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The inclusion of aspects of Indigenous education requires us to acknowledge the existence of multiple forms of knowledge rather than one, standard, benchmark system. [66] A prime example of how Indigenous methods and content can be used to promote the above outcomes is demonstrated within higher education in Canada.
Hopi philosophy teaches that life is a journey, to be lived in harmony with the natural world. Thus, the Hopi believe that following hopivotskwani will lead to positive outcomes not only in interpersonal relationships, but also in interactions with nature, for example ensuring sufficient rainfall and a good harvest. [8] [better source needed]
Ethnophilosophy is the study of indigenous philosophical systems. The implicit concept is that a specific culture can have a philosophy that is not applicable and accessible to all peoples and cultures in the world; however, this concept is disputed by traditional philosophers. [1]
Ubuntu education uses the family, community, society, environment and spirituality as sources of knowledge but also as teaching and learning media. [4] The essence of education is family, community, societal and environmental well-being. [30] Ubuntu education is about learners becoming critical about their social conditions.
Education providers may include the state or territory; university or post-secondary education institution; person or body conducting an educational system; and/or a person qualified to conduct research on education. [5] The legislation outlines several aims for achieving equitable and appropriate educational outcomes for Indigenous people.
Kincheloe and Steinberg also embrace Indigenous knowledges in education as a way to expand critical pedagogy and to question educational hegemony. Joe L. Kincheloe, in expanding on the Freire's notion that a pursuit of social change alone could promote anti-intellectualism, promotes a more balanced approach to education than postmodernists. [17]
The first is the exogenous model, a "foreign model", while the second is the indigenous model, or the "traditional model". The foreign model is described to be "legal and formal". The indigenous model is described as a "traditional and non-formal" model or guide, deeply embedded in the subconscious of the Filipinos. [5]
In some indigenous communities in the Americas, children learn by a means of observing and contributing in everyday life with careful attention. These processes of learning are part of a larger system of Indigenous learning studied by Rogoff and colleagues called Learning through Observing and Pitching In (LOPI). These observations and ...