Native education specifically focuses on teaching original knowledge, models, methods and content in the formal or non-formal education system. The increased recognition and use of indigenous educational methods can be the answer to the erosion and loss of indigenous knowledge through the process of colonialism, globalization, and modernity. Indigenous peoples can "reclaim and revalue their language and [tradition], and thus, improve the success of the education of native students", thus ensuring their survival as a culture.
Increasingly, there is a global shift towards the recognition and understanding of indigenous education models as a viable and legitimate form of education. There are many different education systems around the world, some of which are more dominant and widely accepted. However, members of indigenous peoples celebrate the diversity in learning and see this global support to teach traditional forms of knowledge as a success. The indigenous ways of knowing, learning, teaching, teaching, and training have been seen by many postmodern scholars as important to ensure that students and teachers, both indigenous and non-native, can benefit from education in a culturally sensitive manner that utilizes, utilize, promote, and raise awareness of indigenous traditions, beyond the Western standard curriculum in reading, writing, and arithmetic.
Video Indigenous education
The cultural context of indigenous learning in America
More and more scientific literature has illustrated the way of indigenous learning, across cultures and countries. Learning in indigenous communities is a process involving all members of the community.
The learning styles that children use in their native schools are the same thing that happens in the context of their community. These indigenous learning styles often include: observation, imitation, narrative/story use, collaboration, and cooperation, as seen among American Indian, Alaska Native and Latin American societies. This is a direct approach that emphasizes direct experience and learning through inclusion. Children feel that they are important members of the community, and they are encouraged to participate in meaningful ways by community members. Children often effectively learn skills through this system, without being taught explicitly or formally. This differs from Western learning styles, which tend to include methods such as explicit instruction in which authority figures direct the attention of the learner, and test/question. Creating an educational environment for indigenous children consistent with education, rather than education following a traditional Western format, allows a child to retain knowledge more easily, as they learn in a manner that is encouraged from childhood in their family and society.
Class structure
The structure of the Native American classroom that reflects indigenous peoples' organizations eliminates the distinction between society and class and makes it easier for students to relate to the material. Effective classrooms modeled from the social structure of indigenous peoples are usually focused on group or cooperative learning that provides an inclusive environment. A key factor for successful indigenous education practice is teacher-student relationships. Classrooms are socially constructed in a way that teachers share classroom control with students. Rather than taking an authoritative role, teachers are viewed as student co-learners, and they maintain a balance between personal warmth and demand for academic achievement. For example, in the Mazahua native community in Mexico, teachers have been observed to let their students move freely about the classroom while working to consult with other students, as well as using their instructors for occasional guidance.
Teachers in the native classroom in Yup'ik community in Alaska rely on group work, encouraging students to pay attention to each other as a way to learn, and to avoid students who are chosen for praise, criticism, or recitation. Praise, by Western standards, was minimal in the indigenous classroom, and when it was given it to the business, not to provide the correct answer to a question. The class discourse in the indigenous classroom is an example of how teachers share control with students. Observations in the Yup'ik and Mazahua communities show that indigenous teachers tend not to ask for answers from a student, but encourage all students to participate in classroom discourse. In the direct question the Yup'ik class is brought to the group as a whole, and speech control is not the sole responsibility of the teacher. The classrooms in indigenous communities that incorporate native learning methods utilize open-ended questions, inductive/analytical reasoning, and student participation and verbalization, in group settings.
Escuela Unitaria (Single-room teacher )
Escuela Unitaria is a one-room single-school style teacher used in some rural communities, which utilizes a common way of learning in some indigenous communities or indigenous heritage in America. This school serves up to six classes in one classroom with smaller groups (divided by grade level) in the classroom. Community involvement is highly implemented in school management. Learning activities are not only in the classroom but also outside in the agricultural environment. Children are instructed on their own and the content involves rural community of students and family participation. The school is structured to meet cultural needs and match the resources available. This classroom setting allows a collaborative learning environment that includes teachers, students, and the community. The integration of cultural knowledge in the curriculum allows students to participate actively and have a voice in responsibility for classroom activities.
Maps Indigenous education
How to learn Native Americans
Active Participation
In many indigenous communities in America, children often begin to learn through their desire to become active participants in their communities. Through this, children feel joined as valued members when given the opportunity to contribute to social and cultural activities daily. For example, in a traditional village in YucatÃÆ'¡n, Mexico, it is very important to engage in adult activities to help children learn how to participate and contribute appropriately. Adults rarely force children to contribute; Instead, they provide children with varying degrees of independence in deciding what to do with their time. Children, therefore, tend to show that they want to be a productive member of society because they have become part of a social, collaborative culture that views daily work as something that everyone can take part and help.
The main model of learning is to incorporate children into activities in which they are expected to be active contributors. Various forms of activity can vary from momentary interactions to large social foundations and how they complement their community traditions. In the Maya Belize culture, four-year-old girls can work with their mothers while washing clothes in the river - rather than being given verbal instructions, they observe sharply, imitate their best abilities, and understand that their inclusion is very important to society. Rather than being separated and directed away from mature work, indigenous heritage children are expected to observe and wade.
Indigenous communities in America emphasize the ability of community members of all ages to be able to collaborate. In this environment, children not only learn how to participate with others, but also tend to show the desire to contribute as part of their community. The integration of younger and older children provides opportunities for different levels of observation, listening, and participation to occur [Rogoff et al. (2010)]. Immediately after or even during an activity, children are often seen to take upon themselves to participate in the same previous social and cultural activities that they observe and follow. By encouraging children's immersion in activities rather than specifically asking for their participation, children have the freedom to build their own knowledge with self-motivation to continue cultural practices with others.
Children in many Native American cultures actively participate and contribute to their community and family activities by observing and throwing in (links to LOPI pages) while informally learning to socialize and gaining a sense of responsibility among other skills. A mother reports that being an active participant in everyday activities gives children the opportunity to gain direction in learning and work that may not be provided by other environments. For example, the 15-year-old Josefina and his family owned a small restaurant in a Native community in Nocutzepo, Mexico where the whole family worked together to ensure the restaurant functioned smoothly. This includes everyone from grandmothers who tend to fire for cooking for Julia 5 years who contributed by bringing in a piece of firewood. Josefina is one of seven family members moving towards the family food stall. Through observation and listening, he learned that food stalls are the main source of family income. Overtime, Josefina takes her own decisions and takes over the food booth, thereby learning responsibility, cooperation, and commitment. No one instructs or asks him to help the family business, but he learns the hope and way of life of the community. An inclusive and eco-friendly environment of market settings encourages children to participate in everyday social practices and take the initiative to learn about their culture, facilitating communal collaboration.
Motivation
In Native American communities, the inclusion of children in communal activities motivates them to engage with their social world, helping them to develop a sense of belonging. Active participation involves children initiating and acting independently. Similarly, Learning by Watching and Coaching In (LOPI) supports informal learning that results in self-sovereignty. The combination of children's inclusion, independence development, and initiative for contribution are common elements identified in the Native American way of learning.
Education in Indigenous communities is primarily based on mutual involvement in which children are motivated to "go inside" in collective activities through the development of solidarity within the family, resulting in mutual ties. Learning is seen as a meaningful and productive work act, not as a separate activity. When asked to self-report on their individual contributions, indigenous Mexican children give emphasis to community rather than to individual roles. Their contributions emphasize collaboration and shared responsibility in society. A study was conducted with children who immigrated from indigenous communities in rural Mexico. Children are less likely to see activities that Western culture considers to be "work" to become a type of work. These children feel that activities such as caring for siblings, cooking, and helping to clean up are activities that help the family. When asked how they view participation in domestic work, children from two Mexican cities report that they are contributing because it is a shared responsibility of everyone in the family. They further reported that they wanted to go to work because helping and contributing enabled them to be more integrated into ongoing family and community activities. Many Mexican-born children also report proud of their contribution, while their families report the contribution of children rewarded by everyone involved.
Learning through collaborative work is often correlated with children's learning responsibilities. 2. Many children in Indigenous Yucatec families often try and are expected to help around their homes with household ventures. It is common to see children offer their help from their own wishes, such as Mari, an 18-month-old boy from an indigenous family watching his mother clean the furniture with designated leaf cleaning. Mari then pick it up yourself to take a leaf from the nearby bush and try to scrub the furniture as well. Although Mari does not use the right kind of leaf, by trying to help clean the furniture, she indicates that she wants to help in the household activities. Ms. Mari supports and encourages Mari's participation by creating an environment in which she is able to walk, even if not in a completely accurate way. Parents often offer guidance and support in Native American culture when children need it - because they believe it encourages children to be self-motivated and responsible.
Indigenous children in America tend to jump in and collaborate freely without being asked or instructed to do so. For example, P'urepecha's children whose mothers followed the more traditional indigenous way of life showed a much more independent collaboration while playing Chinese chess than middle-class children whose mothers were less involved in native American practices. Similarly, when the mothers of the Maya San Pedro community were instructed to make 3-D jigsaw puzzles with their children, mothers who practiced traditional indigenous cultures showed more cooperative engagement with their children than mothers with practices which is less traditional. These studies exemplify the idea that children from families who practice traditional Native American culture tend to show motivation to collaborate without instruction. Therefore, being in an environment where cooperation is emphasized, serves as an example for children in Native American communities to increase their own motivation and desire to contribute.
Assessment
In many indigenous communities in America, children depend on judgment to master a task. Assessment can include self-evaluation, as well as evaluation of external influences, such as parents, family members, or community members. Assessment involves the feedback given to learners from their support; this can be through acceptance, reward or correction. The purpose of assessment is to help learners as they actively participate in their activities. As they contribute to these activities, children continually evaluate their learning progress based on feedback from their support. With this feedback, children change their behavior in mastering their duties.
In Nocutzepo's relics community, there is feedback for learners by observing the results of their contributions and by observing whether their support is received or corrected. For example, a 5-year-old girl shaping and cooking tortillas with her mother, when the girl will create an irregular tortilla form her mother will focus her daughter on the aspect of her own formation. By doing this, the young girl will imitate her mother's movements and improve her own skills. The feedback provided by the mother helps the young girl evaluate her own work and improve it.
In traditional Chippewa culture, assessment and feedback are offered in various ways. Generally, Chippewa children are not given much praise for their contributions. Sometimes, parents offer an assessment through a gift given to the child. This award is given as feedback for a job well done, and comes in the form of toys carved from wood, grass dolls, or maple sugar. When children do not meet expectations, and fail in their contributions, Chippewa's parents make sure not to use ridicule as a valuation tool. The Chippewa also recognizes the harmful effects of exaggerated nagging for the child's learning process. Chippewa parents believe that scolding too many children will "make them worse," and restrain the child's ability to learn.
For the Chillihuani community in Peru, parents raise children in a way that allows them to grow up with values ​​such as responsibility and respect. These values ​​ultimately affect how children learn in this community. The parents of the Chillihuani community offer an assessment of their children through praise, even if the child's contribution is imperfect. In addition, feedback can come in the form of a given responsibility for a difficult task, with little supervision. This responsibility is an important aspect of the learning process for children in Chillihuani as it allows them to improve their skills. At the age of five, children are expected to shepherd sheep, alpaca and llamas with the help of an older sibling or an adult sibling. At the age of 8, children take on the responsibility of self-indulgence even in unfavorable weather conditions. Children are evaluated in terms of their ability to handle difficult tasks and then supplemented with work performed well by their parents. It supports the development of children's skill learning, and encourages their ongoing contributions.
Criticism of Western education model
As mentioned above, there has been a modern global shift towards recognizing the importance of indigenous education. One of the reasons for today's awareness is the rapid spread of Western educational models around the world. It began in the nineteenth century when Native Americans were forced into US boarding schools until today when volunteers built schools in remote villages, some were strong, and some might say blind, the belief that Western education or school is the only one- the only way to provide a "better life" for indigenous children. The film "Schooling the World: The White Man's Last Burden" discusses the problems of modern education and the destruction of unique cultures, indigenous cultures and individual identities. Shot in Ladakh's Buddhist culture in the northern Indian Himalayas, the film blends the Ladakhi's voice and comments from an anthropologist/ethnobotanist, National Geographical Explorer-in-Residence, and the architect of an educational program. In essence, the film examines the definition of wealth and poverty, in other words, knowledge and ignorance. Furthermore, it reveals the effects of attempting to institutionalize the global education system or central learning authority, which could ultimately destroy "sustainable traditional agricultural and ecological knowledge, in the breakup of extended families and communities, and in the devaluation of ancient spiritual traditions." Finally, the film encourages deeper intercultural dialogue, which shows that there is no way to learn. No two humans are alike because they develop in different circumstances, learning, and education.
Film director and editor Carol Black writes, "One of the most profound changes that occur when modern schools are introduced into traditional societies around the world is a radical change in the locus of power and control over the learning of children, families and society for more systems of authority centered. "Black goes on to explain that in many un-modernized societies, children learn in a variety of ways, including free games or interactions with many children, immersion in nature, and directly assisting adults with work and communal activities. "They learn through experience, experimentation, experimentation and error, with independent observations of nature and human behavior, and through sharing information, stories, songs, and rituals voluntarily." Most importantly, local elders and traditional knowledge systems are autonomous compared to strict Western educational models. Adults have little control over the children's "movement and choice of moments-to-moment". As soon as study is institutionalized, both individual freedom and respect for the wisdom of the elder are destroyed. "The family and the society are put aside... The teacher has control over the child, the school district has control over the teacher, the state has control over the district, and the more, the national standard system and funding creates national control over the state." When indigenous knowledge is viewed inferior to the standard school curriculum, emphasis is placed on individual success in a broader consumer culture than on the ability to survive in their own environment. Black concludes with the comment, "We assume that this central authority, because it is related to something that looks like a clear good - 'education' - itself must be fundamentally good, a kind of kind dictatorship of the intellect." From a Western perspective, centralized control over learning is natural and consistent with the principles of freedom and democracy; however, it is the same centralized system or method of discipline that does not take into account the individual, which ultimately characterizes the local culture.
Benefits
For indigenous learners and instructors, the inclusion of these methods into schools often enhances the effectiveness of education by providing education that embraces indigenous perspectives, experiences, languages ​​and customs, making it easier for children to transition into adulthood. For non-native students and teachers, such education often has the effect of increasing the awareness of individual and collective traditions around indigenous peoples and communities, thereby promoting greater respect and appreciation of cultural realities.
In terms of educational content, the inclusion of indigenous knowledge in the curriculum, teaching materials, and textbooks has almost the same effect on preparing students for the larger world as other educational systems, such as the Western model.
There are values ​​including Native knowledge and education in the public school system. Students from all backgrounds can benefit from exposure to Native education, as it can contribute to reducing racism in the classroom and enhancing the sense of community within diverse student groups. There are a number of sensitive issues about what can be taught (and by whom) that require responsible consideration by non-Indigenous teachers who value the importance of inserting a Native perspective into a standard public school. Concerns about the misuse of Native ways of knowing without acknowledging the suffering of the Indigenous people and "giving back" to them are legitimate. Since most educators are not indigenous, and since the Native perspectives can offer solutions to current and future social and ecological problems, it is important to refer to Indigenous educators and agencies to develop curriculum and teaching strategies while simultaneously encouraging activism on behalf of the Population Original. One way to bring an authentic Native experience into the classroom is to work with community elders. They can help facilitate the incorporation of authentic knowledge and experience into the classroom. Teachers should not shy away from bringing controversial subjects into the classroom. The history of Indigenous peoples should be explored and fully developed. There are many appropriate ways to do this, including the use of children's literature, the media, and discussions. Individuals are encouraged to reflect regularly on their teaching practices to become aware of the instruction areas that require an Indigenous perspective.
Education gap
Some indigenous peoples view education as an important tool for improving their situation by pursuing economic, social and cultural developments; it gives them individual empowerment and self-determination. Education is also a means to work; this is a way for socially marginalized people to lift themselves out of poverty. However, some educational systems and curricula lack the knowledge of how indigenous peoples learn, which causes the Education Gap for indigenous peoples. Factors for the Education Gap include lower school enrollment, poorer school performance, lower literacy rates, and higher drop out rates. Some schools teach indigenous children to be "socialized" and become national assets for society by assimilating, "Schooling is explicitly and implicitly a site of rejection of indigenous knowledge and language, has been used as a means to assimilate and integrate indigenous peoples into societies and identities 'national' at the expense of their adat identities and social practices ". Intercultural learning is an example of how to build bridges for education gaps.
Other factors that contribute to the Education Gap in Indigenous cultures are socio-economic losses, which include access to health care, employment, detention rates, and housing. According to the Australian Prime Minister's Government Department and Cabinet in their 2015 Closure Closure Report, the country is not on track to share the gap in reading, writing and numeracy achievements for Native students. The government reports that there has been no overhaul in reading and counting since 2008.
Importance
Indigenous knowledge is essential for modern environmental management in today's world. The environmental and land management strategies traditionally used by indigenous peoples have sustained relevance. Indigenous cultures usually live in certain bioregions for generations and have learned how to live there on an ongoing basis. In modern times, this ability often places original indigenous cultures in a unique position to understand the interconnections, needs, resources, and dangers of their bioregions. This is not true for indigenous cultures that have been eroded through colonialism or genocide or who have been displaced.
The promotion of traditional education methods and the inclusion of traditional knowledge also enabled them in Western and post-colonial societies to reevaluate the inherent hierarchy of knowledge systems. The original knowledge system was historically disparaged by Western educators; However, there is a current shift towards recognizing the value of these traditions. The inclusion of aspects of indigenous education requires us to recognize the existence of various forms of knowledge rather than one, standard, benchmark system.
A prime example of how methods and original content can be used to promote the above results is shown in higher education in Canada. Due to the particular focus of jurisdiction to increase academic success for Aboriginal students and promote multicultural values ​​in society, inclusion of original methods and content in education is often seen as an important duty and duty of government and education authorities.
Many scholars in the field assert that indigenous education and knowledge have "transformative powers" for indigenous peoples that can be used to encourage "empowerment and justice." The shift to recognizing indigenous education models as legitimate forms is therefore crucial in the ongoing effort to indigenous peoples' rights, on a global scale.
Challenge (as seen on Na)
There are many practical challenges for the implementation of indigenous education. Incorporating original knowledge into formal Western educational models can prove difficult. However, the discourse around indigenous education and knowledge suggests that integrating indigenous methods into traditional educational methods is "an ongoing process of 'cultural negotiations.'"
Indigenous education often takes on different forms from typical Western models, because the practice of Na ethnic groups in southwest China illustrates. Since Na children learn through example, traditional Na education is less formal than the standard Western model. In contrast to structured clocks and classroom settings, learning takes place throughout the day, both at home and in the workplace of adults. Based on the belief that children are "fragile and soulless creatures," Na's education focuses on nurturing children rather than punishing them. Children develop an understanding of cultural values, such as taboo speech and "reflections" of individual actions "throughout the household." Playing games teaches children about their natural environment and builds physical and mental acuity. The original form of knowledge, including weaving, hunting, carpentry, and the use of medicinal plants, is passed from adult to child in the workplace, where children help their relatives or serve as apprentices for several years.
However, the improvement of modernity is a challenge to such instruction modes. Some types of local wisdom are dying because of their declining needs and lack of interest from youth, who are increasingly leaving the village for jobs in the cities. Furthermore, China's formal state schools "disrupt traditional informal learning." Children must travel long distances from their villages to attend public schools, removing them from traditional learning opportunities at home and work. The curriculum in public schools is standardized throughout China and has little relevance to the lives of the Na. Na Children are asked to learn Mandarin, Chinese and global history, and Han's values, which are contrary to their native language, local history, and customary values. The teaching method relies on memorization rather than experiential learning, as applied in Na village.
Some individuals and organizations pay school fees for children and build new schools in an effort to improve the access of village children to education. However, such well-intended measures do not affect the school curriculum, meaning there is no improvement in the sustainability of the children's native culture. As a result, such actions may actually "contribute to the collapse of the culture" they are trying to preserve.
Related organizations
Many organizations are working to promote indigenous education methods. The United Nations Declaration on the Rights of Indigenous Peoples makes specific reference to the rights of indigenous peoples' education in Article 14. It emphasizes the responsibility of states to provide access to adequate education for indigenous peoples, especially children, and where possible , for education takes place in their own culture and delivered in their own language.
Indigenous peoples have established and actively run some of these organizations. On a global scale, many of these organizations are involved in the transfer of active knowledge in an effort to protect and promote indigenous education knowledge and modes. One such organization, the Indigenous Education Institute (IEI), aims to apply original knowledge and traditions to contemporary contexts, with a particular focus on astronomy and other disciplines. Another such organization is the World Indigenous Higher Education Consortium (WINHEC), which was launched at the World Indigenous Education Conference (WIPCE) at Delta Lodge, Kananakis Calgary in Alberta, Canada in August 2002. Founding members are Australia, Hawaii, Alaska, the American Indian Higher Education Consortium of the United States, Canada, WÃÆ'¤nanga of Aotearoa (New Zealand), and Saamiland (Northern Norway). The stated objectives of WINHEC include the provision of an international forum for indigenous peoples to pursue common goals through higher education.
See also
- Alternative education
- Bilingual education
- Traditional knowledge
- Native language
- Indigenous peoples
- Traditional ecological knowledge
- Declaration on the Rights of Indigenous Peoples
- Traditional knowledge
- Native rights
- Critical pedagogy places
References
Source of the article : Wikipedia
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