Pub Date : 2021-12-14DOI: 10.1080/15595692.2021.2007072
D. Fa’avae, Betty Lealaiauloto, Tim Baice, Fire Fonua, S. Fonua
ABSTRACT Indigenous education within urban contexts is diverse within Oceania. Pacific peoples’ movements in the diaspora, including their educational journeys and responsibilities, are ongoing and fluid. This paper employs talanoa vā, an indigenous Pacific approach to understanding the negotiations of educational processes and practices in urban education contexts across the diaspora of Tonga, Fiji, Samoa, and Aotearoa-New Zealand. We utilize talanoa as a method of gathering narrative data based on transoceanic education experiences. We argue indigenous education within urban contexts in the diaspora is fluid yet dynamic. The continuous movement of people for improved life and education further emphasizes the diverse ways Moana communities mobilize their knowledges and practices as well as educational aspirations across multiple networks in the diaspora. Indigenous education therefore is context-specific, inclusive of the negotiations across time and space that enable the sense making of educational experiences that empower the next generation in Oceania.
{"title":"Indigenous education within urban contexts and negotiations in the diaspora: talanoa vā in the moana","authors":"D. Fa’avae, Betty Lealaiauloto, Tim Baice, Fire Fonua, S. Fonua","doi":"10.1080/15595692.2021.2007072","DOIUrl":"https://doi.org/10.1080/15595692.2021.2007072","url":null,"abstract":"ABSTRACT Indigenous education within urban contexts is diverse within Oceania. Pacific peoples’ movements in the diaspora, including their educational journeys and responsibilities, are ongoing and fluid. This paper employs talanoa vā, an indigenous Pacific approach to understanding the negotiations of educational processes and practices in urban education contexts across the diaspora of Tonga, Fiji, Samoa, and Aotearoa-New Zealand. We utilize talanoa as a method of gathering narrative data based on transoceanic education experiences. We argue indigenous education within urban contexts in the diaspora is fluid yet dynamic. The continuous movement of people for improved life and education further emphasizes the diverse ways Moana communities mobilize their knowledges and practices as well as educational aspirations across multiple networks in the diaspora. Indigenous education therefore is context-specific, inclusive of the negotiations across time and space that enable the sense making of educational experiences that empower the next generation in Oceania.","PeriodicalId":39021,"journal":{"name":"Diaspora, Indigenous, and Minority Education","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2021-12-14","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"85878264","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-12-08DOI: 10.1080/15595692.2021.2007074
Rosalinda Godinez, Patricia Baquedano-López
ABSTRACT This article draws on two collaborative ethnographic projects to discuss a praxis of mother pedagogies of migration (MPM). The first project centers on Mexicana campesinas (farmworker womxn) in the Yakama Nation who use agricultural land as a context for teaching and learning, and the second project focuses on a community of Indigenous Yucatec Maya and Latina mothers at a K-5 school in San Francisco, California, who develop forms of parent engagement along the dimensions of Indigenous language and cultural revalorization. Drawing on Chicana/Latina philosophers Ortega (2016)and Lugones (2003), we discuss two pedagogical elements central to MPM: relationality and indeterminacy. Relationality is examined by drawing on campesinas teaching each other how to prune in a vineyard. Indeterminacy is contextualized by illustrating Indigenous and Latinx mothers working together preparing food for a school event. These elements demonstrate immigrant mothers’ who strategize and insert their knowledge within dominant educational contexts.
{"title":"Mother Pedagogies of Migration:Multiplicitous Identities and Pedagogies","authors":"Rosalinda Godinez, Patricia Baquedano-López","doi":"10.1080/15595692.2021.2007074","DOIUrl":"https://doi.org/10.1080/15595692.2021.2007074","url":null,"abstract":"ABSTRACT This article draws on two collaborative ethnographic projects to discuss a praxis of mother pedagogies of migration (MPM). The first project centers on Mexicana campesinas (farmworker womxn) in the Yakama Nation who use agricultural land as a context for teaching and learning, and the second project focuses on a community of Indigenous Yucatec Maya and Latina mothers at a K-5 school in San Francisco, California, who develop forms of parent engagement along the dimensions of Indigenous language and cultural revalorization. Drawing on Chicana/Latina philosophers Ortega (2016)and Lugones (2003), we discuss two pedagogical elements central to MPM: relationality and indeterminacy. Relationality is examined by drawing on campesinas teaching each other how to prune in a vineyard. Indeterminacy is contextualized by illustrating Indigenous and Latinx mothers working together preparing food for a school event. These elements demonstrate immigrant mothers’ who strategize and insert their knowledge within dominant educational contexts.","PeriodicalId":39021,"journal":{"name":"Diaspora, Indigenous, and Minority Education","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2021-12-08","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"73617149","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-11-25DOI: 10.1080/15595692.2021.2007073
S. Renganathan
ABSTRACT Research findings are necessary to inform, develop, and implement policies and strategies for positive outcome in education for Indigenous communities. This article analyses research publications concerning education for the Indigenous Orang Asli community in Malaysia. By analyzing the problems represented in the research papers, this article highlights how such problems have been shaped, understood, and addressed by researchers. The findings suggest that there are two main perceptions underpinning the various problems researched on Orang Asli and education. The first places Orang Asli themselves as the root of the problems. The second highlights the cultural mismatches between the minority Orang Asli and the majority culture, which are then construed as incompatible with the formal education available for Orang Asli students. These findings can assist future researchers on how to frame their research questions to better address issues related to Orang Asli and education, thus enabling better support for Indigenous education.
{"title":"Research concerning the Indigenous Orang Asli and education: a review of problem representations","authors":"S. Renganathan","doi":"10.1080/15595692.2021.2007073","DOIUrl":"https://doi.org/10.1080/15595692.2021.2007073","url":null,"abstract":"ABSTRACT Research findings are necessary to inform, develop, and implement policies and strategies for positive outcome in education for Indigenous communities. This article analyses research publications concerning education for the Indigenous Orang Asli community in Malaysia. By analyzing the problems represented in the research papers, this article highlights how such problems have been shaped, understood, and addressed by researchers. The findings suggest that there are two main perceptions underpinning the various problems researched on Orang Asli and education. The first places Orang Asli themselves as the root of the problems. The second highlights the cultural mismatches between the minority Orang Asli and the majority culture, which are then construed as incompatible with the formal education available for Orang Asli students. These findings can assist future researchers on how to frame their research questions to better address issues related to Orang Asli and education, thus enabling better support for Indigenous education.","PeriodicalId":39021,"journal":{"name":"Diaspora, Indigenous, and Minority Education","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2021-11-25","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"76511884","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-11-23DOI: 10.1080/15595692.2021.2008348
Y. Nesterova, L. Jackson
Around the world, colonial and post-colonial practices have systematically harmed Indigenous peoples’ identities, knowledges, value systems, environments, and relationships (Moore & Nesterova, 2020; Nesterova & Jackson, 2019). Despite recent initiatives of state and non-state actors to rebuild and strengthen Indigenous identities and optimize education for Indigenous learners (such as the United Nations Declaration on the Rights of Indigenous Peoples in 2007), Indigenous peoples continue to grapple with economic, social, cultural, and political challenges and barriers. Many remain trapped in the cycle of poverty. Indigenous peoples thus represent one of the most disadvantaged, marginalized, and vulnerable groups in the world today (International Work Group for Indigenous Affairs [IWGIA], 2020). Due to the decline of traditional Indigenous communities, migration of Indigenous people to urban areas to pursue employment and education has intensified in the past few decades. As a result, more Indigenous learners are joining urban schools. However, such schools are traditionally tailored more to the needs of dominant settler populations than to those of Indigenous learners. For Indigenous learners in this context, few, if any, adjustments are made to better meet their needs, as urban Indigenous populations are often assumed to be assimilated into the dominant culture and accustomed to a life separated from their traditional cultures and communities (Bang et al., 2013). Urban education thus tends to overlook Indigenous ethnic, cultural, and linguistic ties. It typically dismisses or discounts Indigenous knowledge. Urban educators rarely appreciate the extent of socioeconomic diversity among Indigenous learners. Nor do they recognize how mainstream schooling and society can negatively affect Indigenous people. Thus, urban education usually fails to respond critically to the legacy of colonial history on Indigenous populations today. Rather than sustaining unjust structures shaped by colonization, urban education should address discriminatory perceptions dominant groups have of Indigenous people and ameliorate the unequal and antagonistic relationships between Indigenous and non-Indigenous communities. In this context, Indigenous learners are often viewed through a cultural deficit lens that blames them for their “difference” and aims to “correct” it (Bishop, 2003; Nelson & Hay, 2010). In the process Indigenous learners are exposed to culturally insensitive curricula, textbooks, and pedagogies (Snyder & Nieuwenhuysen, 2010). They also find themselves studying in a tense and taxing environment where they have complex, often hostile relationships with non-Indigenous peers and teachers (Martinez, 2011). In such cases, distrustful relationships between schools and Indigenous communities do not allow collaborations to improve education quality and relevance (De Plevitz, 2007). Indigenous learners feel isolated from both Indigenous and non-Indigenous communiti
在世界各地，殖民和后殖民的做法系统性地损害了土著人民的身份、知识、价值体系、环境和关系(Moore & Nesterova, 2020;Nesterova & Jackson, 2019)。尽管最近国家和非国家行为体采取了重建和加强土著身份并优化土著学习者教育的举措(如2007年《联合国土著人民权利宣言》)，但土著人民仍在努力应对经济、社会、文化和政治方面的挑战和障碍。许多人仍然陷入贫困的恶性循环。因此，土著人民是当今世界上最弱势、最边缘化和最脆弱的群体之一(土著事务国际工作组，2020年)。由于传统土著社区的衰落，过去几十年来，土著居民向城市地区迁移以寻求就业和教育的情况有所加剧。因此，越来越多的土著学习者加入了城市学校。然而，这些学校传统上更多地是针对占主导地位的定居者的需要而不是针对土著学习者的需要。在这种情况下，土著学习者很少(如果有的话)做出调整来更好地满足他们的需求，因为城市土著人口通常被认为被主流文化同化，习惯于与传统文化和社区分离的生活(Bang et al.， 2013)。因此，城市教育往往忽视了土著民族、文化和语言的联系。它通常对土著知识不屑一顾。城市教育工作者很少认识到土著学习者的社会经济多样性程度。他们也没有认识到主流教育和社会如何对土著人民产生负面影响。因此，城市教育通常不能批判性地回应殖民历史对今天土著人口的影响。城市教育不应维持殖民化形成的不公正结构，而应解决主导群体对土著人民的歧视看法，并改善土著和非土著社区之间的不平等和敌对关系。在这种情况下，土著学习者往往通过文化赤字的镜头来看待，指责他们的“差异”，并旨在“纠正”它(Bishop, 2003;Nelson & Hay, 2010)。在这个过程中，土著学习者接触到文化不敏感的课程、教科书和教学法(Snyder & Nieuwenhuysen, 2010)。他们还发现自己在一个紧张和繁重的环境中学习，他们与非土著同伴和老师的关系复杂，往往充满敌意(马丁内斯，2011)。在这种情况下，学校和土著社区之间的不信任关系不允许合作提高教育质量和相关性(De Plevitz, 2007)。土著学习者在土著和非土著社区中都感到孤立(Graham & Van ZylChavarro, 2016)。他们的城市教育可能意味着失去他们的土著身份和归属感(Kamwangamalu, 2016)，代际联系和文化连续性(McCarty, 2020)。对许多人来说，这种文化和政治上有问题的教育也限制了他们的学业进步，并可能导致不良结果(Kearney et al.， 2014;温斯坦,2014)。
{"title":"Introduction to the special issue. Indigenous education in urban settings: critical examinations and meaningful responses","authors":"Y. Nesterova, L. Jackson","doi":"10.1080/15595692.2021.2008348","DOIUrl":"https://doi.org/10.1080/15595692.2021.2008348","url":null,"abstract":"Around the world, colonial and post-colonial practices have systematically harmed Indigenous peoples’ identities, knowledges, value systems, environments, and relationships (Moore & Nesterova, 2020; Nesterova & Jackson, 2019). Despite recent initiatives of state and non-state actors to rebuild and strengthen Indigenous identities and optimize education for Indigenous learners (such as the United Nations Declaration on the Rights of Indigenous Peoples in 2007), Indigenous peoples continue to grapple with economic, social, cultural, and political challenges and barriers. Many remain trapped in the cycle of poverty. Indigenous peoples thus represent one of the most disadvantaged, marginalized, and vulnerable groups in the world today (International Work Group for Indigenous Affairs [IWGIA], 2020). Due to the decline of traditional Indigenous communities, migration of Indigenous people to urban areas to pursue employment and education has intensified in the past few decades. As a result, more Indigenous learners are joining urban schools. However, such schools are traditionally tailored more to the needs of dominant settler populations than to those of Indigenous learners. For Indigenous learners in this context, few, if any, adjustments are made to better meet their needs, as urban Indigenous populations are often assumed to be assimilated into the dominant culture and accustomed to a life separated from their traditional cultures and communities (Bang et al., 2013). Urban education thus tends to overlook Indigenous ethnic, cultural, and linguistic ties. It typically dismisses or discounts Indigenous knowledge. Urban educators rarely appreciate the extent of socioeconomic diversity among Indigenous learners. Nor do they recognize how mainstream schooling and society can negatively affect Indigenous people. Thus, urban education usually fails to respond critically to the legacy of colonial history on Indigenous populations today. Rather than sustaining unjust structures shaped by colonization, urban education should address discriminatory perceptions dominant groups have of Indigenous people and ameliorate the unequal and antagonistic relationships between Indigenous and non-Indigenous communities. In this context, Indigenous learners are often viewed through a cultural deficit lens that blames them for their “difference” and aims to “correct” it (Bishop, 2003; Nelson & Hay, 2010). In the process Indigenous learners are exposed to culturally insensitive curricula, textbooks, and pedagogies (Snyder & Nieuwenhuysen, 2010). They also find themselves studying in a tense and taxing environment where they have complex, often hostile relationships with non-Indigenous peers and teachers (Martinez, 2011). In such cases, distrustful relationships between schools and Indigenous communities do not allow collaborations to improve education quality and relevance (De Plevitz, 2007). Indigenous learners feel isolated from both Indigenous and non-Indigenous communiti","PeriodicalId":39021,"journal":{"name":"Diaspora, Indigenous, and Minority Education","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2021-11-23","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"86325355","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-11-09DOI: 10.1080/15595692.2021.1993815
Cheng-Chen Pan, Hui‐Ting Wang, Yu-Fong Pan, Chia-Yi Chao, Cheng-Hsien Pan
ABSTRACT Semaumaq means “return home” in the Paiwanese language. This article explored and described the efficacy and journey of a research team in facilitating culturally appropriate family dyadic interactions in a Paiwanese community in Taiwan using a shared book-reading program. This program was implemented in a rural elementary-school-affiliated preschool in a Paiwanese village in southern Taiwan. Eight families participated. A naturalistic inquiry method using a feedback form, strategy checklist, observations, brief interviews, and video recording was used to collect the data. “Enjoyment and improving family relationships” was identified as the core theme of the parent-child interaction experiences elicited during the program. The results of this naturalistic inquiry support the efficacy and acceptability of using parent-child shared book-reading programs in indigenous communities. The elements of the program that may have contributed to its success are described. Future research may adopt an experimental design to further validate and clarify results.
{"title":"“Semaumaq”: the efficacy and journey of facilitating family dyadic interaction in a Paiwan indigenous community in Taiwan","authors":"Cheng-Chen Pan, Hui‐Ting Wang, Yu-Fong Pan, Chia-Yi Chao, Cheng-Hsien Pan","doi":"10.1080/15595692.2021.1993815","DOIUrl":"https://doi.org/10.1080/15595692.2021.1993815","url":null,"abstract":"ABSTRACT Semaumaq means “return home” in the Paiwanese language. This article explored and described the efficacy and journey of a research team in facilitating culturally appropriate family dyadic interactions in a Paiwanese community in Taiwan using a shared book-reading program. This program was implemented in a rural elementary-school-affiliated preschool in a Paiwanese village in southern Taiwan. Eight families participated. A naturalistic inquiry method using a feedback form, strategy checklist, observations, brief interviews, and video recording was used to collect the data. “Enjoyment and improving family relationships” was identified as the core theme of the parent-child interaction experiences elicited during the program. The results of this naturalistic inquiry support the efficacy and acceptability of using parent-child shared book-reading programs in indigenous communities. The elements of the program that may have contributed to its success are described. Future research may adopt an experimental design to further validate and clarify results.","PeriodicalId":39021,"journal":{"name":"Diaspora, Indigenous, and Minority Education","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2021-11-09","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"82752608","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-10-26DOI: 10.1080/15595692.2021.1989585
Rukmini Becerra-Lubies
ABSTRACT This paper aims to contribute to the emerging literature concerning Indigenous communities and preschools. It considers some tensions arising when applying the Intercultural and Bilingual Education Program to preschools without adequate prior support or preparation of educators, as in the Metropolitan Region, Chile. Here, two intercultural preschools interact with members of the Mapuche community to strengthen the education in Indigenous languages and cultures. Drawing on data collected in an ethnographic study regarding the relations between preschool teachers and members of the Mapuche community, this paper focuses on the perceptions of preschool staff regarding the construct of Mapuche communities. The findings show that the Mapuche communities were seen as: (a) responsible for providing the culture, (b) responsible for disconnection; and (c) responsible for preschool isolation. Finally, the study concludes with suggestions for public policies, teacher education and future research.
{"title":"Ways of Seeing Indigenous Communities in Urban Intercultural Preschoolsin Chile: A Case Study","authors":"Rukmini Becerra-Lubies","doi":"10.1080/15595692.2021.1989585","DOIUrl":"https://doi.org/10.1080/15595692.2021.1989585","url":null,"abstract":"ABSTRACT This paper aims to contribute to the emerging literature concerning Indigenous communities and preschools. It considers some tensions arising when applying the Intercultural and Bilingual Education Program to preschools without adequate prior support or preparation of educators, as in the Metropolitan Region, Chile. Here, two intercultural preschools interact with members of the Mapuche community to strengthen the education in Indigenous languages and cultures. Drawing on data collected in an ethnographic study regarding the relations between preschool teachers and members of the Mapuche community, this paper focuses on the perceptions of preschool staff regarding the construct of Mapuche communities. The findings show that the Mapuche communities were seen as: (a) responsible for providing the culture, (b) responsible for disconnection; and (c) responsible for preschool isolation. Finally, the study concludes with suggestions for public policies, teacher education and future research.","PeriodicalId":39021,"journal":{"name":"Diaspora, Indigenous, and Minority Education","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2021-10-26","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"83674165","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-10-02DOI: 10.1080/15595692.2021.1944086
Michelle Lam
ABSTRACT Rural immigration is increasing, but still underrepresented in the literature. What does it mean to welcome well in places without large ethnocultural communities and the diverse range of supports dedicated to settlement and integration? What are the perceptions surrounding newcomer integration, and what experiences are newcomers having outside urban centers? Over the past three years, I used a board game, Refugee Journeys, which uses real-life experiences of newcomers in Canada to launch discussions about inclusion and equity, to conduct focus groups and interviews with newcomers, community leaders, educators, and community members. As someone who grew up in a rural area, I wanted to know if the rosy neighborliness of my childhood would translate to an environment of hospitality, welcome, and inclusion for newcomers, or if the stories told to me by my students over the years – stories of slurs hurled in grocery stores, or exclusion from job opportunities – were closer to the truth. I found a deep disconnect between intentions and impacts, particularly around the topics of language diversity and tolerance. This article describes some of the realities currently experienced by newcomers in Brandon, MB and offers new insights on what it means to settle outside urban areas.
{"title":"“It’s cold here:” Lessons learned from the welcome perceived by newcomers to Brandon, Manitoba","authors":"Michelle Lam","doi":"10.1080/15595692.2021.1944086","DOIUrl":"https://doi.org/10.1080/15595692.2021.1944086","url":null,"abstract":"ABSTRACT Rural immigration is increasing, but still underrepresented in the literature. What does it mean to welcome well in places without large ethnocultural communities and the diverse range of supports dedicated to settlement and integration? What are the perceptions surrounding newcomer integration, and what experiences are newcomers having outside urban centers? Over the past three years, I used a board game, Refugee Journeys, which uses real-life experiences of newcomers in Canada to launch discussions about inclusion and equity, to conduct focus groups and interviews with newcomers, community leaders, educators, and community members. As someone who grew up in a rural area, I wanted to know if the rosy neighborliness of my childhood would translate to an environment of hospitality, welcome, and inclusion for newcomers, or if the stories told to me by my students over the years – stories of slurs hurled in grocery stores, or exclusion from job opportunities – were closer to the truth. I found a deep disconnect between intentions and impacts, particularly around the topics of language diversity and tolerance. This article describes some of the realities currently experienced by newcomers in Brandon, MB and offers new insights on what it means to settle outside urban areas.","PeriodicalId":39021,"journal":{"name":"Diaspora, Indigenous, and Minority Education","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2021-10-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"74291110","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-10-02DOI: 10.1080/15595692.2021.1944088
Annette Wentworth
ABSTRACT Black women in South Africa (SA) face multiple and interlocking systems of oppression every-day; among them gender-based violence, economic marginalization, and the legacy of racialized and gendered subjugation under centuries of colonization, followed by the apartheid regime. On the heels of South Africa’s transition to democracy in 1994, the HIV/AIDS pandemic quickly overwhelmed health and social support systems, resulting in the highest AIDS incidence in the world, to this day. This article engages with a monumental artwork called the Keiskamma Altarpiece, which was created by a group of (mainly) women in a rural area of the Eastern Cape province of South Africa. I “read” the Altarpiece as testimony and storytelling against the shaming and silencing of women’s lives and experiences in South Africa, and argue that it calls us to become response-able to its witness. Using discourse and esthetic analysis, informed by post-colonial memory studies, I argue for better memory practices and increased awareness of the legacies of disease, and engage with Roger Simon’s concept of remembering otherwise.
{"title":"Speaking in stitch: the Keiskamma Altarpiece as testimony to women’s experience of the HIV/AIDS pandemic in South Africa","authors":"Annette Wentworth","doi":"10.1080/15595692.2021.1944088","DOIUrl":"https://doi.org/10.1080/15595692.2021.1944088","url":null,"abstract":"ABSTRACT Black women in South Africa (SA) face multiple and interlocking systems of oppression every-day; among them gender-based violence, economic marginalization, and the legacy of racialized and gendered subjugation under centuries of colonization, followed by the apartheid regime. On the heels of South Africa’s transition to democracy in 1994, the HIV/AIDS pandemic quickly overwhelmed health and social support systems, resulting in the highest AIDS incidence in the world, to this day. This article engages with a monumental artwork called the Keiskamma Altarpiece, which was created by a group of (mainly) women in a rural area of the Eastern Cape province of South Africa. I “read” the Altarpiece as testimony and storytelling against the shaming and silencing of women’s lives and experiences in South Africa, and argue that it calls us to become response-able to its witness. Using discourse and esthetic analysis, informed by post-colonial memory studies, I argue for better memory practices and increased awareness of the legacies of disease, and engage with Roger Simon’s concept of remembering otherwise.","PeriodicalId":39021,"journal":{"name":"Diaspora, Indigenous, and Minority Education","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2021-10-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"84668958","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-10-02DOI: 10.1080/15595692.2021.1944089
Gabrielle Oliveira
ABSTRACT Family separation policies’ impacts on children’s education are one of the critical issues of our time. In this article, I draw on ethnographic data collected over two years in one Northeastern town in the United States. More than fifty im/migrant children were observed inside kindergarten, first and second grade classrooms. For this article, I focus on the experience of four immigrant teachers in dual-language education and im/migrant children in their classrooms as they tried to engage with narratives of trauma and separation. I argue that teachers struggled to understand who was in a position to speak of im/migrant children’s pain and suffering in the classroom, while students wanted to tell their stories. I call this dynamic constrained care. I also describe ways in which children tried to make space for their stories and the teachers’ reactions.
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Pub Date : 2021-10-02DOI: 10.1080/15595692.2021.1944091
C. Rodríguez
{"title":"Pedagogies under the microscope","authors":"C. Rodríguez","doi":"10.1080/15595692.2021.1944091","DOIUrl":"https://doi.org/10.1080/15595692.2021.1944091","url":null,"abstract":"","PeriodicalId":39021,"journal":{"name":"Diaspora, Indigenous, and Minority Education","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2021-10-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"84219085","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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