独”目标的“泛南岛民族主义”。     

本土管理研究的哲学基础思考——对李平、李鑫的一些观点的讨论

针对近来不少学者围绕本土管理研究与中国传统哲学的关系进行的讨论,对一些学者的观点提出了商榷意见:认为李平没有充分考虑西方哲学20世纪后的后现代转向及其对管理学研究带来的重大影响;同时也不赞同李平提出的中国传统文化根基在道家、而非儒家的观点;传统的道家、儒家各有所长,对于本土管理研究来说更重要的是对二者加以融合,而非区分.此外,李鑫关于“中庸”的讨论也值得商榷,中庸的本质应该在于“诚”,而非像李鑫所描述的那样.     

文化心理学与本土心理学的辨析

本土心理学与文化心理学是20世纪中后期兴起的两种心理学研究取向,二者在很多地方类同或相似,如都反叛主流心理学,都注重心理和行为的文化差异性与特殊性,都强调主位研究、同文化研究和生态学研究等方法与策略。但二者在研究对象、内容与范围、研究的根本目的、基本假设和方法论等方面也有不同之处。基于二者的类似之处以及“本土”或“本土化”易引起误解和其内涵不明确、不确定等原因,应把它们整合在一起,都采用文化心理学这一概念较为合适。     

Dynamique de l’éducation bilingue interculturelle dans l'Amazonie brésilienne

In Brazil – and more largely in Latin America – the fight of the indigenous movements for the demarcation of their territory and the installation of an intercultural school education contributed to the constitutional changes of the years 1980–1990 which led these States to regard themselves from then on as pluricultural and multiethnic nations and to recognize collective rights specific to native people and tribes living on their territory. The author analyzes the advent and the development of this intercultural bilingual education in two border regions of the State of Amazonas (Alto Solimões and Alto Rio Negro) near the populations Ticuna, Baniwa and Tukano during the years 1990 and 2000. He shows in particular how the indigenous school, an assimilationist instrument for the Occidental and Christian culture until the 1980s, has been transformed by supporting the reappropriation of the traditional knowledge; meanwhile this school has opened itself to ‘Western’ knowledge in order to make it possible for the younger generation to acquire the ability to go towards evolution.     

Indigenous worldviews in intercultural education: teachers’ construction of interculturalism in a bilingual Quechua–Spanish program

This paper examines teachers’ implementation of a bilingual intercultural education (BIE) program in Peru. This program is inspired by global policies that promote cultural pluralism and educational access to marginalized indigenous populations. Broadly addressed in policy in Andean countries, interculturalism in Peru has remained a core educational principle with a neglected pedagogy. The lack of preparation of BIE teachers in intercultural pedagogy has both forced and allowed them intuitively to make sense of interculturalism in practice. Based on an ethnographic study of BIE teachers, this paper discusses teachers’ interpretations of interculturalism and of indigenous culture. The study aims to inform educators and policy‐makers concerned with interculturalism about the challenges and possibilities of a pedagogy that affirms diversity and advocates quality education for all.

Este artículo examina la implementación del programa de educación bilingüe intercultural (EBI) en el Perú. EBI se inspira en políticas globales que promueven el pluralismo cultural y el acceso educativo de las poblaciones indígenas marginadas. Siendo parte de la pólitica nacional de distintos países andinos, la interculturalidad en el Perú se ha mantenido como principio educativo con una pedagogía negada. La falta de preparación profesional de los maestros en pedagogía intercultural ha forzado y a la vez permitido una interpretación intuitiva de EBI en la práctica. Basado en un estudio etnográfico de maestros EBI, este artículo analiza las interpretaciones de los maestros sobre interculturalidad y la cultural indígena. Este estudio intenta informar a educadores y políticos interesados en la interculturalidad, sobre los retos y las posibilidades de una pedagogía que afirma la diversidad y que promueve una educación de calidad para todos.     

To what extent are the indigenous women of Jharkhand,India living in disadvantageous conditions: findings from India's National Family Health Survey 1

Indigenous populations are the most marginalized and vulnerable communities in India, constituting 8.2% of India's total population, four times larger than the total population of Australia. The state of Jharkhand accounts for 27.7% of the total indigenous population of India. This paper compares the health and socio-economic and demographic indicators among indigenous and non-indigenous women in Jharkhand in terms of ‘disadvantage ratio’, by exploring the data of 1614 ever-married women (women who are currently married or who have been married at some point in their lives) from India's second National Family Health Survey (NFHS-2), conducted during 1998–99. The study revealed that the indigenous women of Jharkhand were highly disadvantaged in terms of socio-demographic, family planning, and important aspects of maternal health and nutrition compared to non-indigenous women. They were not only disadvantaged within the state in different parameters, but also across the indigenous female population of India as a whole. The findings call for urgent implementation of special health care strategies for reducing health and socio-economic/demographic disparities among the indigenous population of Jharkhand. ¹This paper was presented at the PAA Annual Meeting, Detroit, Michigan, USA during April 29–May 2. This paper is part of the thematic cluster Global Health Beyond 2015 - more papers from this cluster can be found at http://www.globalhealthaction.netView all notes     

Heritage practices,indigenismo, and coloniality: studying-up into racism in contemporary Mexico

ABSTRACT

Based on two years of ethnographic fieldwork traveling with three ‘artesanos’ (mask-makers) from rural Michoacan and ‘studying up’ as they circulated through fairs and folk art competitions across Mexico, this paper describes how indigenous artists in rural Michoacan are routinely incentivized and sometimes cudgeled within majoritarian institutions of art in Mexico to enact self-racializing stereotypes and stigmatized indigenous identities and to produce and showcase the so called traditional works and performances that conform to static and primitivist stereotypes. At play here is the interlinked legacy and persistence of paternalism, indigenismo, nationalism, and primitivism. These logics continue to play out in reconstituted terms beyond or after the legal, political, and official embrace of pluriculturalism and the multiethnic community in Mexico. The embedded ethnographic vignette and the analysis that follows suggests how a strategy of ‘studying-up’ into coloniality furthers the delinking program. In line with the strategy of delinking, the ethnographic and conceptual work in this article proceeds by decentring or provincializing a set of dichotomous or binary oppositions that are commonly expressed and articulated within the Mexican heritage field, which would oppose indigenous tradition and culture against urban and mestizo modernity, civilization, and culture. The analysis diverges from a common or dominant approach to delinking in one crucial way – it does not engage in ‘borderthinking’ by looking towards the margins; it does not counterpose subaltern indigenous knowledge with privileged occidental knowledge. Instead, presenting an analysis that ‘studies up’, the paper applies the tools of decolonial theory and method and critical theory to analyse and interrogate elite Mexican patrimonial institutions and culture, which in fact epitomize coloniality and engender indigenous vulnerability. The article concludes by discussing the value and the potential pitfalls of this approach, in order to further the decolonizing project from within the space of cultural studies.     

Moral education as intercultural moral education

In a diverse country such as Peru, moral education should reflect social, cultural, political and spiritual dilemmas of both indigenous and non-indigenous peoples and their communities. To promote understanding and respect amongst people from different sociocultural backgrounds, moral education should encourage a dialogue between indigenous values and mainstream hegemonic values. In this article, we argue for the need to conceptualise moral education as intercultural. Against a common view that portraits indigenous people as incommensurable, that is, as trapped in their own radically different moral perspective, our own research in Shipibo-Konibo and Asháninka communities show that indigenous people display a moral point of view when analysing cultural traditions and practices. This moral point of view appears intertwined with their cultural values and ethnic identities and allows intercultural dialogue. In this vein, we argue for the need to incorporate intercultural moral conflicts and dilemmas into moral education to promote understanding and respect for others.     

State,profession, and religion: Reflecting on spirituality and indigenous social work in China in the Yushu Earthquake Relief

ABSTRACT

On April 14, 2010, a massive earthquake measuring 7.1M_s struck the Yushu Tibetan Autonomous Prefecture, Qinghai Province, China. Its scale notwithstanding, it has received much less national and international attention than the also immense Wenchun quake of 2008 in Sichun Province. This field report discusses the contribution of religion and spirituality in postdisaster relief in Yushu. It also calls for critical reflection on the issue of homogenization in the discussion of indigenous social work in China, and perhaps in other multiethnic countries in the world.