Article scientifique
This critical essay examines the place of educational discourse in contemporary anthropology. I address the growing influ- ence of "cultural studies" frameworks in anthropology-especially in research on popular culture, media, and identity- and the corresponding neglect of specifically educational discourses and practices, in and out of schools. To illustrate, I briefly examine recent research by four noted cultural anthropologists who mention the effects of schools at their field sites but pay insufficient attention to complex educational discourses and practices. Then I address the reasons why most con- temporary anthropologists outside the subfield of "anthropology of education" ignore or downplay the role of modem schools in structuring identities and power relations, both locally and globally. I end with a programmatic synthesis: to rec- ognize and account for the continuing power of schools in most contemporary ethnographic sites, even as we broaden our vision of "education" and extend our analytic tools well beyond schools. This resituating of educational discourse in an- thropology might accomplish two important things. First, it could arrest the trend toward subfield specialization and pro- vide a more unifying research program. Second, it would promote anthropology's renewed engagement with some of the most pressing problems of democracy and public policy, fostering an organic link between our multiple roles as teachers, researchers, and institutional actors.
Bradley A. Levinson
Article scientifique
Many of the problems that First Nations’ peoples in Canada encounter with formal schooling can be traced to the structure of our educational institutions. Among other things, this structure reflects a disrespect for and lack of trust in indigenous peoples in the relationships that it sustains between the federal government and First Nations’ peoples, between schools and communities and between educators and students. This paper describes these relationships and suggests possible changes, including adjustments in hierarchy, divisions of space and time, and student assessment La plupart des problèmes auquels le peuple des Premières Nations font face avec le système scolaire trouvent leur origine dans la structure de nos institutions éducatives. Cette structure reflète, dans le type de relations entretenues entre le gouvernement fédéral et le peuple des Premières Nations, un certain manque de respect entre les écoles et leur communauté, et entre les éducateurs et les étudiants. Elle reflète aussi un certain manque de confiance vis-à-vis de la population indigène. Dans cet article nous décrirons ces relations et proposerons certains changements, y compris des ajustements dans la hiérarchie, dans les divisions spatio-temporelles et dans l’évaluation des étudiants.
James Ryan
Article scientifique
The Government of Nunavut and the Nunavut Land Claims Agreement organizations have been making a lot of effort to integrate Inuit qaujimajatuqangit (IQ) into their operations, institutional structures, and policies since the creation of the territory in 1999. This paper describes some of the ways in which IQ has been integrated into the operations, structures, and policies of Nunavut since 1999. It also proposes a broader discussion about the impacts of Western bureaucratic institutions on IQ, and highlights that IQ also impacts Nunavut operations and institutions. In this paper, I argue that IQ is not so much a practice of resistance to the colonial order, as some have suggested, but rather a way for Inuit to assume control of these structures to adapt them to their own use. Although IQ has still relatively limited influence, it has the potential, in the long run, to reshape Nunavut institutions and make them more representative of Inuit culture. Cet article décrit comment le gouvernement du Nunavut et les organisations nées de l’Accord sur les revendications territoriales du Nunavut tentent d’intégrer l’ Inuit qaujimajatuqangit (IQ) dans leurs opérations, leurs structures et leurs politiques depuis la création du territoire en 1999. Il propose aussi une discussion plus large sur les impacts des institutions bureaucratiques occidentales sur l’IQ et souligne le fait que l’IQ influence également les opérations et les institutions du Nunavut. Dans cet article, je propose de repenser l’IQ non pas comme une résistance aux institutions coloniales, comme il a été suggéré, mais plutôt comme un moyen pour les Inuit de s’approprier ces structures en les adapter à leurs usages. Même si l’IQ joue encore un rôle relativement limité, il a le potentiel, à long terme, de transformer les institutions du Nunavut pour qu’elles soient plus représentatives de la culture des Inuit.
Francis Lévesque
Chapitre
Marie Salaün
Livre
El libro que presentamos ofrece estudios realizados en Argentina, Brasil, Colombia, Paraguay y México, en él se ha logrado reunir once estudios de caso que vienen a confirmar el conjunto de tesis y principios arriba señalados. Realizadas en contextos muy diferentes y hasta contrastantes, cada investigación contribuye a demostrar la existencia integrada de lo biológico y lo cultural, como una totalidad que es espacial y temporalmente ubicable, un ‘holón’, en el sentido en el que fue definido por Koestler (1972), como un conjunto o sistema que es autónomo y que posee la capacidad de autorregularse.
Narciso Barrera-Bassols; Nicolas Floriani
Mémoire
Le savoir réfère à un ensemble d'éléments que la personne intègre pour interpréter le monde et pour agir au sein de celui-ci (Barth 1995 : 66, 2002 : 1). Chaque système de savoirs est basé sur des principes et des valeurs qui sont au fondement d'un complexe culturel particulier. Dans le cadre de ce mémoire, je ne prétends aucunement définir le savoir atikamekw, mais je tente plutôt de présenter quelques facettes - certains principes et codes éthiques locaux - qui agissent sur les modes d'acquisition et de transmission des savoirs liés à l'univers forestier atikamekw. Ce mémoire est le résultat d'un séjour de terrain à Manawan en 2009 et de mes expériences et de mon intégration au sein des réseaux sociaux locaux. Les rapports d'échanges entretenus, les formes d'autorité socialement reconnues, les contextes et les modes de diffusion des savoirs sont tous des aspects inhérents à la connaissance et un pas aussi à la reconnaissance des processus de la production comme de la reproduction des systèmes de savoirs locaux. Ils sont en même temps ce sur quoi s'appuient les structures et les conceptions locales liées au pouvoir et au politique. Knowledge refers to a set of elements that a person uses to interpret the world and act within it (Barth 1995: 66, 2002: 1). Each system of knowledge is based on principles and values that underlie a particular cultural complex. In this thesis, I do not claim to define the Atikamekw knowledge system; however, I attempt to present some facets - certain principals and local codes of ethic - acting on the acquisition and transmission modes of knowledge related to the Atikamekw forest world, that I have taken into account through my experiences and integration into the local social network in Manawan in 2009. Maintaining trade relationships, socially recognized forms of authority, and the contexts and modes of knowledge dissemination, are all aspects inherent to the understanding and recognition of local knowledge production and reproduction processes. These aspects also form the base for local structures and concepts related to power and politics. El saber refiere a un conjunto de elementos que incluye a la persona en cuanto a su capacidad de interpretar y actuar en el mundo (Barth 1995: 66, 2002: 1). Cada sistema de conocimiento se basa en principios y valores de un complejo cultural. En esta tesis, no pretendo définir el conocimiento atikamekw, pero si intento presentar algunos aspectos - los principios éticos definidos localmente - que actùan sobre los modos de adquisiciôn y transmisiôn de conocimiento relacionados con el universo forestal atikamekw que he tornado en cuenta a partir de mi experiencia durante mi integraciôn en las redes sociales locales en Manawan en 2009. Las redes de intercambio, las formas de autoridad socialmente reconocida, los contextos y los modos de difusiôn del conocimiento, son aspectos inhérentes al reconocimiento de los procesos de producciôn y de reproducciôn del sistema de conocimientos locales. Asi mismo, estos aspectos son la base de las estructuras y las concepciones locales relacionados al poder y la politica.
Benoit Éthier
Article scientifique
While Indigenous faculty in higher education establish and expand ”spaces” for students to engage in discussions around Indigenous knowledge(s) and research, little systematic work has been done on expanding these conversations outside of local institutions, in spite of sometimes extensive interaction between Indigenous scholars in research and governance practices. In this paper we describe four international, virtual exchanges between Alaska and Aotearoa among students enrolled in the University of Alaska’s courses "Documenting Indigenous Knowledge" and "Communication in Cross-Cultural Classrooms," and Victoria University of Wellington's “Science and Indigenous Knowledge." We describe our design and architecture of the collaborative digital spaces, highlighting aspects that facilitated the engagement and learning of our students, and challenges. We describe the key impacts of the initiative through selected student commentary from students’ online forum posts and evaluations. Exchanges produced diverse outcomes for students, but three aspects that motivate us to continue the initiative are that virtual exchanges across international Indigenous spaces convey a critical sense of place, in local and global senses; (re-)orient students in terms of Indigenous identities; and cause students to reflect on their current and future roles in shaping spaces that promote Indigenous safety, participation and emancipation.
Beth Leonard; Ocean Mercier
Article scientifique
This article examines the ways in which settler colonialism shapes place in thesocial studies curriculum, producing understandings of land and citizenship ineducational settings. To do this, the author uses the emergent framework of landeducation to move forward the important projects of place-based education,especially its potential for centering indigeneity and confronting educationalforms of settler colonialism in environmental education. To emphasize howplace-based education can intersect with land education, the author outlines howa concept of place, informed by Indigenous knowledge, renders settlercolonialism visible. The author then describes how current models of place-based education differ from land education in a number of ways. Finally, using aland education approach, the author demonstrates how schooling, through socialstudies curriculum, transmits a settler colonial land ethic that must be madeexplicit in order to decolonize settler colonial relations attached to current peda-gogical models of place. The author insists land education–like environmentaleducation–must take place across the curriculum (k-16). However, land educa-tion implies a commitment to begin to understand the process of decolonizationthat takes seriously the centrality of settler colonialism.
Dolores Calderon
Article scientifique
Alaska Native peoples and other Indigenous peoples must relearn their languages as part of relearning to live close to nature in their own place. The links between traditional Yupiaq teaching stories and scientific concepts are discussed in relation to Indigenous world views, which are more relevant to environmental understanding than Eurocentric ones. (SV)
Angayuqaq Oscar Kawagley
Chapitre
Celia Haig-Brown; Jonh Hodson