This article is a personal history of the Science and Mathematics Education Center (SMEC) in Perth, Australia, during my time there as a student. I make use of narratives to express what I see as the impact on my professional practice of having attended SMEC. I am grateful to SMEC, but what is being grateful really? In this paper I try to illustrate it, agreeing that while it is easy to start a thanksgiving text, I feel handicapped to capture all the greatness I am full of.
In focusing on the Kincheloe and Tobin paper, 'The Much Exaggerated Death of Positivism,' this forum explores the hegemony of positivism in the professional practices of a group of educators whose research expertise lies in the fields of science education, mathematics education and leadership education. Responding to the first question, 'What is your personal/professional experience of the hegemony of positivism?', four key issues arise: is positivism part of the external world or is it within us (and thus what is our agency)?, the role of positivism as a driver of Western cultural imperialism, dualism as the chief logic of positivism, and the difficulty of responding to positivism from a pluralist perspective. The second question, 'Is rapprochement between positivism and other paradigms possible and/or desirable without being re-colonised?', raises a number of key issues that, although relatively new to science education, are of increasing interest to cultural studies researchers keen to embrace alternative research paradigms with which to create
This paper is written in response to a paper by Maria Rivera on issues of language and identity. I give an autobiographical account of my own experiences in relation to language identity and colonialism. I relate language and issues of alienation during the colonial time and I reflect on how that past is still currently distorting the way we look at our local language. I depict some episodes that, although they cannot be generalized, show how colonialism still deforms our cultural liberty. I conclude that only with cultural emancipation can we teach in a truly contextualized manner and do research based on our context. Only with cultural liberty we can be emancipated in the context of globalisation.Keywords Language Á Culture Á Identity Á Colonialism Á Science teacher education Sumário executivo Este artigo é escrito em resposta ao artigo de Maria Riviera, no qual ela fazendo uso de escrita narrativa conta episódios de Elena uma emigrante dos Republica Dominicana aos Estados Unidos da América frequentando uma escola bilingue. No meu artigo faço uso de narrativa autobiográfica para contar a minha própria experiência com línguas e ensino. Sendo eu de Moçambique uma ex-colónia de Portugal, eu começo por narrar como a politica colonialista de assimilação numa única cultura portuguesa agiu como fonte de humilhação e de vergonha para muitos nativos e particularmente para mim, uma Moçambicana Chope (tambem escrito 'Copi', povos oriundos do Sul da provinia de Inhambane). Durante o tempo colonial, os alunos que não falavam a língua portuguesa eram considerados perdedores e de baixa classe intelectual. Os que falassem português, que era o meu caso podiam se comunicar razoavelmente bem com a professora, mas a minha luta não se tornava mais fácil por isso. O artigo faz referencia de como eu senti This review essay addresses issues raised in Maria Rivera's paper entitled: Language experience narratives and the role of autobiographical reasoning in becoming an urban science teacher.
No Brasil, para a implementação da Lei nº 10.639/2003 é fundamental a descolonização dos currículos. Tal processo pode ser enriquecido a partir da conexão com os debates em países africanos acerca da crítica ao eurocentrismo. No artigo, apresentamos resultados de pesquisa de pós-doutorado e discutimos: a) sobre a crítica a preponderância do eurocentrismo; b) se as Histórias e Culturas construídas pelos/as próprios/as africanos/as integram os seus currículos e c) os desafios das políticas curriculares na África do Sul e em Moçambique para a incorporação de Indigenous Knowledge Systems (IKS). Por meio de pesquisa bibliográfica, utilizamos autores/as como Dei, Gomes, Mapara, Nhalevilo e Shizha. Concluímos que há dificuldades para que tais conhecimentos integrem os currículos devido à permanência da percepção de deslegitimidade desses em relação aos conhecimentos de base eurocêntrica.
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