This book brings together the academic fields of educational leadership, educational administration, strategic change management, and Indigenous education in order to provide a critical, multi-perspective, systems level analysis of the provision of education services to Indigenous people. It draws on a range of theorists across these fields internationally, mobilising social exchange and intelligent complex adaptive systems theories to address the key problematic of intergenerational, educational failure. Ma Rhea establishes the basis for an Indigenous rights approach to the state provision of education to Indigenous peoples that includes recognition of their distinctive economic, linguistic and cultural rights within complex, globalized, postcolonial education systems. The book problematizes the central concept of a partnership between Indigenous people and non-Indigenous school leaders, staff and government policy makers, even as it holds this key concept at its centre. The infantilising of Indigenous communities and Indigenous people can take priority over the education of their children in the modern state; this book offers an argument for a profound rethinking of the leadership and management of Indigenous education. Leading and Managing Indigenous Education in the Postcolonial World will be of value to researchers and postgraduate students focusing on Indigenous education, as well as teachers, education administrators and bureaucrats, sociologists of education, Indigenous education specialists, and those in international and comparative education.
This book provides a critical, multiperspective, sociohistorical analysis of the role of food in postcolonial Indigenous, British and French settler relations. Drawing on archival resources from Australian explorers, settlers and nation builders, the book argues that contemporary issues of food security, sovereignty and sustainability have been significantly shaped by the colonial impact on human foodways. The author goes on to enhance readers’ understanding of how contact between inhabitants and newcomers was shaped and informed by food, and how these engagements established a modus vivendi that carries through to the present day. Based on the assessment of archival records, it uses a comparative, socio-historical lens to investigate contact between Indigenous and non-Indigenous people where the exchange of food or knowledge about food took place. It finds that the transfer of food and food knowledge was multifaceted, and the flow of food knowledge occurred in both directions, although these exchanges were neither symmetrical nor balanced. It also analyzes and discusses food as a focal point of activity. The final chapter offers an assessment of the potential for the development of a sustainable, nutritious, tasty Australian cuisine that moves beyond the tropes and stereotypical narratives embedded into colonial Indigenous-settler relations in the context of food. If this was accepted by all Australians, it would allow opportunities to be created for Indigenous Australians to develop food products for the market that are sustainable, economically viable and developed in ways that are culturally appropriate.
This book argues that the ancient allodial principle enables a paradigmatic shift in the way specialist educators in environmental, Indigenous, and legal studies; teacher educators; and teachers think about land and water education. Land and water are basic to human life, and students will need to grapple with matters of sustainability and Indigenous entitlement in their future work. People now living in lands and on waterways that have been colonized, such as Australia, are taught to regard land and water in ways that have been fundamentally shaped by English law. This book introduces ancient as well as more contemporary forms of land and water access and examines the underlying ontological and epistemological enframements that shape the way that ‘land’ and ‘water’ are understood and taught. As peoples of the world grapple with environmental sustainability and Indigenous rights, the author provides a pivotal rejection of the entitlement to ‘abuse’. The book also reasons that educators should employ alod pedagogy to develop their approach to ‘working out’ difficult matters to do with balancing the rights and responsibilities of nations, regions, corporations, communal and individual owners in the access to, use of, and transferability of land and waterways.
This book examines Thai knowledge and wisdom from the perspective of postmodern, postcolonial globalization. Ma Rhea explores the ways in which the Thai university system attempts to balance old knowledge traditions, Buddhist and rural, with new Thai and imported knowledge. It traces the development of Thai university partnerships with outsiders, focusing on the seventy year relationship between Thailand and Australia. In comparison, it analyses the old Thai Buddhist wisdom tradition and in the final chapters proposes its worthiness as a pedagogical pathway for universities globally.
This book examines some of the key elements of Buddhist education theory, in particular about educating for wisdom, the ultimate goal of Buddhist education. The teachings of Gautama Buddha have endured for thousands of years carried into the present era in schools, universities, temples, personal development courses, martial arts academies and an array of Buddhist philosophical societies across the globe. Philosophically, the ideas of the Buddha have held appeal across many cultures, but less is known about the underlying educational theories and practices that shape teaching and learning within Buddhist-inspired educational contexts. The chapters outline the development of the Buddha’s teachings, his broad approach to education and their relevance in the 21st century. Subsequently, the book reviews the history of the evolution of the various schools of Buddhist thought, their teaching and learning styles and the dissemination among Asia and later also the Western countries. The book discusses education theories and devices embedded within the Buddhist teachings, examining the works found in the Tipitaka, the Buddhist canon.
This book brings together the academic fields of educational leadership, educational administration, strategic change management, and Indigenous education in order to provide a critical, multi-perspective, systems level analysis of the provision of education services to Indigenous people. It draws on a range of theorists across these fields internationally, mobilising social exchange and intelligent complex adaptive systems theories to address the key problematic of intergenerational, educational failure. Ma Rhea establishes the basis for an Indigenous rights approach to the state provision of education to Indigenous peoples that includes recognition of their distinctive economic, linguistic and cultural rights within complex, globalized, postcolonial education systems. The book problematizes the central concept of a partnership between Indigenous people and non-Indigenous school leaders, staff and government policy makers, even as it holds this key concept at its centre. The infantilising of Indigenous communities and Indigenous people can take priority over the education of their children in the modern state; this book offers an argument for a profound rethinking of the leadership and management of Indigenous education. Leading and Managing Indigenous Education in the Postcolonial World will be of value to researchers and postgraduate students focusing on Indigenous education, as well as teachers, education administrators and bureaucrats, sociologists of education, Indigenous education specialists, and those in international and comparative education.
This book examines Thai knowledge and wisdom from the perspective of postmodern, postcolonial globalization. Ma Rhea explores the ways in which the Thai university system attempts to balance old knowledge traditions, Buddhist and rural, with new Thai and imported knowledge. It traces the development of Thai university partnerships with outsiders, focusing on the seventy year relationship between Thailand and Australia. In comparison, it analyses the old Thai Buddhist wisdom tradition and in the final chapters proposes its worthiness as a pedagogical pathway for universities globally.
This book argues that the ancient allodial principle enables a paradigmatic shift in the way specialist educators in environmental, Indigenous, and legal studies; teacher educators; and teachers think about land and water education. Land and water are basic to human life, and students will need to grapple with matters of sustainability and Indigenous entitlement in their future work. People now living in lands and on waterways that have been colonized, such as Australia, are taught to regard land and water in ways that have been fundamentally shaped by English law. This book introduces ancient as well as more contemporary forms of land and water access and examines the underlying ontological and epistemological enframements that shape the way that ‘land’ and ‘water’ are understood and taught. As peoples of the world grapple with environmental sustainability and Indigenous rights, the author provides a pivotal rejection of the entitlement to ‘abuse’. The book also reasons that educators should employ alod pedagogy to develop their approach to ‘working out’ difficult matters to do with balancing the rights and responsibilities of nations, regions, corporations, communal and individual owners in the access to, use of, and transferability of land and waterways.
This book provides a critical, multiperspective, sociohistorical analysis of the role of food in postcolonial Indigenous, British and French settler relations. Drawing on archival resources from Australian explorers, settlers and nation builders, the book argues that contemporary issues of food security, sovereignty and sustainability have been significantly shaped by the colonial impact on human foodways. The author goes on to enhance readers’ understanding of how contact between inhabitants and newcomers was shaped and informed by food, and how these engagements established a modus vivendi that carries through to the present day. Based on the assessment of archival records, it uses a comparative, socio-historical lens to investigate contact between Indigenous and non-Indigenous people where the exchange of food or knowledge about food took place. It finds that the transfer of food and food knowledge was multifaceted, and the flow of food knowledge occurred in both directions, although these exchanges were neither symmetrical nor balanced. It also analyzes and discusses food as a focal point of activity. The final chapter offers an assessment of the potential for the development of a sustainable, nutritious, tasty Australian cuisine that moves beyond the tropes and stereotypical narratives embedded into colonial Indigenous-settler relations in the context of food. If this was accepted by all Australians, it would allow opportunities to be created for Indigenous Australians to develop food products for the market that are sustainable, economically viable and developed in ways that are culturally appropriate.
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