A Cultural–Historical model to inform culturally responsive Pedagogies: Case studies of educational practices in Solomon Islands and Australia

The goal of education is often considered to be emancipation and empowerment. Yet, the capacity for education to emancipate and empower can be hindered when approaches and assumptions are not shared by all the participants in an education context. This is particularly true in contexts where one set of cultural assumptions and traditions have been forced onto another, such as in the process of colonisation. This chapter provides case studies of two contexts where colonisation has had an impact on the approaches to education: in an Indigenous community in Yamatji Country in Western Australia and another in Temotu Province in Solomon Islands. In both contexts, European-heritage approaches to learning have been forced onto Indigenous cultures with little understanding of, or cultural responsiveness to, the Indigenous communities themselves. These case studies are presented through the lens of Hedegaard’s (2009) model of perspectives, with the aim of illustrating why the approach used in one context has been achieved in a more culturally responsive manner than the other. Through adaptations to the model itself, this chapter seeks to explain how two educational approaches may be successful or unsuccessful in incorporating Indigenous traditions and knowledge. The descriptive power of the model also allows us to reconceptualise these existing tensions and reimagine more responsive future adaptations. We explore the utility of the adapted model for articulating the assumptions and approaches at play, and for providing potential ways forward. These ways forward facilitate a re-imagination of education as something more than mere preparation of children for workforce participation. We argue that the model proffers ways to provide equal respect for, and emphasis on, different cultures and traditions. It also provides ways to document and understand different cultures, with scope to learn from them in our endeavour to improve educational provision. In a world where the functionalist push to improve education is globalising and frequently silences or overlooks local knowledge, the authors contend that local communities should be central rather than peripheral to the curriculum. When this occurs, it is possible to reimagine ways in which pedagogy can emancipate and empower all members of the society

Theory meets Practice – H. Paul Grice’s Maxims of Quality and Manner and the Trobriand Islanders’ language use

As I have already pointed out elsewhere (Senft 2008; 2010; 2014), the Gricean conversational maxims of Quality – “Try to make your contribution one that is true” – and Manner “Be perspicuous”, specifically “Avoid obscurity of expression” and “Avoid ambiguity” (Grice 1967; 1975; 1978) – are not observed by the Trobriand Islanders of Papua New Guinea, neither in forms of their ritualized communication nor in forms and ways of everyday conversation and other ordinary verbal interactions. The speakers of the Austronesian language Kilivila metalinguistically differentiate eight specific non-diatopical registers which I have called “situational-intentional” varieties. One of these varieties is called “biga sopa”. This label can be glossed as “joking or lying speech, indirect speech, speech which is not vouched for”. The biga sopa constitutes the default register of Trobriand discourse and conversation. This contribution to the workshop on philosophy and pragmatics presents the Trobriand Islanders’ indigenous typology of non-diatopical registers, especially elaborating on the concept of sopa, describing its features, discussing its functions and illustrating its use within Trobriand society. It will be shown that the Gricean maxims of quality and manner are irrelevant for and thus not observed by the speakers of Kilivila. On the basis of the presented findings the Gricean maxims and especially Grice’s claim that his theory of conversational implicature is “universal in application” is critically discussed from a general anthropological-linguistic point of view

Mapping hospice patients' perception and verbal communication of end-of-life needs: an exploratory mixed methods inquiry

Abstract Background Comprehensive "Total Pain" assessments of patients' end-of-life needs are critical for providing improved patient-clinician communication, assessing needs, and offering high quality palliative care. However, patients' needs-based research methodologies and findings remain highly diverse with their lack of consensus preventing optimum needs assessments and care planning. Mixed-methods is an underused yet robust "patient-based" approach for reported lived experiences to map both the incidence and prevalence of what patients perceive as important end of life needs. Methods Findings often include methodological artifacts and their own selection bias. Moving beyond diverse findings therefore requires revisiting methodological choices. A mixed methods research cross-sectional design is therefore used to reduce limitations inherent in both qualitative and quantitative methodologies. Audio-taped phenomenological "thinking aloud" interviews of a purposive sample of 30 hospice patients are used to identify their vocabulary for communicating perceptions of end-of-life needs. Grounded theory procedures assisted by QSR-NVivo software is then used for discovering domains of needs embedded in the interview narratives. Summary findings are translated into quantified format for presentation and analytical purposes. Results Findings from this mixed-methods feasibility study indicate patients' narratives represent 7 core domains of end-of-life needs. These are (1) time, (2) social, (3) physiological, (4) death and dying, (5) safety, (6) spirituality, (7) change & adaptation. The prevalence, rather than just the occurrence, of patients' reported needs provides further insight into their relative importance. Conclusion Patients' perceptions of end-of-life needs are multidimensional, often ambiguous and uncertain. Mixed methodology appears to hold considerable promise for unpacking both the occurrence and prevalence of cognitive structures represented by verbal encoding that constitute patients' narratives. Communication is a key currency for delivering optimal palliative care. Therefore understanding the domains of needs that emerge from patient-based vocabularies indicate potential for: (1) developing more comprehensive clinical-patient needs assessment tools; (2) improved patient-clinician communication; and (3) moving toward a theoretical model of human needs that can emerge at the end of life.</p

Cultural Variation in the Use of Overimitation by the Aka and Ngandu of the Congo Basin

Studies in Western cultures have observed that both children and adults tend to overimitate, copying causally irrelevant actions in the presence of clear causal information. Investigation of this feature in non-Western groups has found little difference cross-culturally in the frequency or manner with which individuals overimitate. However, each of the non-Western populations studied thus far has a history of close interaction with Western cultures, such that they are now far removed from life in a hunter-gatherer or other small-scale culture. To investigate overimitation in a context of limited Western cultural influences, we conducted a study with the Aka hunter-gatherers and neighboring Ngandu horticulturalists of the Congo Basin rainforest in the southern Central African Republic. Aka children, Ngandu children, and Aka adults were presented with a reward retrieval task similar to those performed in previous studies, involving a demonstrated sequence of causally relevant and irrelevant actions. Aka children were found not to overimitate as expected, instead displaying one of the lowest rates of overimitation seen under similar conditions. Aka children copied fewer irrelevant actions than Aka adults, used a lower proportion of irrelevant actions than Ngandu children and Aka adults, and had less copying fidelity than Aka adults. Measures from Ngandu children were intermediate between the two Aka groups. Of the participants that succeeded in retrieving the reward, 60% of Aka children used emulation rather than imitation, compared to 15% of Ngandu children, 11% of Aka adults, and 0% of Western children of similar age. From these results, we conclude that cross-cultural variation exists in the use of overimitation during childhood. Further study is needed under a more diverse representation of cultural and socioeconomic groups in order to investigate the cognitive underpinnings of overimitation and its possible influences on social learning and the biological and cultural evolution of our species