By Darren M. O'Hern, Yoshiko Nozaki
Via a multi-sited qualitative examine of 3 Kenyan secondary faculties in rural Taita Hills and concrete Nairobi, the quantity explores the methods the dichotomy among "Western" and "indigenous" wisdom operates in Kenyan schooling. particularly, it examines perspectives on traditional sciences expressed via the scholars, academics, the state's curricula files, and colleges' exam-oriented pedagogical ways. O'Hern and Nozaki query kingdom and native schooling guidelines and practices as they relate to ordinary technology matters equivalent to agriculture, biology, and geography and their dismissal of indigenous wisdom approximately setting, nature, and sustainable improvement. They recommend the necessity to advance serious postcolonial curriculum regulations and practices of technology schooling to beat knowledge-oriented binaries, emphasize sustainable improvement, and tackle the issues of inequality, the heart and outer edge divide, and social, cultural, and environmental injustices in Kenya and, via implication, in other places. "In an period of environmental predicament and devastation, schooling that helps sustainability and survival of our planet is required. inside a broader sociopolitical context of post-colonialism and globalization, this quantity issues out chances and demanding situations to accomplish such an schooling. The authors suggest a serious, postcolonial strategy that recognizes the contextual and situational construction of all wisdom, and that de-dichotomizes indigenous from 'Western' clinical knowledge." Eric (Rico) Gutstein, Professor, Curriculum and guideline, collage of Illinois at Chicago (USA)
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Additional resources for Natural Science Education, Indigenous Knowledge, and Sustainable Development in Rural and Urban Schools in Kenya: Toward Critical Postcolonial Curriculum Policies and Practices
To be sure, the dichotomy between Western scientific knowledge and indigenous knowledge has been, to some extent, questioned in anthropological and educational debates for decades; however, the focus of much of the literature on this topic is theoretical in nature. It is here that we argue that there is considerable merit in the (re)conceptualization of bottom-up approaches to natural science education and the exploration—with a critical lens— of students’ and teachers’ interaction with, and perceptions of, Western scientific knowledge and/or indigenous knowledge.
Levi-Strauss’ arguments concerning the nature of knowledge produced and used by native people are followed by a series of analyses that explore how such knowledge systems are culturally bound and contextually constructed and reconstructed. For example, Geertz (1983) refers to it as “local knowledge” to argue for the need to draw upon the knowledge, beliefs, and ideas of a local culture when exploring its contextual practices. According to Geertz: [T]he shapes of knowledge are always ineluctably local, indivisible from their instruments and their encasements.
99). To 17 CHAPTER 2 create such spaces, students and teachers forge creative interactions in the science classroom that connect the spaces of science education and the home to open the hybrid space that contains aspects of both school and home. Such emerging science practices and hybrid spaces also serve to welcome students who are not fluent in the school-acknowledged language and views of the science classroom and help to redefine student participation and the role of the teacher in science instruction.