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Diane Gusa

Indigenous Knowledge Systems/Alaska Native Ways of Knowing - 0 views

  • This article seeks to extend our understanding of the processes of learning that occur within and at the intersection of diverse world views and knowledge systems, drawing on experiences derived from across Fourth World contexts, with an emphasis on the Alaska context in particular
  • Until recently there was very little literature that addressed how to get Western scientists and educators to understand Native worldviews and ways of knowing as constituting knowledge systems in their own right, and even less on what it means for participants when such divergent systems coexist in the same person, organization or community.
  • issues on a two-way street, rather than view them as a one-way challenge to get Native people to buy into the western system.
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  • ecognize the limitations of a mono-cultural education system,
  • While western science and education tend to emphasize compartmentalized knowledge which is often de-contextualized and taught in the detached setting of a classroom or laboratory, indigenous people have traditionally acquired their knowledge through direct experience in the natural world.
  • The incongruities between western institutional structures and practices and indigenous cultural forms will not be easy to reconcile
  • The complexities that come into play when two fundamentally different worldviews converge present a formidable challenge.
  • As a concept, indigenous knowledge benchmarks the limitations of Eurocentric theory — its methodology, evidence, and conclusions — reconceptualizes the resilience and self-reliance of indigenous peoples, and underscores the importance of their own philosophies, heritages, and educational processes. Indigenous knowledge fills the ethical and knowledge gaps in Eurocentric education, research, and scholarship (2002:5).
  • The study of indigenous knowledge systems as it relates to education falls into three inter-related research themes: documentation and articulation of indigenous knowledge systems; delineating epistemological structures and learning/cognitive processes associated with indigenous ways of knowing; and developing/assessing educational strategies integrating indigenous and western knowledge and ways of knowing.
Diane Gusa

AJET 16(1) McLoughlin and Oliver (2000) - cultural inclusivity - indigenous online lear... - 0 views

  • Sites that are 'local' in the sense that they are made in one context and culture, but visited by other cultures Category 2 Sites that are 'international' or designed specifically for cross cultural participation. (See Figure 1.)
  • strive to reach a cross cultural population, and serve the needs of an international audience.
  • the inclusive or perspectives approach which imports the social, cultural and historical perspectives of minority groups, but does not challenge the dominant culture and is therefore cosmetic;
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  • technologies are being described as 'cognitive tools', w
  • Situated cognition can be summarised as follows:
  • Learning is situated and contextualised in action and everyday situations;
  • Knowledge is acquired through active participation;
  • Learning is a process of social action and engagement involving ways of thinking, doing and communicating;
  • Learning can be assisted by experts or supportive others and through apprenticeship
  • Learning is a form of participation in social environments.
  • Is cultural pluralism possible in instructional design?
  • cultural variations in interpreting and communicating information are influenced by pedagogical and instructional design decisions, and the cultural dimensions of learning must be constantly problematised and not marginalised (Wild & Henderson, 1997).
  • the inverted curriculum approach which attempts to design an instructional component from the minority perspective but fails to provide the learners with educationally valid experiences as it does not admit them into the mainstream culture;
  • the culturally unidimensional approach which excludes or denies cultural diversity and assumes that educational experiences are the same for minority students as they are for others.
  • Establish flexible and responsive student roles and responsibilities.
  • instructional design model,
  • endorses multiple cultural realities or zones of development (
  • Ten design principles for culturally inclusive instructional design
  • Adopt an epistemology that is consistent with, and supportive of constructivist learning and multiple perspectives.
  • Design authentic learning activities.
  • Create flexible tasks and tools for knowledge sharing.
  • Ensure different forms of support, within and outside the community.
  • multiple cultural model of instructional design. T
  • Provide communication tools and social interaction for learners to co-construct knowledge.
  • Create tasks for self direction, ownership and collaboration.
  • Ensure flexible tutoring and mentoring roles that are responsive to learner needs.
  • Create access to varied resources to ensure multiple perspectives. This can be achieved by moving away from instructivist approaches where all texts are prescribed by the teacher to constructive approaches where learners actively add to the resources by posting new URL's, suggesting additional resources of interest and discussing alternatives through the bulletin boards. For indigenous learners the creation and inclusion of the indigenous perspectives is an important dimension and a means of recognising and integrating cultural knowledge.
  • Provide flexibility in learning goals, outcomes and modes of assessment.
  • Culturally inclusive Web based environments should provide learning activities, supportive contexts, and learning processes that allow for inclusivity and flexibility, while offering learners a scaffolded, structured learning environment. To achieve this balance, instructional designers need to move beyond the narrowly prescriptive boundaries of current instructional design models. It is proposed that a multiple cultural model of design that caters for diversity, flexibility and cultural inclusivity in the design process affirms the social and cultural dimensions of constructed meaning.
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    "Designing learning environments for cultural inclusivity: A case study of indigenous online learning at tertiary level"
Maria Guadron

Definition of Social Work | IFSW - 0 views

  • Send me updates var fnames = new Array();var ftypes = new Array();fnames[0]='EMAIL';ftypes[0]='email'; try { var jqueryLoaded=jQuery; jqueryLoaded=true; } catch(err) { var jqueryLoaded=false; } var head= document.getElementsByTagName('head')[0]; if (!jqueryLoaded) { var script = document.createElement('script'); script.type = 'text/javascript'; script.src = 'http://ajax.googleapis.com/ajax/libs/jquery/1.4.4/jquery.min.js'; head.appendChild(script); if (script.readyState && script.onload!==null){ script.onreadystatechange= function () { if (this.readyState == 'complete') mce_preload_check(); } } } var script = document.createElement('script'); script.type = 'text/javascript'; script.src = 'http://downloads.mailchimp.com/js/jquery.form-n-validate.js'; head.appendChild(script); var err_style = ''; try{ err_style = mc_custom_error_style; } catch(e){ err_style = '#mc_embed_signup input.mce_inline_error{border-color:#6B0505;} #mc_embed_signup div.mce_inline_error{margin: 0 0 1em 0; padding: 5px 10px; background-color:#6B0505; font-weight: bold; z-index: 1; color:#fff;}'; } var head= document.getElementsByTagName('head')[0]; var style= document.createElement('style'); style.type= 'text/css'; if (style.styleSheet) { style.styleSheet.cssText = err_style; } else { style.appendChild(document.createTextNode(err_style)); } head.appendChild(style); setTimeout('mce_preload_check();', 250); var mce_preload_checks = 0; function mce_preload_check(){ if (mce_preload_checks>40) return; mce_preload_checks++; try { var jqueryLoaded=jQuery; } catch(err) { setTimeout('mce_preload_check();', 250); return; } try { var validatorLoaded=jQuery("#fake-form").validate({}); } catch(err) { setTimeout('mce_preload_check();', 250); return; } mce_init_form(); } function mce_init_form(){ jQuery(document).ready( function($) { var options = { errorClass: 'mce_inline_error', errorElement: 'div', onkeyup: function(){}, onfocusout:function(){}, onblur:function(){} }; var mce_validator = $("#mc-embedded-subscribe-form").validate(options); $("#mc-embedded-subscribe-form").unbind('submit');//remove the validator so we can get into beforeSubmit on the ajaxform, which then calls the validator options = { url: 'http://ifsw.us4.list-manage2.com/subscribe/post-json?u=2ba1006fc5fe4f46217ba1378&id=f1659bc18d&c=?', type: 'GET', dataType: 'json', contentType: "application/json; charset=utf-8", beforeSubmit: function(){ $('#mce_tmp_error_msg').remove(); $('.datefield','#mc_embed_signup').each( function(){ var txt = 'filled'; var fields = new Array(); var i = 0; $(':text', this).each( function(){ fields[i] = this; i++; }); $(':hidden', this).each( function(){ var bday = false; if (fields.length == 2){ bday = true; fields[2] = {'value':1970};//trick birthdays into having years } if ( fields[0].value=='MM' && fields[1].value=='DD' && (fields[2].value=='YYYY' || (bday && fields[2].value==1970) ) ){ this.value = ''; } else if ( fields[0].value=='' && fields[1].value=='' && (fields[2].value=='' || (bday && fields[2].value==1970) ) ){ this.value = ''; } else { this.value = fields[0].value+'/'+fields[1].value+'/'+fields[2].value; } }); }); return mce_validator.form(); }, success: mce_success_cb }; $('#mc-embedded-subscribe-form').ajaxForm(options); }); } function mce_success_cb(resp){ $('#mce-success-response').hide(); $('#mce-error-response').hide(); if (resp.result=="success"){ $('#mce-'+resp.result+'-response').show(); $('#mce-'+resp.result+'-response').html(resp.msg); $('#mc-embedded-subscribe-form').each(function(){ this.reset(); }); } else { var index = -1; var msg; try { var parts = resp.msg.split(' - ',2); if (parts[1]==undefined){ msg = resp.msg; } else { i = parseInt(parts[0]); if (i.toString() == parts[0]){ index = parts[0]; msg = parts[1]; } else { index = -1; msg = resp.msg; } } } catch(e){ index = -1; msg = resp.msg; } try{ if (index== -1){ $('#mce-'+resp.result+'-response').show(); $('#mce-'+resp.result+'-response').html(msg); } else { err_id = 'mce_tmp_error_msg'; html = ' '+msg+''; var input_id = '#mc_embed_signup'; var f = $(input_id); if (ftypes[index]=='address'){ input_id = '#mce-'+fnames[index]+'-addr1'; f = $(input_id).parent().parent().get(0); } else if (ftypes[index]=='date'){ input_id = '#mce-'+fnames[index]+'-month'; f = $(input_id).parent().parent().get(0); } else { input_id = '#mce-'+fnames[index]; f = $().parent(input_id).get(0); } if (f){ $(f).append(html); $(input_id).focus(); } else { $('#mce-'+resp.result+'-response').show(); $('#mce-'+resp.result+'-response').html(msg); } } } catch(e){ $('#mce-'+resp.result+'-response').show(); $('#mce-'+resp.result+'-response').html(msg); } } } Definition of Social Work Definition* The social work profession promotes social change, problem solving in human relationships and the empowerment and liberation of people to enhance well-being. Utilising theories of human behaviour and social systems, social work intervenes at the points where people interact with their environments. Principles of human rights and social justice are fundamental to social work. Commentary Social work in its various forms addresses the multiple, complex transactions between people and their environments. Its mission is to enable all people to develop their full potential, enrich their lives, and prevent dysfunction. Professional social work is focused on problem solving and change. As such, social workers are change agents in society and in the lives of the individuals, families and communities they serve. Social work is an interrelated system of values, theory and practice. Values Social work grew out of humanitarian and democratic ideals, and its values are based on respect for the equality, worth, and dignity of all people. Since its beginnings over a century ago, social work practice has focused on meeting human needs and developing human potential. Human rights and social justice serve as the motivation and justification for social work action. In solidarity with those who are dis-advantaged, the profession strives to alleviate poverty and to liberate vulnerable and oppressed people in order to promote social inclusion. Social work values are embodied in the profession’s national and international codes of ethics. Theory Social work bases its methodology on a systematic body of evidence-based knowledge derived from research and practice evaluation, including local and indigenous knowledge specific to its context. It recognises the complexity of interactions between human beings and their environment, and the capacity of people both to be affected by and to alter the multiple influences upon them including bio-psychosocial factors. The social work profession draws on theories of human development and behaviour an
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    The International Federation of Social Workers updated its 1982 definition of the social work profession, a dynamic and evolving field. Social Work values multiple types of knowledge, including empirical knowledge and indigenous knowledge.
Anne Gomes

Incorporating Best Practices and Indigenous Knowledge in Social Work Training - 0 views

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    PowerPoint presentation of a model by an NGO
Catherine Strattner

The social construction of knowledge: how far does it go? | Paulo Freire, Critical Peda... - 0 views

  •  In short, “all knowing depends on the structure of the knower” and “every act of knowing brings forth a world”.
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    Interesting blog post on critical pedagogy and social constructivism.
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    Interesting blog post regarding social constructivism.
Maria Guadron

Social workers' learning about empirical research methods: a problem of pedagogy or epi... - 0 views

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    Read Martin Webber's blog entry about empirical research methods and other types of knowledge in the discipline of Social Work.
Anne Gomes

The Spirit Catches You and You Fall Down - Anne Fadiman - 0 views

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