Innovation as a Key Feature of Indigenous Ways of Learning

2020

Human Development

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Valued cultural practices of marginalized communities are often critiqued by dominant cultural communities. In this study, US Mexican-heritage mothers who had experience in Indigenous ways (and limited schooling and parenting classes) espoused<i> instructional ribbing –</i>a cultural practice involving indirectly guiding children’s behavior through mock threats or lighthearted teasing to help them see how their misbehavior impacts others – as a positive, familiar practice that encourages active learning. However, European American mothers were very critical. Indications of cultural change came from US Mexican-heritage mothers with experience in two cultural systems – Western schooling/parenting classes and Indigenous ways. Half viewed instructional ribbing positively, and half were negative and often referred to what they learned in parenting classes as a source of their change from prior generations. The value of instructional ribbing in some communities may be undermined by experience in dominant cultural systems where its familial and communal value and supports are not understood.

Section: Being Embedded In the Social Situationmentioning

confidence: 79%

Instructional Ribbing as a Cultural Practice for Guiding Children

Silva

2020

Human Development

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“…They cannot be separated into separate variables acting on an otherwise static way of life; the aspects seen at different scales all occur simultaneously. The holism that we are arguing for is in line with Indigenous Knowledge Systems, which engage with process directly (Cajete, 1994;Rosado-May et al, 2020;.…”

Section: A Holistic View Of Developmental Processesmentioning

confidence: 97%

“…Inherent to the process view is the premise that change is constant (De Jaegher & Di Paolo, 2007; Rosado‐May et al, 2020). This view is central to Indigenous Knowledge Systems, and contrasts with mechanistic views that assume that the ‘natural’ state of things is static, and thus what needs explaining is what provokes change (like a cue stick hitting a billiard ball).…”

Section: Interaction As a Process That Can Be Studied At Different Gr...mentioning

confidence: 99%

“…People flexibly pitch into tasks that need to be done without being directed to do so, with no single leader. Anyone can show initiative whenever they know what to do or have a good idea (Chamoux, 1992; Gaskins, 1999; Pelletier, 1970; Rosado‐May et al, 2020), and no one forces others’ involvement (Espinosa & Good Eshelman, 2015; Lamphere, 1977; Paradise, 1987; Rogoff, 2003).…”

Section: Collaborative Organisation Across Scalesmentioning

confidence: 99%

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Collaboration at a microscale: Cultural differences in family interactions

Dayton

Aceves-Azuara

British J of Dev Psycho

2022

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Using a holistic, process approach, this article brings attention to cultural differences in the prevalence of fluid synchrony in collaboration, at a microanalytic scale of analysis that is embodied in the processes of everyday life. We build on findings that in a number of Indigenous American communities, fluid and harmonious collaboration is prioritized both in community organization at a scale of years and centuries, and in everyday family interactions and researcherorganized tasks at a scale of days, hours, or minutes. We examined whether this sophisticated fluid collaboration could be seen even at a scale of fractions of seconds. At a microscale of 200-millisecond segments, Guatemalan Mayan triads of mothers and children frequently engaged mutually, in fluid synchrony together, when exploring novel objects.They did so more commonly than did European American mother-child triads, who usually engaged solo or in dyads, with one person left out, or resisted each other. This microanalysis of mutuality in family interactions reveals the role of culture in the foundations of thinking and working together in both Mayan and European American communities, and the fruitfulness of considering developmental processes holistically. K E Y W O R D Scollaboration, culture, Indigenous people of the Americas, microscale, synchronyIn a home visit interview from a US researcher, this Mayan mother was asked to help her 17-month-old toddler operate some novel objects. The sequence in the screen shots occurred 7 s after the mother was handed a clear plastic jar containing a little plastic doll, by the Mayan research assistant (at Second 0 of this episode). The mother had placed the jar on the mat in front of the toddler, as the toddler reached for it and the mother's 5-year-old son scooted near the toddler. The mother had removed the wooden lid and put it aside, between the two children. She had then reached into the jar and picked up the little doll and showed it to the toddler, who was holding the edge of the jar with one hand. We focus on the fluid synchrony that shows in the few seconds of interaction that occur at 7 s into the episode:The 5-year-old leans forward and picks up the lid by its handle, while the mother puts the little doll back down in the jar. The mother begins to lean back out of the way as the 5-year-old begins to extend the lid toward the jar. All three people are watching the action and moving their arms and torsos in tandem, coordinating their moves as they operate the jar together. By 8 s, the mother is sitting up, smiling as she leans to watch the children closely while the 5-year-old stretches to hold the lid over the jar. At 9 s, the toddler and the mother watch with interest as the 5-year-old tries to show the toddler how the lid fits on the jar. However, the toddler's fingers are still holding the edge of the jar, so lid cannot be attached. At 10 s and the following seconds, the 5-year-old puts the lid aside, as the mother smiles and gently tells him to let go of it, as the toddler watches. The 5-year-...

“…These community roles are constituted by and constitute the everyday lives of children, in a mutual process in which individuals and community are not separable. We see this as a continually changing historical process in which people's ideas and actions contribute to the ongoing adaptations and ruptures in communities' ways at the same time that communities' ways contribute to the possibilities and development of the individual people involved in them, in a sort of fractal process (Dayton et al, in press;Dayton & Rogoff, 2016;Marin, 2020;Rogoff, 2003Rogoff, , 2011Rosado-May et al, 2020). This article draws attention to the role of community contributions in two common forms of guided participation.…”

Section: Communities and Individuals -Mutually Constitutingmentioning

confidence: 99%

The key role of community inLearning by Observing and Pitching Into family and community endeavours (El papel clave de la comunidad enAprender por medio de Observar y Acomedirseen las actividades de la familia y la comunidad)

Journal for the Study of Education and Development

Mejía-Arauz

2022

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This article focuses on communities' contributions to a way of learning that seems to be common in many Indigenous communities of the Americas and among people with heritage in such communities: Learning by Observing and Pitching In to family and community endeavours (LOPI). We briefly contrast this with community contributions in Assembly-Line Instruction, a way of learning that is common in Western schooling, to highlight the distinct contributions of community in these two ways of learning. We theoretically situate the two ways of learning, considering communities and individuals as mutually constituting aspects of the process of life, not as separate entities. Then we discuss the contributions of community to the reasons that people participate, how they interact, and the underlying theory of learning and purpose of learning in LOPI. We briefly address the role of community in how people communicate with each other and evaluate learning. To conclude, we consider the prevalence of LOPI both within Indigenous-heritage communities of the Americas and elsewhere, and our hopes for the contribution of describing this way of learning. RESUMENEste artículo se enfoca en las contribuciones de la comunidad a un modo de aprender que parece ser común en muchas comunidades indígenas de las Américas y entre los pueblos descendientes de estas comunidades: Aprender por medio de Observar y Acomedirse en actividades de la familia y la comunidad (LOPI, por sus siglas en inglés). Comparamos brevemente estas contribuciones de la comunidad en Instrucción en Línea de Ensamblaje, un modo de aprendizaje común en las escuelas occidentales, para poner de relieve las contribuciones distintas de la comunidad en estos dos tipos de aprendizaje. Situamos teóricamente ambos modos de aprender, mientras consideramos a las comunidades y a las personas como aspectos mutuamente constituyentes del proceso de vida, no como entidades separadas. Después discutimos las contribuciones de la comunidad en torno a las razones por las que participan las personas, cómo interactúan, y la teoría ARTICLE HISTORY