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Multiculturalism , Community Knowledge and Critical Pedagogy :
South Asian Perspective
May , 14, 2012 ,Han yang UniversitySeoul,South Korea
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There is no human activity from which every form of
intellectual participationcan be excluded
Antonio Gramsci
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Is it not true that the
literates areunknown about the
complete
truth of human knowledge?
Is it not true that ourknowledge
is incomplete with out
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Indian culture is the constituent of manyraces, languages and religions.
The caste system in Indian society has
created many distinct identities amongdifferent social groups.
People maintain their caste symbols
through their own caste myth, epics,customs and folklore.
Therefore culture in India is diverse and
complex in its structure and function
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Rationalized Mother tongues 1576Other Mother tongues 1796
Languages 122
Scheduled languages 22
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India constitute 16 % of worldpopulation
The Census of India (1961) recorded 1652
mother tongues with a much largernumber of dialects which have beenclassified into 300 to 400 majorlanguages
But only 22 of these are “official”languages (Constitution of India) alongwith
English (the associate official
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22 major languages ( 21 modern Indian
languages and Sanskrit as classicallanguage)
184 languages with having more than
10,000 popn( 1991) 24 scripts used for writing Indianlanguages:
11 major scripts are used to write themajor languages;
13 minor scripts are used for writing someminor and tribal languages.
North East India, have chosen Roman script.
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• Mostly oral in nature
• Functional in domestic and communitydomain
• Expressed in their own language
• Two context of oral tradition
– Sacred ( mythic/ritualistic)– Entertainment ( songs/tales/proverbs /
epics etc)
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623 tribal communities, with a totalpopulation of 84.3 million.
This constitutes 8.2% of the totalpopulation (1028.6 million) (Census of India, 2001).
The majority of these 80 million people
live in rural, often remote, andeconomically underdeveloped areas.
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1 .Urban – pura-Royal- 2.written –
3.power
4.sound economy5.mobility –
6. rapid change-
7.Language -Sanskrit
8.Upper caste /class
scripted knowledge
1.Rural- Palli –people–
2.oral
3.subjugation 4.poor economy – 5.static – 6. less change
7.Language –regional / local,ethnic minoritylanguages
8. experiential /oralknowledge
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Cycle of Oral , written and oral-and – live performance
Rich experiential knowledge in
practice High philosophy of culture where
life is
transcendental
Adaptability of new with oldand
Coexistence of ast and resent
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• Children's song
• Lullabies, play song, labour song, forestsongs
• Ritual songs , love songs,• songs in social and
• religious ceremony
• Prose and Poetry Narratives :• Tales, legends and myths
• Epics/caste genealogies
•
Proverbs and sayings
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• An integrated worldview where man,
nature and spirit are inseparable• They form the epistemic world
associating the visible with theinvisibles
• Life and plant are
interchangeable( reflected in folktalesand myths)• Belief on life after death(Duma)
underworld and rebirth of ancestor( past connected to the
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Dance and music Art and craft
Weaving clothes,
beads and making
ornaments Play and group dance
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RURAL TECHNOLOGY
MEANS OF LIVELIHOOD
•
Caging the tiger/ fishing/• • Catching the• animals/birds and• hunting• • Processing the forest• products• • Melting the iron/•
preparation of liquor• • Using herbal medicine
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Village as a large family
Village headman as the organizer
Village priest as the protector of thesubjects
Village shaman as the mediator of the
Goddess and the human being Customary law
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Marginalized are secluded from thesacred centers
They live in a secluded place
Visible social barrier ( well, tank,temple)
Traditional culture has perpetuated thisin
the society
This inequalities has to be broken by
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Folklore has the roots of social justice
Therefore it is created by those whoare marginalized and the oppressor s
It believes in humanization( reflectedin folk tales ethics and morals)
It is a shared knowledge
It is intergenerationally transmittedthrough collective memory
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From
Colonial to Democratic MulticulturalEducation
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Current education represents the colonialwestern model.
Those who are educated in this system are
also the victim of “Native Colonialism”Due to colonialism, war and authoritarianism,
many local cultures have been eroded andthus
the knowledge system of the country has beendestroyed by the outsiders.
• You are a human ,I am a human why do you
threaten me ?( Kirpi Melaka –a nonliterate girl
from Kondh tribe) She has not studied in any
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• Dream
• • Basic Education
• • Vocational skill
• • Spiritual andmoral
• education
• Self sufficient• • Head, hand and
• heart
•
Village self rule
• Reality
• • Much emphasis on
• Higher education
• • Reading andwriting
• skill
• • No vocational skill• • Head only, no
hand,
•
no heart
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For us• Village is college• Society is university
• A farmer is a professor of agriculture• An old woman is a store house of
knowledge
But the gap is that• Our college could not represent the
villages• Our University could not meet the social
needs
of the society.
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1.The world is swiftly changing towardsGlobalization
2. Three is a need to counteract the deepening
social inequalities and increasingmarginalization and violence.
3. Need to recognize that diversities between
individual and communities is a valuableresources that is different from socialinequality
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• 4.Need to educate individuals for a bettercitizen
• 5.Addressing increasing broaderspectrum
of issues
• 6. Co existence of advantages and
disadvantages resulting from the impact
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• For Paulo Freire Education means• • A critical understanding of reality• • Making a commitment to Utopia and• changing reality• • Training those who will make change• • Dialogue
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Focus on the relationship amongculture ,power and domination
Culture has to be viewed as a domainof struggle where the production andtransmission of knowledge is always acontested process ( Joe Kincheloe)
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Do we know that these colonial mindset ..
Influence the school ?
Curriculum and content ?
Teachers attitude ?
School management ? Classroom behaviours ?
Learning of children ?
if this is so , how can we get
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• Ensures ethnic identity• Explores local knowledge that is unwritten• Unravel the secrets of the universe•
Maintain bio diversities for a sustainabledevelopment
• Create a world of shared understanding of life
by mutual respect and togetherness• Higher human values like gender equity,
community living, customary law, integratedworldview, maintain natural law, respectindividual freedom
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Study coexistence of races, languagesand values due to Inter-state migrationsuggest solution for social
harmony,influence educational policyEco pedagogy by accepting the
indigenous knowledge , and fighting
global disaster Human Rights
Peace and conflict resolution
E ualit of o ortunit b ensurin
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Believe that only objective knowledgegiven in the classroom through curriculumis not enough
Students are subjects and cannot be theobject of learning
active participation of teachers and
students can only make learningmeaningful
teachers should be ready to learn from thelearners and end the hierarchy, andestablish mutual learnin rocess
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• Teacher is a researcher of his ownschool and community environment
• No school is possible without a
community• community’s culture matter in
student centered pedagogy•
Learning is a joint productive activity• Community has a lot to contribute in
connecting re al world of the childrenwith the curricular learning.
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The teachers saysSituation - 1
This children don’t know the book language
.How can I teach them ? Situation – 2
I don’t know the language of the children . Howcan they learn ? Am I really capable to teach
them ? Now..If the children don’t know the school
language , are they responsible or the schoolis responsible?
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Do the state curriculum and text booksresponsive to the educational needs of tribal children?
Does the teacher training module containtribal education as the special focus?Howmany sessions for tribal education in themodule)
What are the training needs of tribal areateachers?
What are the learning needs of tribalchildren?
What are the hopes and fears of children
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• Do the teachers have training onimportance of mother tongue in earlyprimary classes?
•Do the teachers have training on
acquisition of second language acquisitionskill?
• Do the attitude and behavior of teachers
affect the schooling of tribal children? • Do our teacher- training Institutes have
adequate academic facilities to impart tribal
education below the district level?
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Am I really powerful enough to addressthe tribal children in the classroom, if Idon’t know the language of the children?
Why the tribal children are non responsive,
in spite of my efforts?Is the training which is imparted is
sufficient or suitable to me to make thetribal children effective and responsive inthe tribal area schools?Knowingly or unknowingly, do mybehaviour, language hurts the children, anddiscourage them to come to school?
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As a teacher do I know the socio-economic and cultural background of thestudents?
Am I concerned with the community as apart of knowledge and resource provider? As a teachers how do I connect me with
the system , whether as a passive
teaching machine or an active thinker of the politics of education.
Is the current curriculum help to meetthe basic needs of the most marginalizedperson of the village where I teach ?
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That starts from the situation of the tribalculture; connected to life experience
Strengthening self esteem and expanding
the existing knowledge and skill system of the community/ learners
Creating a community based pedagogy
Practical use of knowledge
Devising an interactive and reflexivelearning teaching process by the teachers
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It is not a good enough explanation tosay that
the decisions were taken at the state
level.
If we are to ensure participation of children of
all groups in our secular education,, wewill have
to discuss our curricular choices with
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bottom up approach - student andcommunity must understand the type of education they require to meet theirrealities of life.
State ideology must be democratic andshould not consider teachers andstudents as the objects of learning and
finishing the school syllabus. schools should be made free for
innovation and multiple experimentationsto meet the context sensitive issues of
multiculturalism.
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Teachers have to take part in thecritical political discourse to restoredemocracy and not just domesticate
the given knowledge of the text bookto the students considering them asthe objects of learning . Students are
intellectuals and they equally sharethe knowledge while learning andteaching
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Learning should be a joint productiveactivity
It should be meaningful
It should be connected to the realitiesof life
It should eliminate discrimination byrespecting the students irrespective of race, gender, religion and language
It should be the blend of theory andpractice
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Asian world is still not isolated themind from the matter. Sacred trees arestill in some where in South Korea andChina and India and Thailand.
We are not detahced from the natureand our environment . Ourenvironment is simply not the objects
but it is the bearer of knowledge for us
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One faith : We belong to the earth
Another faith : The earth belong to us.
We cannot create another earth at thecost of our resources,
we cannot create unrest in the name of power game,
we must foster the sustainable worldin peace and mutual harmony.
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If I have to search the South Korean Knowledgesystem where from should I get it ?
From the written canons?
From the existing community knowledge that isunwritten ?
From the urban western educated intellectuals
From the socio- historical processes in whichKorea has witnessed the dehumanization acrossthe decades and urges for a value base Koreaepistemology that will contribute to a greate
mankind?
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Understand the Korean knowledge systemfrom the existing community from itscultural resources ( both traditional and
modern ) Restore ecology of the land through
restoring the knowledge of ecology througheco pedagogy
Research and documentation of Korean oraltradition and folklore from the ruralcommunities and study the continuity andchange.
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Document the family history of the people affected as well as thesocial history of colonization
from the collective memory andunderstand the gain and loss thathas taken place so far.
Creating a pedagogy of democraticvalues where the futuregeneration have an equilibrium
between the technologized world
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Documentation of traditional Korean
knowledge system to understand thesocio-
historical dynamics of the people ( what
do theyknow, what do they think of their own self
and
about the others, what is their culturalattitude to
the nature and culture. What they havegained and lost in their culture.
Stud on modern multicultural
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I am thankful to Prof Cha for hisaffectionate invitation to me to come tothe great cultural land of Korea and
share my thoughts with you all. I am also thankful to the teaching
staff, and the students of thedepartment who have been very kind
enough to provide me all sorts of support.
I wish that Odisha and Korea willhave a long term relationship to fosterknowled e and wisdom.
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Thank You [email protected]