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Competing knowledges in lifelong education

机译：终身教育中的竞争知识

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This is a discussion paper about access to, and participation in learning opportunities for Māori learners in New Zealand, and Indigenous learners in Australia. Teaching and learning practice in three separate institutional education programmes—one in New Zealand and two in Australia—highlight the problematic nature of inclusion based on competing knowledge systems and frameworks. These systems relate to differing worldviews about how knowledge is privileged and disseminated within society. One view is that whiteness behaviour, through a western worldview, is the erasure of inequality because it presents as the norm in many adult education teaching situations; quite often manifested as indulgent practice, but one that also reinforces the hegemony of normativity. In contrast, an Aboriginal/Indigenous worldview is one that places knowledge within a spiritual realm; constantly resituating the individual into the nexus between individual and cultural ties. The discussion here, is about ideas of whiteness behaviours being present in curriculum delivery, whereby mainstream ideals produce planes of engagement that encapsulate white subjectivities which are both visible and invisible, and represent just one chronology of whiteness. That is, consciously and unconsciously patterned behaviours of delivering curriculum, no matter what the discipline area, have the potential to produce accessibility and achievement, but many would argue that these same behaviours also reproduce inequalities. Ideas from the above theme, take on a whole new perspective with a focus on building workplace and academic skills to the exclusion of cultural identity development. Acquiring skills has the potential to provide another form of competence, yes, but may also undermine learner confidence in being able to transition successfully to further community or higher education programmes. For example, such development alone does little to improve and strengthen literacy, language and numeracy capability for learners to be able to access and undertake tertiary studies, but may do more to compound debates about whiteness behaviours implicit in the post-colonial criticism of ‘whose interest is being served’.View full textDownload full textRelated var addthis_config = { ui_cobrand: "Taylor & Francis Online", services_compact: "citeulike,netvibes,twitter,technorati,delicious,linkedin,facebook,stumbleupon,digg,google,more", pubid: "ra-4dff56cd6bb1830b" }; Add to shortlist Link Permalink http://dx.doi.org/10.1080/02601370.2011.628127
机译：这是一份有关新西兰毛利学习者和澳大利亚土著学习者获得和参与学习机会的讨论文件。三个独立的机构教育计划中的教与学实践（一个在新西兰，两个在澳大利亚）强调了基于竞争性知识体系和框架的包容性的本质。这些系统涉及关于知识如何在社会中获得特权和传播的不同世界观。一种观点认为，通过西方世界观来看，白人行为是对不平等现象的消除，因为它在许多成人教育教学环境中已成为一种规范。这种行为常常表现为放纵的习惯，但也加强了规范性的霸权。相反，土著/土著世界观是将知识置于精神领域中的一种。不断将个人置于个人和文化纽带之间的纽带。这里的讨论是关于课程交付中存在的白色行为的观念，主流理想产生了参与的平面，这些平面封装了可见和不可见的白色主观性，并且仅代表了一个白色年代。也就是说，有意识和无意识地讲授课程的行为，无论学科领域如何，都有可能产生可及性和成就，但许多人认为这些行为也再现了不平等。来自上述主题的想法将以全新的视角出现，重点放在建设工作场所和学术技能上，以排除文化身份的发展。是的，获得技能有可能提供另一种能力，但也可能削弱学习者对成功过渡到进一步的社区或高等教育计划的信心。例如，仅这种发展对提高学习者的读写能力，语言和计算能力并不能使其学习和进行第三级研究就没有多大作用，但可能对殖民主义后批评“白化”中暗含的白皙行为的辩论更为复杂。查看全文下载相关全文var addthis_config = {ui_cobrand：“泰勒和弗朗西斯在线”，services_compact：“ citeulike，netvibes，twitter，technorati，delicious，linkedin，facebook，stumbleupon，digg，google，更多”，发布号：“ ra-4dff56cd6bb1830b”};添加到候选列表链接永久链接http://dx.doi.org/10.1080/02601370.2011.628127

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