Bilingual-intercultural education for indigenous children: the case of Mexico in an era of globalization and uprisings

The past 25 years have brought upheaval to the indigenous people of Mexico due to two opposing forces: modernization and globalization, on the one hand, and indigenous uprisings on the other. Suddenly, the topic of indigenous languages and education was brought into official discussions at the national level. This paper examines the tensions that emerge between the political discourses which emanate from within the indigenous communities and from the national government, and the actual implementation of educational policy models. The political–educational discourse shifted from Spanishization [castellanización], assimilation, and integration to bilingualism, interculturalism, and participation. We demonstrate that this shift was not a smooth transition, but rather an abrupt change that occurred in the early 1990s. Further, despite the shift to new discourses that respected indigenous languages and cultures, institutional factors have not been altered sufficiently to improve the conditions of indigenous education or their well-being in Mexico. Thus, ultimately, the new discourse of bilingualism and interculturalism in education serves to obfuscate the socio-political-economic work that must be done to truly allow the indigenous people to participate in the nation’s political life.     

The United Nations Convention on the Rights of the Child and Canadian implementation efforts for indigenous children and youth

Since playing the role of co-host at the 1990 World Summit for Children in New York, Canada has promoted the adoption of the United Nations’ Convention on the Rights of the Child at home and abroad. What impact has this unprecedented international human rights document had on Canadian First Nations, Inuit and other Aboriginal groups? This paper looks at Canada's implementation of this UN Convention, and specifically at Canadian initiatives for indigenous children and youth. The Indian Act, upon which the Canadian government has based its control over Aboriginals since 1876, is explained. Five national organizations representing various Aboriginal perspectives have reviewed the federal government's efforts to honour the World Summit's‘First Call for Children,’ and the emergent issues for at-risk children's programming on- and off-reserve are reviewed. The‘best interests of the child’ ideology that has guided the developed world's notions of children's rights has evolved in a cultural and value-laden context that must now be left for indigenous social scientists, children and youth around the globe to decide for themselves.     

黄文山文化学与文化观述论

黄文山是较早倡导文化学和从事文化学研究的学者 ,他早年信仰无政府主义 ,后改奉国民党正统意识形态 ,成为倡导中国本位文化建设的代表人物之一。黄文山取文化学的立场 ,以文化学理论作为研究的方法论 ,来探讨中国文化改造的问题。他的文化观的转变 ,充分显示了文化学的理论对其文化思想的影响 ,作为一个典型的个案 ,反映了近代思想与学术的密切关系     

洋务运动时期电报技术引进中的本土知识整合

国际技术转移中有关技术引进方本身的知识,可称之为本土知识。洋务运动时期电报技术引进中,电报技术的倡办者们对本土知识进行了充分的获得与整合。这集中体现在使用中文进行收、发报和电报线路敷设工程中长木飞线与地线的应用方面。本土知识的获得与整合是洋务运动时期电报技术取得较好成功的关键之一。     

In search of a decolonised military: Māori cultural learning experiences in the New Zealand Defence Force

Māori people contribute significantly to the New Zealand Defence Force. Māori indigenous knowledge, however, did not feature in military curricula until recently. It was a common expectation that Māori personnel would conform to the dominant Western worldview, which often meant sacrificing indigenous identity. The introduction of the Service bicultural policies has paved the way for significant change in military education practices in the twenty-first century. This paper showcases the Māori cultural learning experiences of 34 members from the New Zealand Defence Force as they reflect on their experiences within the contemporary context of a military education and training environment, and the broader context of a decolonising society. This study argues that the inclusion of indigenous knowledge systems in military curricula improves the learning experiences of all members. Themes relating to individual development and improved organisational morale emerged that were found to be directly or indirectly attributed to the inclusion of Māori cultural training. The study is grounded in a multicultural military organisation, operating within a nation seeking to establish a bicultural co-equal partnership between Māori, the tangata whenua, original inhabitants, and non-Māori, the kaiwhakanoho whenua, or settler population, of New Zealand.     

本土性生态知识对水资源利用与维护的价值

生息在中国西部的侗族、苗族、藏族、撒拉族、回族和蒙古族,其传统生计能做到对水资源维护与利用的完美结合。在“复原”这些民族传统生计的基础上,不难发现他们对水资源的维护与利用可以为今天的水资源管理提供诸多的启示,只要能做到认真发掘和利用各民族传统文化中的生态智慧与技能,使之与现代科技接轨,并加以推广,那么水资源匮乏的困境可望得到缓解,最终实现对水资源高效利用与精心维护的完美兼顾。用     

新心性心理学：中国本土心理学的理论创新

新心性心理学是中国本土心理学理论创新的典范,它根植于中国传统文化,又突破中国传统文化,它以全新的视角、哲学的高度对心理学进行了全新的诠释,在文化的框架下用心理文化、心理生活和心理环境对心理学理论进行了文化的创新,突破了主客二分的思维方式,将人看作是主客一体的、自觉生成的、与环境共生的个体。这一理论创新将为中国本土心理学...     

关于社会学研究本土化的若干问题的思考

社会学研究本土化运动自开展伊始,就面临着许多问题的困扰。关于其合法性、面临的挑战、本土化的层次、本土化的误区、本土化运动开展的策略等问题,是每一个欲图从事社会学研究本土化的学者所必须面对和解决的。应该从学理的角度,对这些问题逐一进行梳理。     

'It becomes almost an act of defiance’: indigenous Australian transformational resistance as a driver of academic achievement

Indigenous Australian underrepresentation in higher education remains a topical issue for social scientists, educationalists and policymakers alike, with the concept of indigenous academic success highly contested. This article is based on findings of a doctoral study investigating the drivers of indigenous Australian academic success in a large, public, research-intensive and metropolitan Australian university. It draws on the concept of transformational resistance to illuminate the forms that indigenous resistance takes and how identities of resistance performed by indigenous students complicate and speak to the students’ notions of academic success. By drawing on ethnographic data, this article demonstrates how indigenous academic success is fuelled by the idea of resistance to the Western dominance, where resistance becomes the very cornerstone of indigenous achievement.     

Health and living conditions of Samis compared with other citizens based on representative surveys in three Swedish regions

This is the first general health survey of Samis compared with other Swedes to be based on randomised samples. In three regions, Samis were compared with respondents to the Public Health Investigation (n = 613 Samis and 6,309 respondents). Samis were also compared as to gender and membership in reindeer‐herding Sami villages (SVs). The survey shows that Samis of today have better education, work situation and health, and a healthier lifestyle than other Swedish citizens living in the same regions. There are, however, great differences among the Samis themselves. Members of SVs have weaker finances, and they report having less societal trust and worse health than non‐members do. Male members have lower education, are less involved in social activities and report worse overall health, but do not have a higher incidence of psychiatric problems, than other Samis. Samis, in general, have similar or better health and social situation than non‐Samis, but male SV‐members face greater problems and higher risks than other Samis. Key Practitioner Message: ? Health and welfare authorities in cooperation with the Sami parliament and the Sami villages should develop special strategies to assist the herding communities in culturally sensitive ways.