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<title>Soenke Biermann</title>
<copyright>Copyright (c) 2012  All rights reserved.</copyright>
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<description>Recent documents in Soenke Biermann</description>
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<title>Review of higher education and social justice by A Furlong and F Cartmel, Society for Research into Higher Education and Open University Press, Maidenhead, 2009, 143 pp, ISBN: 978-033522362-6</title>
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<pubDate>Thu, 06 Sep 2012 18:55:28 PDT</pubDate>
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<author>Soenke Biermann</author>


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<title>Indigenous pedagogy as a force for change</title>
<link>http://works.bepress.com/soenke_biermann/15</link>
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<pubDate>Thu, 06 Sep 2012 18:45:18 PDT</pubDate>
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	<p>IndIgenous academics over the past decade and a half have been focusing strongly, in terms of theory development, on Indigenous' epistemologies and research methodologies. What has not been given equal academic attention is the theoretical articulation of Indigenous pedagogy, not only as a valid system of knowledge and skill transfer, but also as one that conveys meaning, values and identity. In this paper, we want to explore some of the. practical aspects of Indigenous pedagogy in a tertiary setting by way of a student-teacher dialogue and also discuss the wider implications of a theoreticaL articulation from ol1r perspective as researchers and academics. We argue that at the intersection of the discourses on transformative pedagogy and Indigenous education in Australia lays an unexplored concept which, properly articulated and implemented, could have great benefits for all learners. Having been afforded attention elsewhere, particularly in North America, it is time to discuss Indigenous pedagogy as a teaching m.ethodology based on Indigenous values and philosophies in Australia today.</p>

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<author>Soenke Biermann et al.</author>


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<title>Into the borderlands: unruly pedagogy, tactile theory and the decolonising nation</title>
<link>http://works.bepress.com/soenke_biermann/13</link>
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<pubDate>Thu, 06 Sep 2012 18:45:16 PDT</pubDate>
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	<p>Modern Australia has been defined as an immigrant nation, a settler society that is located in the South and yet is problematically, ontologically and epistemologically oriented towards the North. Australia's colonial experience and trauma – far from being resolved – are characterised by a condition of collective amnesia expressed in social, cultural and psychological boundaries. It is in this landscape that an active and transformative form of cultural studies pedagogy has emerged. This article critically unpacks aspects of this pedagogy through <em>Borderlands</em>, an undergraduate subject that we teach in the Cultural Studies programme at Southern Cross University, and that responds to collective postcolonial amnesia through the antidote of sentient engagement. Using borderland theory (Anzaldua 2007), <em>Borderlands</em> is driven by ethical, transformative imperatives regarding knowledge and responsibility for both student and teacher. <em>Borderlands</em> sets out to redefine cultural studies' pedagogical practice by utilising field trips as a means of epistemological unsettlement and disruption, invoking and engaging with the tangibles of migration, installation, dispossession and displacement. Our article joins students on an excursion into the field, to four specific sites. Through this architecture we argue that <em>Borderlands</em> is an example of an unruly, unsettling cultural studies pedagogy that lends itself to sentient decolonisation.</p>

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<author>Robert Garbutt et al.</author>


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<title>Indigenous pedagogies for decolonisation: listening for resonance and making connections</title>
<link>http://works.bepress.com/soenke_biermann/12</link>
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<pubDate>Thu, 06 Sep 2012 18:11:46 PDT</pubDate>
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	<p>The dominant discourse of Indigenous education in Australia has constructed an Indigenous subject that is passive, lacking and in need of assistance. Federal, State and Territory Governments have targeted countless reports, policies and programs at what they believe to be the overwhelming underperformance of Indigenous students. Yet despite these reports, policies and programs, fundamental inequalities remain and Indigenous students continue to be observed, discussed and marginalised. In this sense, Indigenous education is always education for or about Indigenous people. This thesis presents the view that despite a shift away from a cultural deficit view of Indigenous students in the 1980s, a pedagogical deficit view has been maintained, which perpetuates the discourse of passivity, failure and neediness.</p>
<p>After examining the literature on Indigenous pedagogies over the past three decades in light of critiques of their underlying assumptions, this thesis will propose a decolonising turn and consider alternative conceptions of Indigenous pedagogies as education through, or based on, Indigenous philosophies and methodologies. This approach is premised on the recognition of Indigenous intellectual sovereignty by way of respectful dialogue, willingness to learn and non-appropriative negotiations of meaning. By rupturing the familiar racialised discourse and reinserting Indigenous sovereignty into the local educational context, a whole new field of post-colonial possibilities opens up that recognises Indigenous people’s agency and intellectual sovereignty.</p>
<p>Drawing on recent developments in North America and Aotearoa, this thesis suggests that the recognition of and engagement with Indigenous philosophies through locally negotiated pedagogies provides an opening for re-energising the educational experience for Indigenous and otherlearners, transforming the education system through innovative approaches as well as contributing to decolonisation in Australia today. It is argued that this engagement must be inextricably linked to a human rights-based approach to education which supports agency, respects autonomy and creates shared spaces. Bringing into play recent developments in Indigenist research methodologies, the thesis is an explicit reflection of the author’s situatedness as a recent migrant in relation to Indigenous peoples, settler/invader descendants and other migrants in contemporary Australia. Seen in this light, the thesis is a story about creating homes, extending relatedness and sharing responsibility.</p>

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<author>Soenke Biermann</author>


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<title>Review of &apos;Higher education and social justice&apos;, by A Furlong &amp; F Cartmel, Society for Research into Higher Education and Open University
Press, Maidenhead, 2009</title>
<link>http://works.bepress.com/soenke_biermann/11</link>
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<pubDate>Wed, 29 Aug 2012 21:10:18 PDT</pubDate>
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<author>Soenke Biermann</author>


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<title>Knowledge, power and decolonization: implication for non-indigenous scholars, researchers and educators</title>
<link>http://works.bepress.com/soenke_biermann/9</link>
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<pubDate>Wed, 15 Aug 2012 22:33:15 PDT</pubDate>
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<author>Soenke Biermann</author>


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<title>Cultural studies in action: principled socially inclusive pedagogy and higher education equity projects</title>
<link>http://works.bepress.com/soenke_biermann/8</link>
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<pubDate>Sun, 13 Feb 2011 21:10:29 PST</pubDate>
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<title>Indigenous pedagogies and environmental education: starting a conversation</title>
<link>http://works.bepress.com/soenke_biermann/6</link>
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<pubDate>Thu, 17 Jun 2010 15:51:35 PDT</pubDate>
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	<p>As part of the process of developing transformative pedagogies in the 21st century, the important question arises for us – as teachers, learners and researchers – of how to better align education with the diverse realities of students’ lives and the places they inhabit. Conversely, we might also ask how we can value and harness this diversity in background and locus as a pedagogical tool for facilitating experiential, groupdynamic and student-centred learning experiences. The answers to these questions are of great importance in terms of how we address the growing rejection of, apathy towards and alienation from the education system felt by many students, particularly among disadvantaged groups. In order to address these questions, it is necessary for us to re-evaluate existing models of teaching and learning, and re-conceptualise alternative pedagogies and their underlying epistemologies. In this paper, I will focus on exploring the principles that underpin Indigenous pedagogies and environmental education, and their potential to complement one another in a transformative endeavour.</p>

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<title>Sharing knowledge, sharing experience, sharing power</title>
<link>http://works.bepress.com/soenke_biermann/4</link>
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<pubDate>Thu, 07 May 2009 21:40:40 PDT</pubDate>
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	<p>There is an urgent need to move the dialogue about Indigenous education beyond short-sighted ethnocentric curriculum development and policy making that continues to marginalise Indigenous teaching philosophies and practices. The United Nations support the rights of Indigenous peoples to not only access education but to also determine the nature and the process of that educational experience. The significance and outcomes of this right need to be incorporated into education design, development and delivery in Australia. In order to establish truly collaborative Australian education processes the value of Indigenous ways of teaching, relating and experiencing must be recognised and respected within the nation’s mainstream education systems and institutions. Only then will all Australians have the opportunity to access and experience Indigenous philosophies, values and processes as they relate to learning at personal, family and community levels.</p>
<p>In this paper we want to explore and highlight via seminar presentation, the potential for Indigenous teaching and learning processes to make a unique and valuable contribution to the depth, sophistication and quality of the tertiary learning experience. In doing this we will explore how Indigenous and non Indigenous teaching staff and students are able to draw on Indigenous philosophies, values and traditions that may challenge, contradict and subvert the dominant paradigms established within the institution.  This allows all participants to engage in the process of reflecting on their own values and traditions whilst consciously contributing to the development of outcomes that continue to strengthen and highlight the importance of sharing experience, knowledge and power.</p>

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<author>Glenn Woods et al.</author>


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<title>Being human in the classroom: human rights education and indigenous pedagogy</title>
<link>http://works.bepress.com/soenke_biermann/2</link>
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<pubDate>Thu, 07 May 2009 21:40:39 PDT</pubDate>
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<title>Found in translation: differences, tolerance and enriching diversity</title>
<link>http://works.bepress.com/soenke_biermann/1</link>
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<pubDate>Thu, 07 May 2009 21:40:38 PDT</pubDate>
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	<p>In her insightful book Ornament of the World, Maria Rosa Menocal describes medieval Andalusia where Jews, Muslims and Christians lived and thrived together as a ‘culture of translation, [that was] perforce a culture of tolerance’ (2002, p. 197). The collective act of translating, Menocal implies, necessitates tolerance towards the ideas and the bodies of the other culture, even if there are deep disagreements on existential religious or political questions. Beginning from an understanding of human rights in terms of the quality of people’s lived realities, this paper argues that developing a culture of translation leads to a more tolerant society and that multilingualism is a vital part of such a project. Taking that idea as a starting point, this paper will present an inquiry into the possibilities a dialogical cultural translation process may offer in terms of a human rights-oriented and decolonising approach to education in a contemporary multicultural Western society such as Australia. As part of this process, it will consider the tension between multicultural realities and monocultural educational traditions and discuss the possibilities and constraints of developing a culture of translation.</p>

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