By Darren M. O'Hern, Yoshiko Nozaki
Via a multi-sited qualitative examine of 3 Kenyan secondary colleges in rural Taita Hills and concrete Nairobi, the quantity explores the methods the dichotomy among "Western" and "indigenous" wisdom operates in Kenyan schooling. specifically, it examines perspectives on usual sciences expressed through the scholars, academics, the state's curricula records, and colleges' exam-oriented pedagogical ways. O'Hern and Nozaki query kingdom and native schooling guidelines and practices as they relate to average technological know-how matters resembling agriculture, biology, and geography and their dismissal of indigenous wisdom approximately surroundings, nature, and sustainable improvement. They recommend the necessity to boost serious postcolonial curriculum guidelines and practices of technological know-how schooling to beat knowledge-oriented binaries, emphasize sustainable improvement, and tackle the issues of inequality, the heart and outer edge divide, and social, cultural, and environmental injustices in Kenya and, by means of implication, in other places. "In an period of environmental trouble and devastation, schooling that helps sustainability and survival of our planet is required. inside of a broader sociopolitical context of post-colonialism and globalization, this quantity issues out percentages and demanding situations to accomplish such an schooling. The authors suggest a severe, postcolonial technique that recognizes the contextual and situational construction of all wisdom, and that de-dichotomizes indigenous from 'Western' medical knowledge." Eric (Rico) Gutstein, Professor, Curriculum and guide, college of Illinois at Chicago (USA)
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Extra info for Natural Science Education, Indigenous Knowledge, and Sustainable Development in Rural and Urban Schools in Kenya: Toward Critical Postcolonial Curriculum Policies and Practices
Example text
Research on Kenyan education has pointed out the top-down, prescriptive national syllabi and standardized assessment process that is followed by each and every public secondary school in the country; however, it has not fully explored the (possible) conflicts between teachers and students in terms of their views on the legitimate knowledge to be taught in schools. Indeed, these studies suggest that tremendous challenges exist for educators and those interested in promoting scientific literacy among youth to remake science education responsive and relevant to students’ experiences, views, and interests.
He posits that the knowledge constructed by the savage mind in primitive cultures is not easily detached from its context, but instead is given form and order mainly in accordance with the needs of the culture. The Savage Mind legitimates primitive knowledge, positioning it as an independent, developed system of knowledge. Primitive knowledge is different from Western knowledge, but is equally valuable and worthy of consideration. The position here is a foundational and formative theoretical move to relativize Western and primitive knowledge systems.
Levi-Strauss’ usage of the term “primitive” is not synonymous with inferior or backwards. On the contrary, the kinds of knowledge these societies generate and employ are advanced and valuable in their situated contexts. Yet, as he sees it, the epistemological foundations of such kinds of knowledge are complicated by the associations between primitive knowledge and magical thought (p. 11). Through his 24 NATURAL SCIENCE EDUCATION theoretical comparison of the “bricoleur” (handyman or craftsman) and engineer, Levi-Strauss deliberates the nature of understanding and knowledge between the “savage mind” and the scientific mind.