![]() ![]() ![]() ![]() Tuhiwai Smith's book is divided into two parts. However, this review is not intended to negate the views and perspectives of indigenous peoples and offer the "real" review, but rather to offer another reading of Tuhiwai Smith's book from the perspective of a non-indigenous researcher. A review that focuses specifically on whether this book is useful for a non-indigenous researcher could be read as continuing to (re)inscribe a Western "ethnocentric" view: that any work by indigenous peoples can only be identified as "legitimate" and "real" knowledge if it fits within a Western framework and has value for the dominant non-indigenous culture. ![]() An important audience for the book would be indigenous academics and researchers who may be developing indigenous research agendas, methodologies and protocols. In a sense this review has a very "ethnocentric" focus. In particular, what a non-indigenous researcher needs to be aware of when researching with indigenous peoples how non-indigenous researchers can improve their practices with indigenous peoples and, most fundamentally, whether it is appropriate for non-indigenous researchers to be involved in research with indigenous peoples. This review focuses on how Tuhiwai Smith's book can inform non-indigenous researchers who may be involved in research initiatives with indigenous communities. According to Tuhiwai Smith, "decolonization" is concerned with having "a more critical understanding of the underlying assumptions, motivations and values that inform research practices". Tuhiwai Smith's book challenges traditional Western ways of knowing and researching and calls for the "decolonization" of methodologies, and for a new agenda of indigenous research. This line, from the introduction to Linda Tuhiwai Smith's book Decolonizing Methodologies, sets the scene for an extensive critique of Western paradigms of research and knowledge from the position of an indigenous and "colonised" Maori woman. "Research" is probably one of the dirtiest words in the indigenous world's vocabulary. In relation to expectations in international conventions and national legislation addressing Indigenous peoples and national minorities, there is a need of a higher degree of the Sámi thematic in the curriculum.By Linda Tuhiwai Smith, 1999, Zed Books, London Furthermore, there are no knowledge requirements including the Sámi thematic in the syllabi. The results show that the Sámi thematic only has a minor place in the Lpo 11. In this paper, a content analysis is performed to explore the Lpo 11 from an Indigenous perspective, and it scrutinizes if and how Sámi culture, values, traditions and knowledge are salient in the curricula. Thus, the curricula heavily influence education in schools throughout the country. Current compulsory education is guided by the national curricula, Lpo 11. London & New York: Zed Books.Īt the Margin of Educational Policy: Sámi/Indigenous Peoples in the Swedish National Curriculum 2011Ĭurricula, Education, Indigenous Peoples, Sámi PeopleĪBSTRACT: According to international and national legislation, the Sámi people in Sweden have the right to self-determination more specifically, they have the right to form their own education. Research and Indigenous Peoples (2nd ed.). ![]()
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