The cosmopolitics of heritage refers to the politics of working cosmologies together and separately simultaneously, in making meaningful stories of the multiple and complex histories that contribute to any place’s heritage. In this paper, I recount a visit to a World Heritage site in the Northern Territory of Australia. My story describes a seemingly modest disconcertment about the on-site presentation of the place. Taking this disconcertment seriously I point to some compromises that have been made in waging the cosmopolitics of designing the presentation. My aim in articulating this is to suggest that there are better and worse ways of making these compromises and that careful explicitness, even if the story of place becomes complex and complicated, is a helpful step towards achieving this. Figure 1: Kakadu National Park, stairway ascending to Angbangbang Rock Shelter Source: the author-December 2018 51 Learning Communities | Special Issue: Collaborative Knowledge Work in Northern Australia | Number 26 – November 2020
{"title":"Meaning making in the cosmopolitics of heritage","authors":"Christine Tarbett-Buckley","doi":"10.18793/lcj2020.26.08","DOIUrl":"https://doi.org/10.18793/lcj2020.26.08","url":null,"abstract":"The cosmopolitics of heritage refers to the politics of working cosmologies together and separately simultaneously, in making meaningful stories of the multiple and complex histories that contribute to any place’s heritage. In this paper, I recount a visit to a World Heritage site in the Northern Territory of Australia. My story describes a seemingly modest disconcertment about the on-site presentation of the place. Taking this disconcertment seriously I point to some compromises that have been made in waging the cosmopolitics of designing the presentation. My aim in articulating this is to suggest that there are better and worse ways of making these compromises and that careful explicitness, even if the story of place becomes complex and complicated, is a helpful step towards achieving this. Figure 1: Kakadu National Park, stairway ascending to Angbangbang Rock Shelter Source: the author-December 2018 51 Learning Communities | Special Issue: Collaborative Knowledge Work in Northern Australia | Number 26 – November 2020","PeriodicalId":43860,"journal":{"name":"Learning Communities-International Journal of Learning in Social Contexts","volume":"28 1","pages":"50-56"},"PeriodicalIF":1.1,"publicationDate":"2020-11-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"82722039","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}
When researchers from an academic knowledge tradition undertake transdisciplinary research – that is, research which takes seriously knowledge practices quite alien to the disciplines of the academy – science and technology studies can help unpick some of the assumptions which are embedded in their research practice. The analysis of sociotechnologies, which are understood as phenomena which are indivisibly both social and technical, allows a researcher in the many unique contexts of Australia’s remote Northern Territory, to take seriously the understandings and methods of Aboriginal knowledge authorities, and work collaboratively and generatively with them. In this paper, examples from research collaborations in education, language, politics, housing and health in the Northern Territory explores the utility of the STS analytic concept ‘sociotechnology’. In each example our methods identify tensions between practices – including epistemics – which remain unresolved except insofar as they may point towards strategies to address problems of the moment. Aboriginal sovereignty can be seen as a key to understanding the position of the academic researcher in transdisciplinary work, and conceptually sociotechnology offers a means to respect and engage with the ancestral knowledge practices and authority of Aboriginal elders.
{"title":"Sociotechnologies, sovereignty, and transdisciplinary research","authors":"M. Christie","doi":"10.18793/lcj2020.26.02","DOIUrl":"https://doi.org/10.18793/lcj2020.26.02","url":null,"abstract":"When researchers from an academic knowledge tradition undertake transdisciplinary research – that is, research which takes seriously knowledge practices quite alien to the disciplines of the academy – science and technology studies can help unpick some of the assumptions which are embedded in their research practice. The analysis of sociotechnologies, which are understood as phenomena which are indivisibly both social and technical, allows a researcher in the many unique contexts of Australia’s remote Northern Territory, to take seriously the understandings and methods of Aboriginal knowledge authorities, and work collaboratively and generatively with them. In this paper, examples from research collaborations in education, language, politics, housing and health in the Northern Territory explores the utility of the STS analytic concept ‘sociotechnology’. In each example our methods identify tensions between practices – including epistemics – which remain unresolved except insofar as they may point towards strategies to address problems of the moment. Aboriginal sovereignty can be seen as a key to understanding the position of the academic researcher in transdisciplinary work, and conceptually sociotechnology offers a means to respect and engage with the ancestral knowledge practices and authority of Aboriginal elders.","PeriodicalId":43860,"journal":{"name":"Learning Communities-International Journal of Learning in Social Contexts","volume":"14 1","pages":"6-11"},"PeriodicalIF":1.1,"publicationDate":"2020-11-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"91231434","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}
In this paper I consider how three digital resources for the preservation and transmission of Australian Indigenous language function as ‘sociotechnical assemblages.’ The three projects under consideration are a digital archive of materials from a particular era in Indigenous education in Australia’s Northern Territory, an online template for presenting language data under Indigenous authority, and an online course teaching a specific Indigenous language (Bininj Kunwok) in a higher education context. Considering each of these as a sociotechnical assemblage – collections of heterogeneous elements which entangle the social and the technical – and exploring how they constitute connections and contrive equivalences between different knowledge practices, and how they resist such actions, highlights how they can open up spaces for new collaborative work. The Living Archive contrives connections between disparate elements by gathering all these materials to a single repository for preservation and access. The coding of the archive (intentionally and unintentionally) assumes particular equivalences. It connects the various components of each item – the information inscribed in the metadata, the digitised copy of the book in PDF form, the extracted text file, and the cover image thumbnail – and displays them together as a single record. It links materials to places and languages on a map which functions as the entry point to the collection (see Figure 1), and shows connections between different versions of a story where these are available, such as translations in other languages or updated versions. Search, browse and filter options in the interface were designed to enable users to make their own connections between items – whether people, languages and places, or words, topics and themes. The use of standardised forms, such as ISO 639-3 language codes (SIL International, 2015), OLAC metadata standards (Simons & Bird, 2003), and OAI-PMH protocols for harvesting (Lagoze, Van de Sompel, Nelson, & Warner, 2002) all support connection to other collections and improve the discoverability and accessibility of the Archive and its contents. Hosting the collection on a university repository contrives sustainability into the future, and extensibility into wider linguistic and academic ecologies. Use of a permission form and Creative Commons license create connections between Indigenous and non-Indigenous practices of intellectual property management (Bow & Hepworth, 2019). The Living Archive constitutes equivalences by enabling diverse groups of users to access these materials. A highly visual online interface was developed to support navigation without requiring high text or technical literacy, while also maintaining standard search and browse options expected by users more familiar with library catalogues. The contents of the Archive are treated equally, with no hierarchies within the materials: a simple word book with a line drawing on each page has the same st
{"title":"Sociotechnical assemblages in digital work with Aboriginal languages","authors":"C. Bow","doi":"10.18793/lcj2020.26.03","DOIUrl":"https://doi.org/10.18793/lcj2020.26.03","url":null,"abstract":"In this paper I consider how three digital resources for the preservation and transmission of Australian Indigenous language function as ‘sociotechnical assemblages.’ The three projects under consideration are a digital archive of materials from a particular era in Indigenous education in Australia’s Northern Territory, an online template for presenting language data under Indigenous authority, and an online course teaching a specific Indigenous language (Bininj Kunwok) in a higher education context. Considering each of these as a sociotechnical assemblage – collections of heterogeneous elements which entangle the social and the technical – and exploring how they constitute connections and contrive equivalences between different knowledge practices, and how they resist such actions, highlights how they can open up spaces for new collaborative work. The Living Archive contrives connections between disparate elements by gathering all these materials to a single repository for preservation and access. The coding of the archive (intentionally and unintentionally) assumes particular equivalences. It connects the various components of each item – the information inscribed in the metadata, the digitised copy of the book in PDF form, the extracted text file, and the cover image thumbnail – and displays them together as a single record. It links materials to places and languages on a map which functions as the entry point to the collection (see Figure 1), and shows connections between different versions of a story where these are available, such as translations in other languages or updated versions. Search, browse and filter options in the interface were designed to enable users to make their own connections between items – whether people, languages and places, or words, topics and themes. The use of standardised forms, such as ISO 639-3 language codes (SIL International, 2015), OLAC metadata standards (Simons & Bird, 2003), and OAI-PMH protocols for harvesting (Lagoze, Van de Sompel, Nelson, & Warner, 2002) all support connection to other collections and improve the discoverability and accessibility of the Archive and its contents. Hosting the collection on a university repository contrives sustainability into the future, and extensibility into wider linguistic and academic ecologies. Use of a permission form and Creative Commons license create connections between Indigenous and non-Indigenous practices of intellectual property management (Bow & Hepworth, 2019). The Living Archive constitutes equivalences by enabling diverse groups of users to access these materials. A highly visual online interface was developed to support navigation without requiring high text or technical literacy, while also maintaining standard search and browse options expected by users more familiar with library catalogues. The contents of the Archive are treated equally, with no hierarchies within the materials: a simple word book with a line drawing on each page has the same st","PeriodicalId":43860,"journal":{"name":"Learning Communities-International Journal of Learning in Social Contexts","volume":"93 1","pages":""},"PeriodicalIF":1.1,"publicationDate":"2020-11-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"77247666","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}
When researchers from an academic knowledge tradition undertake transdisciplinary research – that is, research which takes seriously knowledge practices quite alien to the disciplines of the academy – science and technology studies can help unpick some of the assumptions which are embedded in their research practice. The analysis of sociotechnologies, which are understood as phenomena which are indivisibly both social and technical, allows a researcher in the many unique contexts of Australia’s remote Northern Territory, to take seriously the understandings and methods of Aboriginal knowledge authorities, and work collaboratively and generatively with them. In this paper, examples from research collaborations in education, language, politics, housing and health in the Northern Territory explores the utility of the STS analytic concept ‘sociotechnology’. In each example our methods identify tensions between practices – including epistemics – which remain unresolved except insofar as they may point towards strategies to address problems of the moment. Aboriginal sovereignty can be seen as a key to understanding the position of the academic researcher in transdisciplinary work, and conceptually sociotechnology offers a means to respect and engage with the ancestral knowledge practices and authority of Aboriginal elders.
{"title":"Micro-credentialing as making and doing STS","authors":"M. Spencer","doi":"10.18793/lcj2020.26.10","DOIUrl":"https://doi.org/10.18793/lcj2020.26.10","url":null,"abstract":"When researchers from an academic knowledge tradition undertake transdisciplinary research – that is, research which takes seriously knowledge practices quite alien to the disciplines of the academy – science and technology studies can help unpick some of the assumptions which are embedded in their research practice. The analysis of sociotechnologies, which are understood as phenomena which are indivisibly both social and technical, allows a researcher in the many unique contexts of Australia’s remote Northern Territory, to take seriously the understandings and methods of Aboriginal knowledge authorities, and work collaboratively and generatively with them. In this paper, examples from research collaborations in education, language, politics, housing and health in the Northern Territory explores the utility of the STS analytic concept ‘sociotechnology’. In each example our methods identify tensions between practices – including epistemics – which remain unresolved except insofar as they may point towards strategies to address problems of the moment. Aboriginal sovereignty can be seen as a key to understanding the position of the academic researcher in transdisciplinary work, and conceptually sociotechnology offers a means to respect and engage with the ancestral knowledge practices and authority of Aboriginal elders.","PeriodicalId":43860,"journal":{"name":"Learning Communities-International Journal of Learning in Social Contexts","volume":"26 1","pages":"64-71"},"PeriodicalIF":1.1,"publicationDate":"2020-11-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"81984295","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}
Becoming a teacher involves much more than building an effective collection of professional knowledge and practice. Establishing a satisfying and meaningful teacher identity is the foundation of teacher development and has implications for teacher retention and for reclaiming the profession from its current domination by policy discourses. Much can be learned by teacher educators, education leaders and teachers themselves from narratives of identity development. Such stories offer an embodied picture of the complex inter-relationship between the different elements of a teacher’s identity and how a teacher’s experiences, relationships and socio-cultural context shape the meaning they make of their teacherself. This paper draws on arts-based, narrative and dialogic methods to share Author 2’s story of his professional identity formation before, during and after his participation in the Growing Our Own (GOO) program at Ltyentye Apurte (Santa Teresa). The story emerges from data collected over six years of the eight-year working relationship between Author 2 and Author 1, a lecturer on the program. It casts light on the people, places and experiences that shaped his professional identity, on the challenges he encountered, and the impact becoming a teacher had on his identity as an Indigenous man and a member of his community. This story contests the notion of professional identity development as a straightforward journey towards a known destination and offers a rich embodiment of the complex nature of teacher identity as ecological, transactional and relative to time and place. Background and context Teacher identity When Author 2 said, “It’s more than an academic thing: it’s about relationships and feeling good, feeling like you belong”, he wasn’t referring to his own learning. He was talking about his students’ experience of school at the remote Indigenous community of Ltyentye Apurte (Santa Teresa) in central Australia where he learned to become a teacher as part of the Growing Our Own (GOO) program. GOO is a joint initiative of Charles Darwin University and Catholic Education, designed to deliver Indigenous teacher education ‘on-country’ and so address the shortage of remote Indigenous teachers. Author 2’s insight into the relational and cultural aspects of his students’ learning applies equally well to his own experience of learning to become a teacher. Becoming a teacher is “more than an academic thing,” and this is supported by the literature, which foregrounds the ecological nature of teacher identity formation (Beauchamp & Thomas, 2009). Researchers and teacher educators are becoming increasingly aware that a teacher’s development involves far more than the “acquisition of assets” such as skills, knowledge or beliefs (Akkerman & Meijer, 2011, p. 308). Identity formation also involves the experience and negotiation of emotions, commitments and other elements that are not captured by a predefined set of professional standards. The post-structu
成为一名教师不仅仅是建立一个有效的专业知识和实践的集合。建立一个令人满意和有意义的教师身份是教师发展的基础，对教师的保留和从目前由政策话语主导的职业中恢复过来具有重要意义。教师教育者、教育领导者和教师本身可以从身份发展的叙述中学到很多东西。这些故事生动地展现了教师身份的不同要素之间复杂的相互关系，以及教师的经历、关系和社会文化背景如何塑造了他们对教师自身的理解。本文采用以艺术为基础的叙事和对话的方法，分享作者2在参加圣特蕾莎大学(Ltyentye Apurte)的“培养我们自己”(GOO)项目之前、期间和之后形成职业身份的故事。这个故事是从作者2和作者1(该计划的讲师)在八年的工作关系中收集的六年数据中得出的。它揭示了塑造他职业身份的人物、地点和经历，他所遇到的挑战，以及成为一名教师对他作为土著男子和社区成员身份的影响。这个故事挑战了职业身份发展作为通往已知目的地的直接旅程的概念，并提供了教师身份的复杂性的丰富体现，作为生态，交易和相对于时间和地点。当作者2说，“这不仅仅是一个学术问题:它是关于人际关系和感觉良好，感觉你属于这里”时，他并不是指他自己的学习。他正在谈论他的学生在澳大利亚中部偏远的土著社区Ltyentye Apurte(圣特蕾莎)的学校经历，他在那里学习成为一名教师，这是我们自己成长(GOO)计划的一部分。GOO是查尔斯·达尔文大学和天主教教育的联合倡议，旨在提供“国内”土著教师教育，从而解决偏远地区土著教师的短缺问题。作者2对学生学习的关系和文化方面的见解同样适用于他自己学习成为一名教师的经历。成为一名教师“不仅仅是一件学术的事情”，这一点得到了文献的支持，这些文献强调了教师身份形成的生态本质(Beauchamp & Thomas, 2009)。研究人员和教师教育者越来越意识到，教师的发展不仅仅是技能、知识或信仰等“资产的获取”(Akkerman & Meijer, 2011, p. 308)。身份的形成还涉及对情感、承诺和其他未被预定义的专业标准所涵盖的元素的体验和协商。后结构主义认识到身份是多重的，它会随着时间和不同的背景而变化，这为任何对教师身份形成或运作的调查提供了进一步的复杂性。学习社区|特刊:发展我们自己的社区:国家的土著教育|第25期- 2019年12月这些复杂性是文献中没有一致定义教师身份的原因之一(Beijaard, Meijer， & Verloop, 2004)。本文的目的是呈现和探索作者2成为一名教师的故事，以便:(1)证明如何认识到教师身份是生态的、交易的、相对于时间和地点的，可以更好地理解身份发展的复杂性;(2)强调在偏远地区担任土著教师的影响和挑战，以及成为一名教师对其其他身份和社区地位的影响。本文根据上述生态认同和后结构认同概念来构建教师认同，并用下图所示的模型来表达认同(见图1)。该模型借鉴了Mockler(2011)对教师认同形成的理解，即教师“进入专业的动机和他们作为教师的经历”之间的相互作用，并涉及个人经历。专业背景和政治文化环境(第517页)。该模型还包含了对身份的对话理解，即“既是单一的又是多重的，既是连续的又是不连续的，既是个人的又是社会的”(Akkerman & Meijer, 2011, p. 308)。这种对话概念的含义是，教师在回应当前的背景和关系时，在这些对偶中协商他们的身份位置。 身份是“对经验的不断解释和再解释的过程”，是对“此刻我是谁”这个反复出现的问题的不断变化的回答。(Beijaard et al.， 2004, p. 108)。图1:作者1的生态和后结构教师身份模型来源:Al Strangeways不仅仅是一件学术的事情:在Ltyentye Apurte成为一名教师，并超越了Al Strangeways和Vivien Petit为本文创建的教师身份模型(图1)确定了身份的三个相互关联的元素:•潜在的信仰，价值观，性格和动机。•当前的知识、技能和实践。•未来的抱负、目标和愿景。这些因素是通过一系列不断扩大的生态影响范围构建的(Bronfenbrenner, 1977)，包括:个体影响，如教师的讲故事实践;中系统影响，如与家人和同事的关系;以及文化和历史等宏观系统的影响。认同的构成要素和影响因素都是动态的;它们相互作用并随时间变化。该模型的目的是表达身份的各个元素(模型的三个内圈)和构建这些身份元素的生态影响(四个同心圆和时间线)。该模型借鉴了Strangeways和Papatraianou(2019)在重新绘制教师弹性景观时开发的生态学视角。模型中描述的影响范围需要被视为和理解为生态的、交易的和相对的;发生在社会文化建构的语境中，通过在语境中定位的意义和价值观之间的谈判过程，并根据这些语境和谈判而变化。教师叙事在教育研究中有着悠久而良好的支持历史(Goodson, 1990;Clandinin & Connelly, 2004)。它们与其他基于艺术的教育研究(ABER)方法一起，是理解职业认同的“更细致和更全面的方法”的关键要素，Mockler(2011)认为，这种方法对于对抗对教师工作和政策与公共话语中的角色的“技术理性”理解的日益特权至关重要(第517页)。本文采用叙事的方法，因为身份本身就是通过叙事来建构的。正如莫克勒(2011)所断言的那样，叙事既能产生身份，也能对身份提出要求。此外，故事提供的知识总是“定位的、短暂的、局部的和临时的”(Cormack, 2004, p. 220)。这是因为故事是一系列重建的产物，是由讲故事的参与者、在这样一篇论文中解释故事的作者以及故事的读者你共同完成的。因此，叙事形式很好地表现了身份的同等位置、短暂、局部和临时性质，以及它在其中发展和运作的生态系统。正如Clandinin, Downey和Huber(2009)所断言的那样:一种思考教师身份的叙事方式谈到了教师个人实践知识与教师生活和工作的过去和现在的景观之间的联系……使用“生活的故事”的概念是一种讲述教师在实践中生活的故事的方式，并讲述他们是谁以及正在成为谁作为教师。这种思维方式的重要之处在于理解我们每个人生活的多样性——生活由多种情节组成。(Clandinin et al.， 2009, pp. 141-2)对话方法基于Akkerman和Meijer(2011)的工作，本文采用对话方法来研究方法以及身份的概念化。对话探究是“与各自的老师对话的行为”，而不是研究“关于”他们(Akkerman & Meijer, 2011, p. 316)。这篇论文是和老师共同撰写的，它讲述了老师的故事。作者2的故事在斜体文本中呈现，这些文字摘自作者2和他的合著者作者1(作者1在2010-2015年期间与作者2一起担任GOO计划的讲师)进行的超过15小时的转录采访。这段时间标志着他在澳大利亚中部偏远的圣特蕾莎土著社区(Ltyentye Apurte)全职教学的第一年结束。47个学习社区|特期:成长我们自己。构成本文其余部分的分析性和解释性文本是作者2和作者1合作讨论的结果，贯穿叙事、分析和艺术作品的结构和主题也是如此。在整个过程中，作者小心翼翼地使作者2的故事在复述时不被“殖民化”
{"title":"‘More than an academic thing’: Becoming a teacher in Ltyentye Apurte and beyond","authors":"Al Strangeways, Vivien Pettit","doi":"10.18793/lcj2019.25.05","DOIUrl":"https://doi.org/10.18793/lcj2019.25.05","url":null,"abstract":"Becoming a teacher involves much more than building an effective collection of professional knowledge and practice. Establishing a satisfying and meaningful teacher identity is the foundation of teacher development and has implications for teacher retention and for reclaiming the profession from its current domination by policy discourses. Much can be learned by teacher educators, education leaders and teachers themselves from narratives of identity development. Such stories offer an embodied picture of the complex inter-relationship between the different elements of a teacher’s identity and how a teacher’s experiences, relationships and socio-cultural context shape the meaning they make of their teacherself. This paper draws on arts-based, narrative and dialogic methods to share Author 2’s story of his professional identity formation before, during and after his participation in the Growing Our Own (GOO) program at Ltyentye Apurte (Santa Teresa). The story emerges from data collected over six years of the eight-year working relationship between Author 2 and Author 1, a lecturer on the program. It casts light on the people, places and experiences that shaped his professional identity, on the challenges he encountered, and the impact becoming a teacher had on his identity as an Indigenous man and a member of his community. This story contests the notion of professional identity development as a straightforward journey towards a known destination and offers a rich embodiment of the complex nature of teacher identity as ecological, transactional and relative to time and place. Background and context Teacher identity When Author 2 said, “It’s more than an academic thing: it’s about relationships and feeling good, feeling like you belong”, he wasn’t referring to his own learning. He was talking about his students’ experience of school at the remote Indigenous community of Ltyentye Apurte (Santa Teresa) in central Australia where he learned to become a teacher as part of the Growing Our Own (GOO) program. GOO is a joint initiative of Charles Darwin University and Catholic Education, designed to deliver Indigenous teacher education ‘on-country’ and so address the shortage of remote Indigenous teachers. Author 2’s insight into the relational and cultural aspects of his students’ learning applies equally well to his own experience of learning to become a teacher. Becoming a teacher is “more than an academic thing,” and this is supported by the literature, which foregrounds the ecological nature of teacher identity formation (Beauchamp & Thomas, 2009). Researchers and teacher educators are becoming increasingly aware that a teacher’s development involves far more than the “acquisition of assets” such as skills, knowledge or beliefs (Akkerman & Meijer, 2011, p. 308). Identity formation also involves the experience and negotiation of emotions, commitments and other elements that are not captured by a predefined set of professional standards. The post-structu","PeriodicalId":43860,"journal":{"name":"Learning Communities-International Journal of Learning in Social Contexts","volume":"99 1","pages":"44-61"},"PeriodicalIF":1.1,"publicationDate":"2019-12-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"85886318","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}
This paper presents a Both-Ways place-based science education initiative, which situates Indigenous and western science knowledge traditions together as official curriculum knowledge, within a Bachelor of Education science education unit. This program is delivered in-situ to preservice teachers who work as Aboriginal Teaching Assistants in school classrooms. The program, known as Growing Our Own, is established in Indigenous communities in the Northern Territory (NT). This initiative has engaged Indigenous preservice teachers in border-crossing pedagogical practices as a way to recognise the legitimate use of the Indigenous concepts of place. It has also contextualised the teaching of school science as described in the Australian curriculum. This Both-Ways approach privileges the voices and knowledge of local Indigenous peoples and creates a bridge to the curriculum of science in a placebased contextually relevant methodological manner. Such modifications realise a meaningful cultural and place contextualization, which values and enables border-crossing between local Indigenous science knowledge, language and western science. The paper presents pedagogical discourses of place-based and contextual approaches in five NT Indigenous communities to demonstrate how the teaching of science has been reconceptualised. The authors and the preservice teachers use Indigenous perspectives intertwined with the science of the Australian curriculum. Such approaches have provided meaningful border-crossing opportunities for preservice teachers in the Growing Our Own program.
{"title":"Both-Ways science education: Place and context","authors":"Joël Rioux, G. Smith","doi":"10.18793/lcj2019.25.09","DOIUrl":"https://doi.org/10.18793/lcj2019.25.09","url":null,"abstract":"This paper presents a Both-Ways place-based science education initiative, which situates Indigenous and western science knowledge traditions together as official curriculum knowledge, within a Bachelor of Education science education unit. This program is delivered in-situ to preservice teachers who work as Aboriginal Teaching Assistants in school classrooms. The program, known as Growing Our Own, is established in Indigenous communities in the Northern Territory (NT). This initiative has engaged Indigenous preservice teachers in border-crossing pedagogical practices as a way to recognise the legitimate use of the Indigenous concepts of place. It has also contextualised the teaching of school science as described in the Australian curriculum. This Both-Ways approach privileges the voices and knowledge of local Indigenous peoples and creates a bridge to the curriculum of science in a placebased contextually relevant methodological manner. Such modifications realise a meaningful cultural and place contextualization, which values and enables border-crossing between local Indigenous science knowledge, language and western science. The paper presents pedagogical discourses of place-based and contextual approaches in five NT Indigenous communities to demonstrate how the teaching of science has been reconceptualised. The authors and the preservice teachers use Indigenous perspectives intertwined with the science of the Australian curriculum. Such approaches have provided meaningful border-crossing opportunities for preservice teachers in the Growing Our Own program.","PeriodicalId":43860,"journal":{"name":"Learning Communities-International Journal of Learning in Social Contexts","volume":"13 1","pages":"90-105"},"PeriodicalIF":1.1,"publicationDate":"2019-12-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"79752876","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}
In this paper, we give the Growing Our Own students1 the opportunity to tell us their perceptions of the Growing Our Own program. As Growing Our Own partners and lecturers, it has been easy to provide our view of what we see happening when we work in the Growing Our Own program. We are aware that what this program offers to us, both personally and professionally, is highly valuable. We commonly express the privilege we feel to be working in the program and our talk often turns to the care that is given to and received from the people involved: our students, our mentor teachers, our schools, our relationship with Catholic Education, our teaching, our learning (and learning and learning), our joys, our failures, the extreme hilarity and the sadness we feel at some of the stories we hear of the struggles our students encounter. Contained within all these discussions is our unquestioning assumption that Growing Our Own works. We see it and experience it every time we enter the communities that we work with and despite all the things that could go wrong—intercultural misunderstandings, the danger of the elements and isolation, internal community issues, a lack of language (on our behalf), an often inflexible, mainstream institutional system at schooling and university levels, logistical issues with travel, resources, the extreme need for flexibility—it still works. Evaluations have been done in the past and will be again, so we know that it works (Ebbeck, 2009; Giles, 2010; Maher, 2010). We, as lecturers, regularly share all this, strongly believing that Growing Our Own works from our perspective. But are we wrongly assuming that it is the same for our students? In this paper, we explore what our Growing Our Own students believe is happening that helps them (or doesn’t) to engage, learn, grow and succeed as fully trained teachers in the isolation of remote communities in the Northern Territory (NT), a place that typically challenges the best teachers and the most dedicated teacher education students.
{"title":"It’s just a matter of time: The perceptions of growing our own students of the Growing Our Own program","authors":"Nicoli Barnes, Ben van Gelderen, Kelly Rampmeyer","doi":"10.18793/lcj2019.25.03","DOIUrl":"https://doi.org/10.18793/lcj2019.25.03","url":null,"abstract":"In this paper, we give the Growing Our Own students1 the opportunity to tell us their perceptions of the Growing Our Own program. As Growing Our Own partners and lecturers, it has been easy to provide our view of what we see happening when we work in the Growing Our Own program. We are aware that what this program offers to us, both personally and professionally, is highly valuable. We commonly express the privilege we feel to be working in the program and our talk often turns to the care that is given to and received from the people involved: our students, our mentor teachers, our schools, our relationship with Catholic Education, our teaching, our learning (and learning and learning), our joys, our failures, the extreme hilarity and the sadness we feel at some of the stories we hear of the struggles our students encounter. Contained within all these discussions is our unquestioning assumption that Growing Our Own works. We see it and experience it every time we enter the communities that we work with and despite all the things that could go wrong—intercultural misunderstandings, the danger of the elements and isolation, internal community issues, a lack of language (on our behalf), an often inflexible, mainstream institutional system at schooling and university levels, logistical issues with travel, resources, the extreme need for flexibility—it still works. Evaluations have been done in the past and will be again, so we know that it works (Ebbeck, 2009; Giles, 2010; Maher, 2010). We, as lecturers, regularly share all this, strongly believing that Growing Our Own works from our perspective. But are we wrongly assuming that it is the same for our students? In this paper, we explore what our Growing Our Own students believe is happening that helps them (or doesn’t) to engage, learn, grow and succeed as fully trained teachers in the isolation of remote communities in the Northern Territory (NT), a place that typically challenges the best teachers and the most dedicated teacher education students.","PeriodicalId":43860,"journal":{"name":"Learning Communities-International Journal of Learning in Social Contexts","volume":"55 1","pages":""},"PeriodicalIF":1.1,"publicationDate":"2019-12-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"90769217","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}
{"title":"I look behind me… genesis of Growing Our Own","authors":"A. Elliott, CQUniversity, B. Keenan, N. Office","doi":"10.18793/lcj2019.25.02","DOIUrl":"https://doi.org/10.18793/lcj2019.25.02","url":null,"abstract":"","PeriodicalId":43860,"journal":{"name":"Learning Communities-International Journal of Learning in Social Contexts","volume":"245 1","pages":"8-19"},"PeriodicalIF":1.1,"publicationDate":"2019-12-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"74129614","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}
{"title":"Language at home and the school: Resistance and compromise","authors":"Birut I. Zemits, M. Mullins, Therese Parry","doi":"10.18793/lcj2019.25.07","DOIUrl":"https://doi.org/10.18793/lcj2019.25.07","url":null,"abstract":"","PeriodicalId":43860,"journal":{"name":"Learning Communities-International Journal of Learning in Social Contexts","volume":"51 1","pages":"72-77"},"PeriodicalIF":1.1,"publicationDate":"2019-12-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"84098989","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}
B. Staley, Leonard A. Freeman, Bertram Tipungwuti, Kial King, M. Mullins, Edwina Portaminni, Rachel Puantulura, Marcus Williams, Nikita Jason, Anthony Busch
Inclusive practices can be interpreted broadly as the ways in which we ensure that all students have an equitable education to optimise student learning outcomes, achievement and attendance. In this paper, Aboriginal pre-service teachers, all currently working towards their teaching degrees and all working as Aboriginal teaching assistants in Northern Territory (NT) classrooms, share their perceptions regarding barriers to inclusion for students in their schools and communities. The reflections were drawn from their university assignments in a unit on inclusive education, which focused on teaching all students including those with additional needs. Pre-service teachers were asked to name barriers to learning for their school-aged students and make suggestions about changes that would help students in/from their communities engage more successfully with school. This paper is intended to privilege the voices of this cohort of pre-service teachers who have significant insight into their schools, given many of them are working in the schools that they themselves attended as students. Using their assignments in the inclusive education unit as a basis for understanding their experiences with exclusion, identified barriers are examined along with their proposed solutions. This work calls for greater cultural inclusion of local languages and traditions. Inclusive and equitable education requires partnership with families and community members so that the education delivered, truly caters for students’ diverse learning needs.
{"title":"Barriers to inclusion: Aboriginal pre-service teachers’ perspectives on inclusive education in their remote Northern Territory schools","authors":"B. Staley, Leonard A. Freeman, Bertram Tipungwuti, Kial King, M. Mullins, Edwina Portaminni, Rachel Puantulura, Marcus Williams, Nikita Jason, Anthony Busch","doi":"10.18793/lcj2019.25.08","DOIUrl":"https://doi.org/10.18793/lcj2019.25.08","url":null,"abstract":"Inclusive practices can be interpreted broadly as the ways in which we ensure that all students have an equitable education to optimise student learning outcomes, achievement and attendance. In this paper, Aboriginal pre-service teachers, all currently working towards their teaching degrees and all working as Aboriginal teaching assistants in Northern Territory (NT) classrooms, share their perceptions regarding barriers to inclusion for students in their schools and communities. The reflections were drawn from their university assignments in a unit on inclusive education, which focused on teaching all students including those with additional needs. Pre-service teachers were asked to name barriers to learning for their school-aged students and make suggestions about changes that would help students in/from their communities engage more successfully with school. This paper is intended to privilege the voices of this cohort of pre-service teachers who have significant insight into their schools, given many of them are working in the schools that they themselves attended as students. Using their assignments in the inclusive education unit as a basis for understanding their experiences with exclusion, identified barriers are examined along with their proposed solutions. This work calls for greater cultural inclusion of local languages and traditions. Inclusive and equitable education requires partnership with families and community members so that the education delivered, truly caters for students’ diverse learning needs.","PeriodicalId":43860,"journal":{"name":"Learning Communities-International Journal of Learning in Social Contexts","volume":"231 1","pages":"78-89"},"PeriodicalIF":1.1,"publicationDate":"2019-12-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"89236166","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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