文化能力与发展;在偏远的土著和托雷斯海峡岛屿社区进行灵活的跨学科研究的案例

IF 1.5 Q2 EDUCATION & EDUCATIONAL RESEARCH Learning Communities-International Journal of Learning in Social Contexts Pub Date : 2016-04-01 DOI:10.18793/LCJ2016.19.04
Sam Osborne
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引用次数: 4

摘要

与偏远原住民和托雷斯海峡岛民社区有关的政策倾向于采用干预逻辑,目前的政策话语已缩小到学校出勤率,劳动力参与和社区安全的措施(见Gordon, 2015)。在这种情况下,文化有时被视为不重要的,甚至是在土著和托雷斯海峡岛民与其他澳大利亚人之间“缩小差距”(雅培,2015)的努力中需要克服的问题。本文借鉴了Arjun Appadurai的工作,他认为加强文化能力,更具体地说,“渴望的能力”和“声音”(Appadurai, 2004,第66页)产生面向未来的思维,这是发展概念的基础。分享了两个案例研究,作为实践中偏远社区研究方法的例子,并在其中应用了加强文化能力的逻辑。在每种情况下,这种方法都需要灵活性,跨研究学科的工作,以及跨越重要认识论差异点的复杂谈判,因为当地的声音和愿望是特权。需要进行方法上的调整和谈判,以加强每一种情况下当地的声音、语言和概念的发展,一种愿望和未来思维的语言的出现为分析提供了依据。最后,在论证可能有助于加强偏远社区文化能力的制度结构时,提出了三州中心的概念。这种模式为“去殖民知识制造”(Nakata et al., 2012)提供了潜力,并在偏远的土著和托雷斯海峡岛民社区追求基于研究的社会和经济正义。
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Cultural Capacity and Development; the case for flexible, interdisciplinary research in remote Aboriginal and Torres Strait Island communities
Policies in relation to remote Aboriginal and Torres Strait Islander communities tend to adopt a logic of intervention, where current policy discourse has been narrowed to measures of school attendance, workforce participation and community safety (see Gordon, 2015). In this context, culture is sometimes viewed as unimportant, or even a problem to be overcome within efforts to ‘Close the Gap’ (Abbott, 2015) between Aboriginal and Torres Strait Islanders and other Australians. This paper draws on the work of Arjun Appadurai, who argues that strengthening cultural capacity, more specifically, the ‘capacity to aspire’ and ‘voice’ (Appadurai, 2004, p. 66) generates future-oriented thinking, foundational to notions of development. Two case studies are shared as examples of remote community research methodology in practice and where the logic of strengthening cultural capacity has been applied. In each case, this approach has required flexibility, working across research disciplines, and complex negotiations across points of significant epistemological difference as local voices and aspirations are privileged. Methodological adjustments are required and negotiated for strengthening local voices, language and conceptual development in each case, and the emergence of a language of aspiration and future thinking informs the analysis. Finally, in arguing for institutional structures that might assist in strengthening cultural capacity in remote communities, the concept of a tristate hub is proposed. Such a model offers potential for ‘decolonial knowledge-making’ (Nakata et al., 2012) and pursuing research-informed social and economic justice in remote Aboriginal and Torres Strait Islander communities.
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