La présentation portera sur le rôle de la créativité en vue de permettre l’« élargissement épistémologique » (Barrett, Harmin, Karonhiakta’tie Maracle et Thomson, 2014) dans les liens entre les espaces académiques et familiaux. La création d’un artefact pédagogique collectif, inspiré du wampum, permet un agencement de récits et de pratiques multiformes et plurilingues. Les modalités de cette création, elle-même négociée, émerge des pratiques et contributions des enseignants, éducateurs et étudiants, autochtones et allochtones, participants. Au final, ce projet de recherche tente d’ouvrir des (re) configurations langagières dans nos collaborations en territoire non-cédé Anishinaabeg.
Bonnes pratiques biomédicales en établissement de soins : Guide
(Re)configurations langagières dans un projet doctoral multimodal
1. Dans le cadre d’un projet de recherche doctorale recevant l’appui du
Conseil de recherches en sciences humaines du Canada.
(Re)
configurations
langagières
dans un projet doctoral
multimodal
Julie Vaudrin-Charette,
Candidate au doctorat en éducation,
Université d’Ottawa, jvaud073@uottawa.ca
Dir. Carole Fleuret et Nicholas Ng-A-Fook
et conseillère pédagogique, Cégep de l’Outaouais
Congrèsde l’ACFAS, UQAC, TerritoireInnu, Saguenay, 11 mai 2018.
Colloque 427: "Les (re)configurations actuelles des relations collaboratives : réalités, enjeux et préoccupations des acteurs de la recherche en milieux autochtones".
3. #10. ... protéger le droit d’utiliser
les langues autochtones, y compris
en ce qui touche l’enseignement
de telles langues dans le cadre de
cours crédités;
Extrait, 94 Appels à l’action, Commission de vérité et réconciliation du Canada,
2015.
Source:
http://www.trc.ca/websites/trcinstitution/File/2015/Findings/Calls_to_Action_Fre
nch.pdf
Language is far more than
communication; it is a fundamental
form of knowledge and identity.
There is much to be learned from
learning an Indigenous language.
Much can be learned from
articulating the different ways in
which we learn, acquire and
protect language. But we are also
deeply ambivalent about language
and its relationship to how we think
and behave.
Chung, Stan. (2016). The morning after Canada’s Truth and
Reconciliation Commission report: decolonisation through
hybridity, ambivalence and alliance, Intercultural Education,
27:5, 399-408, DOI: 10.1080/14675986.2016.1240497.
Langues
5. RAVEN
Activation
?
datsan chugh raven
ka'qaquj crow
Mikmaw
Innu-aïnum
kakatshu ni: raven, crow
One of the reasons that stories are so critical to Anishinaabe
worldviews is that they not only provide an epistemological
base for conceptualizing the world in which they exist, but
also offer an actionable directive. By using the word
“directive,” I do not mean to suggest that Anishinaabe stories
dictate action through force in the same manner as a mandate
or edict. Instead, they invite critical reflection
upon themselves and provide a strategy for
behavior, attitudes, and beliefs.They also require
activity on the part of those who hear (or read) them.
Anishinaabe stories are meant to work, and they require
work as well. (Richotte, 2013)
http://www.firstvoices.com/
in Tsilhqotin-Xeni-Gwetin
otsi'tén:'a bird - in Mohawk
ww.innu-aimun.ca/
Gaagaagishiinh (Raven)
kopiwadan.ca
http://rabble.ca/news/2014/02/to-our-
anishinaabemowin-teachers-we-are-listening
11. Références
Absolon, Kathleen E. and Absolon-Winchester, Akiesha E. (2016). Exploring Pathways to Reconciliation. Consensus: Vol. 37: Iss. 1, Article 2.
Archibald, J. (2008) Indigenous Storywork. Educating the Heart, Mind, Body, and Spirit. UBC Press : Vancouver. I
Cajete, G.A. (1994). Look to the Mountain: An Ecology of Indigenous Education. Skyland: Kivaki Press.
Chung, S. (2016). The morning after Canada’s Truth and Reconciliation Commission report: decolonisation through hybridity, ambivalence and
alliance. Intercultural Education, 27(5), 399-408.
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de Oliveira Andreotti, V., Stein, S., Ahenakew, C., & Hunt, D. (2015). Mapping interpretations of decolonization in the context of higher education.
Decolonization: Indigeneity, Education & Society, 4(1).
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273-290.
Ermine, W. (2007). Ethical Space of Engagement, The. Indigenous LJ, 6, 193.
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du français de scolarisation pour les nouveaux arrivants. Canadian Society for the Study of Education/Société canadienne pour l’étude de
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Freire, P. (2015). Pedagogy of indignation.
Giroux, H. A. (1997). Pedagogy and the Politics of Hope Theory, Culture, and Schooling: A Critical Reader.
Gorski, P. Reaching and Teaching Students in Poverty: Strategies for Erasing the Opportunity Gap (Teachers College Press, 2014).
Haig-Brown, C. (2008). Taking Indigenous Thought Seriously: A Rant on Globalization with Some Cautionary Notes. Journal of the Canadian
Association for Curriculum Studies, 6 (2), 8-24.
Kaufman, Erica, "Imagining a "Poethical" Classroom" (2016). CUNY Academic Works.
http://academicworks.cuny.edu/gc_etds/733
Kincheloe, J. L., & Steinberg, S. R. (2008). Indigenous knowledges in education: Complexities, dangers, and profound benefits. Handbook of
critical and indigenous methodologies, 135-156. Thousand Oaks: Sage Publications.
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Latulippe, N. (2015). Bridging parallel rows: Epistemic difference and relational accountability in cross-cultural research.
International Indigenous Policy Journal, 6(2).