Abstract:Drawing on an ethnographic monitoring engagement with Kichwa intercultural bilingual educators in the Peruvian Amazon, we argue for ethnographic monitoring as a method and the continua of biliteracy as a heuristic for mapping biliteracy teaching in Indigenous contexts of bilingualism. Through our mapping, we uncover tensions in the teaching of majoritized languages in Indigenous contexts of postcoloniality, challenge constructs of student shyness, and propose pedagogies to support the flourishing of student vo… Show more
“…This goal of environmental sustainability from the perspective of the Kindes is consistent with the principle of sumak kawsay —“living well, collective well‐being” (Walsh 2010; see García 2004 and Hornberger and Dueñas 2018 regarding Peru)—which appears in the Preamble to the 2008 political Constitution of Ecuador and is connected in Articles 71‐74 to principles of food sovereignty and the rights of nature 22 . As Philipp Altmann states:Since the constituent assemblies in Ecuador (2007‐2008) and Bolivia (2006‐2009), the concept of buen vivir , good life (in Bolivia known as suma qamaña , or vivir bien ), entered the global discourse on ecology and alternatives to development.…”
Section: Indigenous Pedagogies Sustainability and Sumak Kawsaymentioning
confidence: 68%
“…This goal of environmental sustainability from the perspective of the Kindes is consistent with the principle of sumak kawsay-"living well, collective well-being" (Walsh 2010; see García 2004 andHornberger andDueñas 2018 regarding Peru)-which appears in the Preamble to the 2008 political Constitution of Ecuador and is connected in Articles 71-74 to principles of food sovereignty and the rights of nature. 22 As Philipp Altmann states:…”
Section: Fine-darementioning
confidence: 70%
“…Because government‐imposed rules regarding how to design and deliver bilingual intercultural education in Ecuador have proven difficult to navigate for some Indigenous people (Martínez Novo 2016), some groups have developed dynamic, unique, and localized strategies in their schools. These practices can be viewed as forms of praxis (Hornberger and Dueñas 2018, 7), not only because they entail the dissemination of knowledge but also because they are simultaneously informed by and generative of new theories regarding identity.…”
Section: The Hummingbird Messenger: Experimental Intercultural Educationmentioning
This article analyzes the effectiveness of public pedagogical practices underpinning urban Indigenous cultural identity, recognition, and historical awareness carried out by four generations of people who are members of the Indigenous organization Casa Kinde, located in northwestern Quito, Ecuador. I argue that these practices create a definition of Indigeneity not dependent upon territory and language but rather on practices of enactment, intention, and revitalization. [Andes, Quito, Ecuador, Indigenous pedagogy, cultural revitalization] For a special issue of AEQ: Indigenous Pedagogies in a Global World and Sustainable Futures.
Introduction: Performance and PedagogyThis article contributes to a growing body of research regarding emergent and revitalized Indigenous identities by providing an ethnographically grounded study of educational activities carried out by members of Casa Kinde (Hummingbird House), 1 a cultural collective located in Quito, the capital city of Ecuador. The goal of this piece is to contribute to critical and collaborative ethnographic work 2 regarding the role of Indigenously grounded pedagogies, discourse, and other applied strategies in addressing ongoing effects of practices such as discrimination, racism, and invalidation of Indigenous claims to rights, recognition, and territories, particularly in urban areas (e.g.,
“…This goal of environmental sustainability from the perspective of the Kindes is consistent with the principle of sumak kawsay —“living well, collective well‐being” (Walsh 2010; see García 2004 and Hornberger and Dueñas 2018 regarding Peru)—which appears in the Preamble to the 2008 political Constitution of Ecuador and is connected in Articles 71‐74 to principles of food sovereignty and the rights of nature 22 . As Philipp Altmann states:Since the constituent assemblies in Ecuador (2007‐2008) and Bolivia (2006‐2009), the concept of buen vivir , good life (in Bolivia known as suma qamaña , or vivir bien ), entered the global discourse on ecology and alternatives to development.…”
Section: Indigenous Pedagogies Sustainability and Sumak Kawsaymentioning
confidence: 68%
“…This goal of environmental sustainability from the perspective of the Kindes is consistent with the principle of sumak kawsay-"living well, collective well-being" (Walsh 2010; see García 2004 andHornberger andDueñas 2018 regarding Peru)-which appears in the Preamble to the 2008 political Constitution of Ecuador and is connected in Articles 71-74 to principles of food sovereignty and the rights of nature. 22 As Philipp Altmann states:…”
Section: Fine-darementioning
confidence: 70%
“…Because government‐imposed rules regarding how to design and deliver bilingual intercultural education in Ecuador have proven difficult to navigate for some Indigenous people (Martínez Novo 2016), some groups have developed dynamic, unique, and localized strategies in their schools. These practices can be viewed as forms of praxis (Hornberger and Dueñas 2018, 7), not only because they entail the dissemination of knowledge but also because they are simultaneously informed by and generative of new theories regarding identity.…”
Section: The Hummingbird Messenger: Experimental Intercultural Educationmentioning
This article analyzes the effectiveness of public pedagogical practices underpinning urban Indigenous cultural identity, recognition, and historical awareness carried out by four generations of people who are members of the Indigenous organization Casa Kinde, located in northwestern Quito, Ecuador. I argue that these practices create a definition of Indigeneity not dependent upon territory and language but rather on practices of enactment, intention, and revitalization. [Andes, Quito, Ecuador, Indigenous pedagogy, cultural revitalization] For a special issue of AEQ: Indigenous Pedagogies in a Global World and Sustainable Futures.
Introduction: Performance and PedagogyThis article contributes to a growing body of research regarding emergent and revitalized Indigenous identities by providing an ethnographically grounded study of educational activities carried out by members of Casa Kinde (Hummingbird House), 1 a cultural collective located in Quito, the capital city of Ecuador. The goal of this piece is to contribute to critical and collaborative ethnographic work 2 regarding the role of Indigenously grounded pedagogies, discourse, and other applied strategies in addressing ongoing effects of practices such as discrimination, racism, and invalidation of Indigenous claims to rights, recognition, and territories, particularly in urban areas (e.g.,
“…In my ethnographic work in South Africa, as well as in continuing work by and with Ph.D. students Hanna Outakoski on Sámi language education in Scandinavia, Frances Kvietok-Dueñas on Kichwa-Spanish bilingual education in the Peruvian Amazon, and Haley De Korne on Zapotec language revitalization in Oaxaca, Mexico, we began to link the ethnography of LPP to Hymes' 1980 ethnographic monitoring proposal for evaluating U.S. bilingual education programs using ethnography in lieu of summative testing (De Korne 2021; De Korne and Hornberger 2017, Hornberger 2014a, Hornberger and Kvietok Dueñas 2019, Hornberger and Outakoski 2015. Foreseeing that bilingual education would be charged with failure based on political rather than educational grounds, in that it makes visible the unequal distribution of rights and benefits in multilingual contexts -as indeed happened and continues to happen wherever multilingual education is undertaken, Hymes pointed out that "an evaluation in terms of gross numbers can only guess at what produced the numbers" (Hymes 1980: 115) whereas if measures are to mean anything, ethnography is essential.…”
Section: Continua Of Biliteracy Traditionally Less Powerfulmentioning
confidence: 99%
“…river market transactions (biliteracy context), shifting participation practices from teacher-centered to student-centered (biliteracy development), and encouraging students' critical metalinguistic awareness of their uses of Kichwa & Spanish (biliteracy media). We argued based on her experience that mapping biliteracy teaching with the teachers in this way provided a tool to uncover tensions in the teaching of majoritized languages in this Indigenous context of postcoloniality, to challenge constructs of student shyness, and to propose pedagogies to support the flourishing of student voice (Hornberger and Kvietok Dueñas 2019).…”
Section: Continua Of Biliteracy Traditionally Less Powerfulmentioning
While research unequivocally points to the need to teach the language that supports participation in reading and writing activities in middle‐grade classrooms, many educators grapple with how to create the instructional conditions that promote equitable and just opportunities for students to learn the Language of School Literacy (LSL). In this article, I operationalize the Access–Voice–Choice (AVC) framework and illustrate its application through teaching vignettes. The AVC framework engages educators in considering how to in which language serves as a medium: (1) for giving learners access to concepts and content contained in school texts and to the communities where this knowledge is produced; (2) for amplifying student voice; and (3) for providing learners with choice in the language they use in the classroom and in the linguistic communities in which they choose to participate. This critical framework offers a useful heuristic model to think about how and why we teach LSL to our students. I argue that if the goal of our instruction is to develop in students the ability to use language critically and flexibly, we must create the sorts of classrooms that position them as critical and flexible language users from the start.
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