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(Download PDF) Engaging First Peoples in Arts Based Service Learning Towards Respectful and Mutually Beneficial Educational Practices 1St Edition Brydie Leigh Bartleet Online Ebook All Chapter PDF
(Download PDF) Engaging First Peoples in Arts Based Service Learning Towards Respectful and Mutually Beneficial Educational Practices 1St Edition Brydie Leigh Bartleet Online Ebook All Chapter PDF
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Landscapes: the Arts, Aesthetics, and Education 18
Brydie-Leigh Bartleet
Dawn Bennett
Anne Power
Naomi Sunderland Editors
Engaging First
Peoples in Arts-
Based Service
Learning
Towards Respectful and Mutually
Beneficial Educational Practices
Landscapes: the Arts, Aesthetics, and Education
Volume 18
Series Editor
Liora Bresler, University of Illinois at Urbana-Champaign, U.S.A
Editorial Board
Eeva Antilla, Theatre Academy, Helsinki, Finland
Magne Espeland, Stord University, Norway
Chris Higgins, University of Illinois at Urbana-Champaign, U.S.A.
Rita Irwin, The University of British Columbia, Vancouver, Canada
Samuel Leong, Hong Kong Institute of Education, Tai Po, Hong Kong
Minette Mans, International Consultant, Windhoek, Namibia
Mike Parsons, The Ohio State University, Columbus, U.S.A.
Eva Sæther, Lund University, Malmö Academy of Music, Sweden
Shifra Schonmann, University of Haifa, Israel
Julian Sefton-Green, University of Nottingham, UK
Susan W. Stinson, University of North Carolina at Greensboro, U.S.A.
Christine Thompson, Pennsylvania State University, State College, U.S.A.
Scope
This series aims to provide conceptual and empirical research in arts education,
(including music, visual arts, drama, dance, media, and poetry), in a variety of areas
related to the post-modern paradigm shift. The changing cultural, historical, and
political contexts of arts education are recognised to be central to learning,
experience, and knowledge. The books in this series present theories and
methodological approaches used in arts education research as well as related
disciplines – including philosophy, sociology, anthropology, and psychology of arts
education.
v
vi Foreword
In all the experiences, stories, and insights that are shared in this book, the impor-
tance of loving and respectful relationships and the power of the arts to foster these
really shine through. I hope readers enjoy engaging with the inspiring lessons and
stories that have been carefully and collaboratively crafted on the following pages
and find ways to utilise them in their own education practices and communities.
We extend our warmest thanks to our community partners from across the world for
the generosity, wisdom, knowledge, and insights they have shared during our work
together. Likewise, we thank the students who participated in each of the service-
learning projects featured in this book, as well as our fellow faculty who played a
key role in making these projects happen. We also acknowledge the support and
encouragement of our various heads of school and the guidance given by our uni-
versity learning and teaching support staff and management.
The editors thank subeditors Jocelyn Wolfe and Connie Allen for their meticu-
lous attention to the details of this manuscript and to the two external reviewers for
their very positive and constructive feedback on the draft. We thank our broader
circle of colleagues and critical friends, in particular Sandy O’Sullivan and Glenn
Woods, for their generous support, sensitive feedback, practical guidance, and end-
less encouragement. We acknowledge the input and work of our colleague Kathryn
Marsh in the early stages of the project, and we give credit to Sandy O’Sullivan for
assisting us to find the most fitting title for this book! Finally, we express our appre-
ciation to Griffith University’s Council of Elders and its co-chair Aunty Anne
Leisha and to Curtin’s elder-in-residence Simon Forrest, for their unwavering sup-
port of our work in this field.
This book was made possible through an Australian Government Office for
Learning and Teaching (OLT) Innovation and Development Grant, and we extend
our deepest thanks to the OLT for its generous support. We also thank the project’s
Advisory Group who played such a key role in guiding us in this work: Jan Strom,
Simon Forrest, Sandy O’Sullivan, Anna Haebich, Julie McLaughlin, Kim Walker,
and James Winwood.
Finally, we acknowledge the traditional custodians of the lands on which we
worked for this book and pay our respect to Elders, past and present.
vii
Contents
ix
x Contents
their control. Integrity, trust and shared purpose are positioned as the foundational
elements of these effective transformational partnerships.
Michelle Johnston, Dawn Bennett, Bonita Mason and Chris Thomson follow
with an exploration of the common ground shared by critical service learning and
participatory action research in their chapter titled “Finding common ground:
Combining participatory action research and critical service learning to guide and
manage projects with Aboriginal communities,” suggesting that the principles of
action research can contribute to a strong and successful service-learning experi-
ence, and illustrating this with examples from their own work with urban communi-
ties and students. The authors bring to the fore a number of key lessons that have
enabled their work as facilitators of arts-based service learning. They note in par-
ticular the conflict between process and product, collaboration and autonomy, and
short-term funding and long-term relationships.
Finally, in the chapter titled “I’ll paint you a picture and you’ll see my story:
Broadening the scope of narrative research for arts-based service learning,” Naomi
Sunderland, Elizabeth Kendall, Catherine Marshall and Lauraine Barlow emphasize
the responsibility of non-Indigenous researchers to collaborate respectfully and at a
personal level with First Peoples. The authors expound the value of unexpected
forms of knowledge and the need to recognize the stories and narratives of research
participants as valuable in and of themselves, rather than as something to be dis-
sected or reinterpreted out of context. Their account offers a powerful reminder of
the need to overcome models and frameworks that can restrict our thinking and
practice: a reminder that framing and conceptualizing arts-based service learning
with First Peoples is an ongoing concern.
Reference
Krensky, B., & Steffen, S. L. (2008). Arts-based service-learning: A state of the field. Art Education,
61(4), 13–18.
Arts-Based Service Learning with Australian
First Peoples: Concepts and Considerations
Abstract In this introductory chapter we define some of the key concepts and con-
siderations when engaging First Peoples in arts-based service learning. To do this
we draw on a wide range of international literature. We then introduce the nation-
wide Australian project that provided the groundwork, framework and inspiration
for this edited volume. Lastly, we introduce the content and structure of the volume
and outline each of the chapters’ key themes.
1 Introduction
Service learning is a teaching and learning strategy that integrates community ser-
vice with instruction and reflection, to enrich the learning experience, develop inter-
cultural awareness and strengthen communities. Service learning steps outside the
traditional classroom to enable students to engage with real versus imagined sub-
jects and, thus, learn about culture through their own lived experience. The core
concept is the combination of service and learning objectives, with activities
designed to positively affect both service recipient and provider (Furco, 1996; Furco
& Billig, 2002). Higher education students who have engaged in service learning
have been found to demonstrate greater complexities of understanding than non-
service learning comparison groups (Eyler & Giles, 1999), thus service learning has
emerged as an effective pedagogical strategy with benefits beyond the integration of
community service into the academic curriculum (Cho, 2006; Robinson & Meyer,
2012). A key feature of service learning is that it is an organized activity wherein
community service is integrated with classroom instruction or structured assess-
ment (Cho, 2006; Robinson & Meyer, 2012). Furco (1996, p. 5) emphasizes that
service-learning programs are distinguished from other forms of experiential educa-
tion by “their intention to equally benefit the provider and the recipient of the ser-
vice as well as to ensure equal focus on both the service being provided and the
learning that is occurring”. For many authors, service learning is also defined by
shared control over projects between educators and community participants (see
Boyle-Baise, Epler, McCoy & Paulk, 2001); by the mutual learning and reciprocity
between students and community participants and not just the exchange of service;
by the pursuit of concrete outcomes for participating communities; and by student
contributions to broader civil society (Soska, Sullivan-Cosetti & Pasupuleti, 2010;
Stoecker & Tryon, 2009).
In Australia, the phrase “service learning” is sometimes used interchangeably
with “community engagement” in universities; however, a number of authors have
established critical aspects of service learning that separate it from other community
engagement activities. Purmensky (2009, pp. 4–5), for example, lists five critical
aspects of service learning:
1. Reciprocity: benefits for both students and the community;
2. Meaningful service: activity that meets the curriculum standards and objectives
of the subjects taught;
3. Reflection: learning and feelings contemplated through formal and informal dis-
cussion and writing;
4. Development: for example, a continuum from observation to experience and
leadership; and
5. Diversity: students working in a diverse setting with a diverse population that
they would not normally experience.
The contemporary literature on service learning offers numerous iterations of the
above-mentioned criteria, but authors almost uniformly agree that the core aspects
of service learning include reflection, structured activity and reciprocity between
students and community participants (see Cho, 2006; McCarthy, 2003; Russell-
Bowie, 2007; Siebenaler, 2005). Butin (2003, pp. 1676–1677) identifies that “[i]
Irrespective of the definitional emphasis, service-learning advocates put forward a
consistent articulation of the criteria for service learning to be legitimate, ethical,
and useful. These may be glossed as the four Rs: Respect, reciprocity, relevance,
and reflection”. Hironimus-Wendt and Lovell-Troy (1999, p. 361) further empha-
size that service learning’s structure and “deliberate integration of service delivery
and course content” differentiates it from volunteerism and internships, which are
less structured and often more indirectly related to course content.
16 S. O’Sullivan
the academy, our engagements can be fraught and can literally make us sick (Asmar
& Page, 2009).
Real-world experiences continue to be the capstone for students engaged in the
arts, where interactions with a range of communities have been a strategy for the
academy to support the honing of skillsets. At the same time, this practice provides
communities with the labour and enthusiasm of emerging arts practitioners. As this
has extended to interactions with Indigenous communities or Indigenous-focused
communities of practice, there are questions around whether these programs are
constructed to access a cultural experience within a community and provide a
diverse practice-experience for students, or whether the intention and outcomes
should reflect a deeper reciprocal relationship between the community and the
university.
Reciprocity is a frequently discussed and documented practice within Indigenous
communities both in Australia and internationally, and can be explored to better
understand why a community might invest in what can become – by design or
default – the cultural training of a student (Kovach, 2009). In investigating the
agency of reciprocity, it is important to consider what responsibility a community
has in providing this cultural training, and how they might benefit from engagement
with an academic institution.
Determining the value and success of interactions and engagements for students
undertaking community placements can prove difficult to guarantee, and these
interactions can be risky endeavors for the student, the lecturer and the institution,
and even riskier for the community. What can institutions learn from the behavior of
communities in this engagement? What can Indigenous reciprocity demonstrate to
the academy in training and preparing arts students for their role as culture/cultural
practitioners? What are the implications for both Indigenous and non-Indigenous
learners through these interactions? Importantly, what are the ongoing expectations
of the student and the community beyond the program and how can, or should, a
university broker these? This chapter forms provocations around how a service-
focused placement with Indigenous communities could shape the practice of emerg-
ing arts practitioners. It also explores complexities around diverse First Peoples’
communities, in contrast to how students might understand community in the con-
text of First Peoples.
The first part of this chapter focuses on issues in the academy for both non-
Indigenous and Indigenous academics in relation to working with and for a com-
munity. It may seem counterintuitive for a discussion on the role of
Indigenous-centered reciprocity to review the capacity of the academy to under-
stand the needs, practices and protocols of a First Nations’ community, but it is
important to consider that the process of learning for students engaged in higher
education is largely informed and controlled by the academic institution at which
they are enrolled. Due to this rigid system, it would be disingenuous to suggest that
a community has full control of the learning space for a student, even during a
placement. Yet, it is argued here that most transformative pedagogy and assessment
may come from the processes within Indigenous communities and communities of
Translating Indigenous Reciprocity into University-Led Arts Practice and Assessment 17
practice, as well as some emerging practices within institutions that deploy a greater
understanding of how to incorporate and support Indigenous worldviews.
The success of these ideas pivots on the role of the academy in preparing staff
and students to form, understand and nurture the relationship between the academy
and the First Nations’ Peoples with whom they engage, primarily because the action
of program development and assessment is instigated by the institution. They main-
tain the duty of care to students and have the responsibility to establish a formal
relationship with those offering student placements. Although there are moments
that will read as a cautionary tale or misstep in this engagement, this discussion
explores engagement potential that can transform a student cohort and meaningfully
service the community in which they undertake their placement.
Universities have been slow to make knowledge freely available, and beyond some
teaching materials, most do not provide easy access for non-students. Even with the
emergence of Massive Open Online Courses and the availability of resources to
those not enrolled, universities are increasingly in the business of being in business
(Cooper, 2013). The scramble for enrolments and greater student numbers has
resulted in a competitive higher education sector that must provide students with a
unique and content-rich education experience, and also promote that intention
(Burrows, 2012). In the promotion of universities, the unique and local experience
has been key to attracting overseas and interstate enrolments. International students
frequently cite the importance of engaging with Indigenous Peoples and communi-
ties as a part of their education journey in Australia, and many Indigenous programs
cite a higher than average international student enrolment (Campbell, 2010). Many
courses are now engaged in embedding cultural competencies in their curriculum
development, with some institutions incorporating graduate attributes that include
an understanding or knowledge of Australia’s First Peoples (Bradley, Noonan,
Nugent & Scales, 2008).
These new requirements are, according to the Review of Higher Education
Access and Outcomes for Aboriginal and Torres Strait Islander People (Behrendt,
Larkin, Griew & Kelly, 2012), creating significant expectations of Indigenous staff
and communities, and making them pivotal in the success of a well-rounded student
experience. Concurrently, Indigenous students and staff are grossly underrepre-
sented, with some discipline areas entirely unrepresented across the sector (Behrendt
et al., 2012). The Review also suggests that the high levels of support required for
non-Indigenous students who will work within our communities often requires the
input and mentorship from Indigenous academics who may or may not be across the
placement discipline field. That Indigenous academics are not yet across the full
range of disciplines will change as more of us are engaged in higher education, as
witnessed in the United States, Aotearoa New Zealand and Canada. There is, how-
ever, a community-connected interdisciplinarity to many of our academic careers
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étaient demeurés attachés comme des souillures, des souillures que
je devinais, que je voyais presque ; rien ne me semblait frais, neuf et
digne d’être considéré sans une sorte de dégoût, pas même le cœur
de la fleur épanouie à l’aube, pas même la pointe du bourgeon qui
vient de crever l’écorce, pas même le sourire d’un enfant…
Des jours passèrent. Je n’avais ni parents ni amis et je vivais
replié sur moi-même face à face avec ma hantise. Craignant de
passer pour fou en révélant à quelqu’un les causes de ma tristesse,
je ne m’étais jamais laissé aller à une confidence et, pendant dix
ans, je fus seul à supporter le poids de mes pensées. Enfin, un jour,
dans le café où me conduisaient quotidiennement le désœuvrement
et l’ennui, je rencontrai par hasard Jacques Ceintras. Il avait été mon
camarade, presque mon ami au collège, mais nous nous étions
depuis longtemps perdus de vue. Nous causâmes. Après avoir
banalement évoqué pendant une heure des souvenirs communs,
nous nous abandonnâmes à de plus amicales confidences touchant
nos existences présentes. Ceintras me raconta sa vie. En sortant de
l’École Centrale, il s’était vu obligé, faute de fortune personnelle,
d’accepter une place d’ingénieur, dans une aciérie des Vosges ; sa
situation était bonne, son avenir assuré ; pourtant, il n’était pas
heureux, il avait de tout temps rêvé autre chose…
Je le regardais et, pendant qu’il répétait mélancoliquement :
« J’avais de tout temps rêvé autre chose… » je me sentais entraîné
vers lui par une brusque sympathie : lui aussi était un rêveur qui
poursuivait vainement la réalisation de son rêve !
— Oui, continuait-il, il est une question qui m’a toujours
préoccupé : celle de la conquête de l’air… Dès le lycée, j’esquissais
sur mes cahiers des plans d’aéroplanes et de ballons dirigeables.
J’espérais alors ne vivre plus tard que pour mener mes recherches à
bonne fin. Et, tu vois, j’ai accepté provisoirement une existence qui
m’accapare, qui ne me laisse pas une minute de liberté, et les jours
succèdent aux jours, rien de nouveau n’arrive et, déjà, plein
d’angoisse, je sens venir l’heure de la résignation, du renoncement
définitif à des projets trop nobles et trop beaux !
Il se recueillit un moment, puis, plus calme :
— D’ailleurs je me plains peut-être à tort ; il y a pour les
inventions qui marquent un nouveau triomphe des hommes sur les
lois de la Nature et de leur propre nature, des époques pour ainsi
dire prédestinées ; plusieurs inventeurs, sans se connaître, aux
divers coins d’un pays ou du monde, travaillent au même moment,
dans le même but, en silence, comme si un mystérieux mot d’ordre
avait été donné ; et, sur le nombre des chercheurs, il en est toujours
au moins un assez favorisé pour pouvoir atteindre le but que tous se
proposent. Les résultats auxquels les Santos-Dumont et les
Juchmès sont arrivés devraient suffire à me consoler de n’avoir pas
étudié et résolu personnellement la question… Mais il est dit que l’on
ne peut être jamais satisfait ! A présent qu’il existe des ballons
dirigeables, que les hommes savent naviguer à leur gré dans les
airs, accrochés à de frêles bulles de gaz, j’ai entrevu une application
possible de cette découverte et, jusqu’à ce qu’un autre la pressente
et la réalise à défaut de moi, ce sera un nouveau regret, un nouveau
tourment dans ma vie…
— De quoi s’agit-il ? demandai-je.
— D’atteindre l’un des Pôles en ballon dirigeable, répondit-il. Oui,
c’est une entreprise que l’on pouvait considérer justement comme
téméraire et chimérique du temps d’Andrée, lorsque les nefs
aériennes étaient les esclaves du vent ; mais je suis persuadé que
dès à présent celui qui se mettrait en route avec un ballon dirigeable,
soigneusement construit et de sérieuses connaissances
scientifiques aurait toutes les chances de réussir…
Je crois bon de faire remarquer que ma rencontre avec Ceintras
eut lieu exactement en février 1905 et qu’il n’avait pas encore été
question, à cette époque, de l’expédition Wellmann… Ce fut donc
véritablement pour moi une révélation ; l’horizon d’une possibilité
merveilleuse se découvrit brusquement devant ma destinée et
l’espoir qui m’avait fui depuis tant d’années revint me sourire.
— Mon ami, m’écriai-je en serrant chaleureusement la main de
Ceintras, je suis riche… Si tu veux, j’avance les fonds nécessaires
aux expériences, à la construction de l’appareil, et nous partons
ensemble vers le Pôle !
Il dut évidemment, pendant une minute, croire qu’il rêvait ou que
j’étais fou ou qu’il était fou… Mais déjà je lui racontais ma vie, je lui
dévoilais le mal dont je souffrais, et, bientôt je sentis la confiance
naître en son esprit et je vis ses yeux étinceler de joie.
— A combien, demandai-je, penses-tu que doivent se monter les
frais de cette expédition ?
Il dit un chiffre énorme, plus de la moitié de ma fortune. Mais que
m’importait ? Imaginez un malade qui se croit perdu et à qui un
médecin vient offrir une chance de guérison… Emporté par
l’exaltation qui suit les bonheurs inattendus, je ne crois pas avoir
pensé un seul instant aux difficultés matérielles de l’entreprise ;
j’étais aussi sûr du résultat que si le ballon avait été construit, prêt à
partir… Et j’étais sûr aussi qu’après avoir satisfait mon orgueilleux
désir, après avoir contemplé la dernière des contrées vierges de la
Terre, je ne souhaiterais rien de plus, que je pourrais guérir, vivre
sans me faire l’esclave d’un nouveau rêve insensé, vivre comme le
commun des hommes, vivre, enfin !…
Et bénissant le hasard qui avait sauvé deux hommes en les
mettant en présence, nous nous embrassâmes soudain, Ceintras et
moi, sans souci du lieu où nous nous trouvions, sans penser à ce
que cela pouvait avoir de grotesque dans l’esprit des spectateurs à
qui nos grands gestes et nos éclats de voix n’avaient pas échappé et
qui, sans aucun doute, nous croyaient ivres. Ivres, nous l’étions en
effet, de joie et d’espoir, et c’est en titubant un peu que nous
sortîmes du café, au milieu des rires, en nous donnant le bras…
De toute la nuit nous ne nous quittâmes pas : nous fîmes des
kilomètres le long des rues endormies sans éprouver de fatigue, la
bouche et le cœur pleins de projets : dès le lendemain, nous devions
nous mettre au travail !… Et nous parlions, et nous poursuivions au
hasard notre marche hallucinée. Aux premières lueurs de l’aube,
nous nous trouvâmes au sommet de Montmartre ; nous sortîmes de
la nuit comme du plus beau des songes, d’un songe dont la réalité
allait être le prolongement…
Accoudés à la balustrade, devant le Sacré-Cœur, nous
regardions les clochers, les dômes et les toits surgir de l’ombre peu
à peu ; les derniers becs de gaz s’éteignaient, mais déjà leurs
vacillantes clartés étaient remplacées par les reflets éclatants que
les rayons du soleil allumaient çà et là sur les vitres ; enfin, la ville
apparut toute entière, tandis que les dernières ombres
s’évanouissaient en vapeurs roses et dorées, elle apparut,
merveilleusement belle, aussi nouvelle à mes yeux que si quelque
magicien l’avait de fond en comble rebâtie dans la nuit… Et ainsi,
pour la première fois depuis des ans et des ans, ce fut d’un cœur
radieux que je vis se lever l’aurore.
CHAPITRE II
LES CAVALIERS…