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Chwuech manimba: Indigenous creative education among women of the Luo community of western Kenya.

机译：Chwuech manimba：肯尼亚西部罗伊社区妇女的土著创造力教育。

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摘要

The aim of this dissertation is to present the procedure and proceedings of an instructional research into the teaching and learning among Luo women of Western Kenya. The purposes of the research are threefold. First, it seeks to document a system of indigenous adult education that has proved sustainable among Luo women from generation to generation. Second, it attempts to examine, document, and contextualize the local terminologies of an indigenous African form of adult education, within the meta-language of scholarly adult educational studies and practices. Third, it reports the entire process through which the research unfolded, in a systematic form that renders it reproducible in a similar setting. The principal objective of the study is to document the process through which women empower themselves through adult education, by using expressive forms of creativity as metaphors for resistance, regeneration, and survival.;To satisfy this range of aims, purposes, and objectives, I carried out research among the Bang jomariek women, a group already known locally as practitioners of chwuech. Chwuech is a wide-ranging Luo indigenous term that the artists apply in reference to activities including the creative process, the aesthetic reflections, social intervention, and the art educational structure of their expressive cultures. This group practices a range of art forms including a systematic form of indigenous adult art education. My familiarity with the art forms is one of the principle considerations for choosing this group. I knew the forms as a child who grew up in the same geographical region with these women. But, I also decided to study with them because of their use of sustainable working materials, which are all sourced locally in their environments. Their use of sustainable mediums of expression, which multiplies the efficiency of their sustainable art educational practices, makes them perfect as a model group for this study into sustainable feminist art education among adults in Africa.;I have carefully studied the theories of adult education in the process of selecting suitable tools for this research. A good portion of the reflective time given to this project elaborated on the varieties of possibilities, before I adopted two main theoretical angles, namely (post)feminist and post colonial perspectives in adult education. The study methods fostered by these theories allows for the creation of a polyvocal context that enables the participants to contribute to the research process in a comfortable and fruitful manner. Additionally, following from the ethnographic nature of this study and the pragmatic orientations of the theories that form its base, I chose participant observation, which I particularly adapted into the concept of kit dak in the Luo family architecture, as the main instrument for collecting data. I did this because I wished to fit the study into the local epistemologies and, by so doing, enhance its success among members of the Bang' jomariek women group. Other study instruments are semi-structured open-ended interviews, journaling, and photo voice. This dissertation contains the journeys from the stages of preparing for the research, to the points of post-research reflections and analysis. I divided the dissertation into seven chapters starting from the preparations for the study to reflections about it at the end of the study so as to present a comprehensive picture of the multidimensional facets of the research process.;In the West Reru community, chwuech functions to improve multiple aspects of the community. This feminist art education processes is anti-colonial in the way it spurs critical thinking among participants who gain the confidence of exploring avenues, at their disposal, to improve their lives and that of their community. By engaging in chwuech, participants not only learn an income-generating skill, but are able to be actively involved in their community's economic, medical, political, spiritual, and social dimension as indigenous practitioners. Thus, chwuech allowed the participants one means by which they tackled the emerging problems of poverty, disease, political instability, and social strife that commonly confronted them in their community and to varying degrees of success.;The participants employed various strategies to successfully engage in chwuech. Some of these strategies included teaching and learning through song, sayings, modeling, scaffolding, and experiencing. Spirituality served as an important source of direction in the chwuech activities and the women's lives. The spirit of community created by the collective nature of the chwuech activities enabled the learners to willingly help each other with issues that crop up as impediments in life. This happy, accepting, dynamic, and effervescent environment also fostered free exchange of information unhindered by any forms of limitations on content. (Abstract shortened by UMI.)
机译：本文的目的是介绍肯尼亚西部的罗非族妇女的教学研究的程序和过程。研究的目的有三个方面。首先，它试图记录证明已被洛代妇女世代相传的可持续的土著成人教育制度。其次，它试图在学术性成人教育研究和实践的元语言中，研究，记录和描述非洲土著形式成人教​​育的当地术语。第三，它以系统的形式报告了研究展开的整个过程，从而使研究可以在相似的背景下重现。该研究的主要目的是记录妇女通过成人教育赋予自己的能力的过程，方法是使用表达形式的创造力作为抵抗，再生和生存的隐喻。为了满足这一范围的目的，宗旨和目标，我对Bang Jomariek妇女进行了研究，该妇女在当地已经被称为chwuech的从业者。 Chwuech是罗氏族人广泛使用的术语，艺术家在参考其活动时应运而生，包括其创作文化的创作过程，美学反思，社会干预以及艺术教育结构。该小组练习各种艺术形式，包括系统的土著成人艺术教育形式。我对艺术形式的熟悉是选择该组的主要考虑因素之一。我知道小时候和这些妇女在同一地理区域长大的孩子的形态。但是，我也决定与他们一起学习，因为他们使用了可持续的工作材料，这些材料全部来自当地的环境。他们对可持续表达方式的运用，提高了其可持续艺术教育实践的效率，使它们非常适合作为本研究非洲成年人可持续女权主义艺术教育的模型组。为这项研究选择合适的工具的过程。在我采用两种主要的理论角度，即成人教育中的（后）女权主义和后殖民主义观点之前，该项目的反思时间中有很大一部分阐述了各种可能性。这些理论所倡导的研究方法可以创造出一个多语境，使参与者能够以一种舒适而富有成果的方式为研究过程做出贡献。此外，根据这项研究的人种学性质和构成该理论基础的理论的务实取向，我选择了参与者观察，我特别将其适应于罗氏家族体系中的达克概念，作为收集数据的主要工具。我之所以这样做，是因为我希望使该研究适合当地的认识论，并通过这样做，增强其在Bang'jomariek妇女组织成员中的成功。其他学习工具是半结构式开放式访谈，日记和照片语音。本文包括从研究准备阶段到研究后反思和分析的过程。我将论文分为七章，从研究准备到研究结束时进行反思，以全面展现研究过程的各个方面。在西方鲁鲁社区，chwuech的作用是改善社区的多个方面。这种女性主义的艺术教育过程是反殖民主义的，它激发了参与者的批判性思维，参与者获得了探索可支配的途径以改善自己和社区生活的信心。通过参与教学活动，参与者不仅可以学习创收技能，还可以作为土著从业者积极参与其社区的经济，医学，政治，精神和社会领域。因此，chwuech为参与者提供了一种解决他们在社区中普遍面临的贫困，疾病，政治不稳定和社会冲突的新方法，并取得了不同程度的成功。参与者采用了各种策略来成功地参与chwuech。其中一些策略包括通过歌曲，谚语，建模，脚手架和体验进行教与学。精神活动是学校活动和妇女生活的重要方向。通过学习活动的集体性质而建立的社区精神使学习者愿意彼此帮助，共同解决生活中的障碍。这种快乐，令人接受，充满活力的泡腾环境还促进了自由交换信息，不受任何形式的内容限制的阻碍。 （摘要由UMI缩短。）

著录项

  • 作者

    Wadende, Pamela Akinyi.;

  • 作者单位

    Texas State University - San Marcos.;

  • 授予单位 Texas State University - San Marcos.;
  • 学科 Education Art.;African Studies.;Education Adult and Continuing.
  • 学位 Ph.D.
  • 年度 2011
  • 页码 261 p.
  • 总页数 261
  • 原文格式 PDF
  • 正文语种 eng
  • 中图分类
  • 关键词

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