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188宝金博页面版: Schalay’nung Sxwey’ga Emerging cross-cultural pedagogy in the…

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内容提示: 2/20/08 5:02 PM Educational Insights | Volume 11, Number 3, 2007Page 1 of 21 http://www.ccfi.educ.ubc.ca/publication/insights/v11n03/articles/williams/williams.htmlWilliams, L. and Michele Tanaka Schalay’nung Sxwey’ga Emerging cross-cultural pedagogy in the academyEducational Insights, 11 (3). [Available: http://www.ccfi.educ.ubc.ca/publication/insights/v11n03/articles/williams/williams.html]Schalay’nung Sxwey’gaEmerging cross-cultural pedagogy in the academyLorna Williams and Michele TanakaUniversity ...

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2/20/08 5:02 PM Educational Insights | Volume 11, Number 3, 2007Page 1 of 21 http://www.ccfi.educ.ubc.ca/publication/insights/v11n03/articles/williams/williams.htmlWilliams, L. and Michele Tanaka Schalay’nung Sxwey’ga Emerging cross-cultural pedagogy in the academyEducational Insights, 11 (3). [Available: http://www.ccfi.educ.ubc.ca/publication/insights/v11n03/articles/williams/williams.html]Schalay’nung Sxwey’gaEmerging cross-cultural pedagogy in the academyLorna Williams and Michele TanakaUniversity of Victoria, British Columbia 1. The pole arrives (photo by Janet Riecken) Cross-cultural dialogue between Indigenous and Non-Indigenous educators serves tostrengthen schools and communities by drawing a new vision of the future through theinteraction of divergent epistemologies. Educator Yatta Kanu (2003) suggests thathumankind is at a historic point that demands a culturally combined approach to curriculumreform, “where relations are no longer unidirectional or univocal, flowing from thecolonialist to the colonized” (79). Post colonial theorist, Homi Bhabha (Rutherford, 1990)calls for new sites to be opened up for a “third space” where cultural discourses can weavetogether and create an alternative discourse of change. This is a space where unequalcultural power can mix and shift.

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