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Mobile applications for Indigenous language learning: Literature review and app survey
No full textThis paper investigates mobile applications (apps) intended to support Indigenous language revitalization efforts in Canada and the mainland United States. It examines the role that apps may play in language revitalization movements beginning with a literature review which focuses on the benefits and drawbacks of apps as a medium for Indigenous language learning. This paper continues with a review of 32 apps, discussing examples of different pedagogical strategies and trends seen across Indigenous language apps. The community-driven app development process is examined, including funding sources, the role of development companies, and the level of input and recognition of community members. This paper concludes with a discussion synthesizing the findings of the app review in the context of the best practices and challenges identified during the literature review process. The original research conducted during the app review, and the analysis of these findings in light of the literature review, aims to make a contribution to the currently small body of literature focussed specifically on apps for Indigenous language learning
Historical Infringements of Aboriginal Rights: Sui Generis as a Tool to Ignore the Past
No full textThe sui generis conception of Aboriginal rights provides tremendous opportunity for those rights to be defined by Aboriginal perspectives. Unfortunately, recent decisions from the Supreme Court of Canada exemplify a prejudicial use of this concept. In Tsilhqot’ in, the Court seemed to suggest that the unique nature of Aboriginal title meant a declaration of title does not operate retroactively. This suggestion disregards the notion that Aboriginal title has always existed and that rights are not created by court declaration. In other decisions, however, the Court ignores the sui generis concept and suggests that statutory limitation periods apply to past infringements of Aboriginal rights. The result is a severe restriction on the ability of Aboriginal peoples to seek remedies for past infringements of their lands, even after they have obtained a declaration of title. Moreover, the Court has failed to incorporate Aboriginal perspectives, including historical and ongoing discrimination, the devastating impacts associated with the loss of land, and the potential for Indigenous law to inform the concept of justice in these circumstances. Reliance on the sui generis concept in this manner devalues Aboriginal rights and undermines reconciliation as well as Aboriginal peoples’ faith in the Canadian legal system
Longing for the Unseen: Connecting to a Balinese Imagined Community through Offerings and Contemporary Art
No full textIn this paper, I examine a group of painterly projects by the Balinese artists I Ketut Budiana, Cokorda Isteri Mas Astiti, and I Wayan Bendi, whose works visually convey offerings, ritual practices and ceremonies, and assert individual and communal identities. These artists employ visual imagination in their paintings to articulate personal views and underline problems in the socio-political environment around them. The theoretical concept of ‘imagined communities,’ developed by Benedict Anderson, can be used to consider how individuals within a nation, city, or province experience a personal connection to other members of their group or socio-political system, but also to worlds beyond the material one. Rituals and offerings connect individuals existing in the seen or material realm with beings from an unseen realm, including ancestors, spirits, and divine beings, to generate a larger Balinese imagined community. The Balinese artists discussed in this paper intervene in the framing of a national identity, by defining their beliefs and ritual practices through a unique cosmological perspective that embraces this notion of imagined communities as expressed in visual form
L’échec du mentorat dans Les malheurs de l’amour (1747) de Madame de Tencin et dans Les Lettres du marquis de Roselle (1764) de Madame Élie de Beaumont
No full textLe roman du siècle des Lumières est riche en topoi mettant en scène le mentor : Madame de Tencin dans Les Malheurs de l’amour (1747) et Madame Élie de Beaumont dans les Lettres du marquis de Roselle (1764) sont particulièrement sensibles à la mise en scène de ce personnage qui évolue depuis Fénelon de manière dramatique. Dans les textes étudiés, ce conseiller avisé, souvent une femme, évoque une philosophie qui dépasse son symbolisme classique : souvent maître à penser, il devient lui-même un porte-parole désabusé des Lumières, mais il en sera lui-même/elle-même victime. Il/elle guide le mentoré/la mentorée à travers la forêt obscure des illusions passionnelles, celles de l’amour certes, mais celles engendrées surtout par le jeu quelque peu contradictoire des intérêts de classe, de la morale bourgeoise en mal de devenir et d’une aristocratie appauvrie, décadente et libertine.Le XVIIIe siècle voit une véritable métamorphose du mentor classique : il continue de remplir le rôle pluriel de conseiller, mais aussi de modèle d’ordre narratologique surtout chez Madame de Tencin –la référence obligée demeurant Madame de Lafayette. Davantage, le mentor devient au siècle des Lumières un être en chair et en os, sensuel et passionné et dont la morale atteint plutôt une dimension anthropologique, qui ausculte les lois et les sonde à la lumière de la raison. Le siècle des « libertins » est le siècle d’un mentorat repensé, calculé, teinté souvent de ce mal existentiel, résurgence des forces du « moi » double qui caractérise l’être, une philosophie inaugurée par Montaigne et qui trouvera ses échos chez Descartes ou Pascal entre autres. Ce mal persiste au siècle de la « raison » malgré l’optimisme qui semble le caractériser. Nous limitons notre analyse aux deux romans mentionnés dans l’intitulé, mais il serait souhaitable, dans des études ultérieures et pour enrichir la base des données de la SATOR, d’élargir le débat à d’autres romans des Lumières.The novel of the Enlightenment is rich in topoi evoking mentors: Madame de Tencin, in Les Malheurs de l’amour (1747) and Madame Élie de Beaumont in Lettres du marquis de Roselle (1764) are particularly keen to stage this character who has been evolving since Fenelon in quite a dramatic manner: in the texts studied, the mentor, a wise advisor, often a woman, alludes to a message that goes well beyond its ancient symbolism. However, this intellectual guide becomes the disillusioned spokesperson and, at the same time, the victim of the Enlightenment. S/he guides the mentee through the dark forest of deceptive passions, such as the obvious example of love, but also those passions born, above all, of the contradictory game of interests between social classes, the behaviour of a bourgeoisie desperate to be recognized, and the impoverished, decadent and libertine aristocracy.The 18th Century witnesses a transformation of the mentor as s/he was classically portrayed. The latter keeps on fulfilling his/her original role as an advisor, but also becomes a narratological model – particularly in Madame de Tencin’s fictions, for whom Madame de Lafayette, for example, remains the intellectual model to imitate. Moreover, the mentor becomes, during the Enlightenment, a being in the flesh, sensual, passionate, whose ethic is merely anthropological, who surveys and examines the laws through reason. The Age of the “libertine” is also the era of a reconsidered mentorship: a calculating character, the libertine-mentor is often tinged with existential evil, a resurgence of a double-edged “ego” which characterizes human beings, a philosophy inaugurated by Montaigne and echoed by Descartes and Pascal, among others. Evil lingers during the entire Enlightenment despite the optimism conveyed by reason. Although this analysis will focus on the two aforementioned novels, it would also be stimulating to further the study of this topos, by including several other novels which would expand and enrich the SATOR database
« Connais-toi toi-même et tu connaîtras l\u27univers et les dieux», l’initiation dans Archaos ou le jardin étincelant de C. Rochefort
No full textArchaos ou le jardin étincelant de Cristiane Rochefort, est une utopie post soixante-huitarde. L’apprentissage prôné dans ce roman, fait un pied de nez aux romans d’initiation traditionnels : les règles édictées ne le sont pas par un mentor exogène. Les maîtres à pensée classiques sont tournés en dérision. L’initiation tournée vers et pour soi-même, se fait par le biais de l’éducation sexuelle condition sine qua non de l’accession au pouvoir. Résolument féministe, ce roman repense le monde guidé par les femmes. Archaos est l’histoire d’un cheminement dionysiaque, qui sous couvert d’utopie politique, appelle à la mort symbolique et à une renaissance ésotérique sous l’égide de la déesse Isthar.Archaos ou le jardin étincelant by Cristiane Rochefort, is a post-May 68 utopia. The learning process prescribed in this novel parodies/mocks traditional coming-of-age novels: rules are not enacted by an exogenous mentor. Classical intellectual guides are ridiculed. The process of initiation is turned inward, toward the self, and is accomplished by way of sex education, the ultimate condition for access to power. Resolutely feminist, this novel reconsiders the world led by women. Archaos is the story of a Dionysian journey under the guise of a political utopia which calls for symbolic death and for an esoteric renaissance under the auspices of the goddess Isthar
Le Mentorat féminin dans les contes de fées : De ruses en ruses
No full textCet article examine les différentes formes de mentorats féminins dans trois contes de fées du Grand Siècle: Riquet à la Houppe, L’Adroite princesse ou les aventures de Finette, et L’Enchanteur. On y trace le rôle du mentorat dans la relation conteuses-lectrices, ainsi que son influence sur le refus des contraintes domestiques et sociales imposées sur les femmes. Le mentorat féminin, qui apparaît chez ces conteuses dans des maximes, dans un appel à l’écriture, ou dans la conclusion de l’intrigue, sert à dénoncer les hommes et à encourager les femmes tant à la production du genre merveilleux qu’à la liberté de conduite féminine. This paper examines manifestations of female mentoring in three fairy tales of the Old Régime: Riquet à la Houppe, L’Adroite Princesse ou les aventures de Finette, and L’Enchanteur. It traces the role mentoring plays between female authors and female readers, as well as its influence on the rejection of domestic and social constraints imposed on women. Female mentoring, which here can be seen in maxims, in a call-to-writing, and in the conclusion of the tale, is used to denounce men, but also to encourage women to write fairy tales and to live a freer life
Doing Research With Children: Making Choices on Ethics and Methodology That Encourage Children’s Participation
No full textThe aim of this paper is to discuss examples of ethical and methodological choices that respect children’s rights to participation by encouraging them to be actively involved in the data generation process. The paper introduces the boxes, a model for confidentially obtaining ongoing and informed consent. It also discusses the use of cultural artifacts, chosen by the children themselves, to communicate with the researcher during the interview process. This paper concludes by emphasizing the need to design and cocreate open, flexible approaches in research that encourage children to obtain control and ownership of the research process
“Rain, Rain, Go Away!” Engaging Rain Pedagogies in Practices With Children: From Water Politics to Environmental Education
No full textInspired by the popular children’s song “Rain, Rain, Go Away,” this paper explores what it would look like to consider inviting rain to stay in our practices with children. This invitation acts as a provocation for pedagogical practice that has the potential to engage thinking differently about the ways we work with children and youth. Framed from the vantage point of current curricular practices in environmental education, this paper fuses discussions about water (including racialized and gendered politics) with a consideration of the histories of environmental educational practices as they are currently situated within childhood teaching. In pushing ourselves to think about our bodies as watered/weathered, especially in the context of educational practices, we are able to explore new territory that moves us toward a critique of the taken-for-granted ways in which children and nature are continuously conceptualized, and we open up room for dialogue that moves beyond developmental psychology frameworks. Through considering rain and inviting water to stay in our practices with children, it is suggested that these moments provide critical insight into the more-than-human relationship between children and nature that goes far beyond the romanticized understandings that exist today to consider children’s common worlds